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Full text of "Of the morality of the Fourth Commandment, as still in force to binde Christians : delivered by way of answer to the translator of Doctor Prideaux his lecture, concerning the doctrine of the Sabbath"

M n^H 



MORALITY 

OFTHE 

Fourth Commandement^ 

AS STJLL IN FORCE TO 

BIN DECHRISTIANS 

Delivered by way of Anfwer to the 

Trandator of Dodor Prid:aux\\\% Lcdarc^c on- 
cerning the Dodtrine ©f the Sabbath. 

Divided 
r 1. An anfwer to the Prcfacer^ 
into two partsX. Aconfidcradon of D/Ph^^^^x:^ Iiis 
t Lecture. 

Written by 
WilliamTm^e D.D.and ? .\{\,ox ofi\e\vhurj: 

Exod.20 B. Rtmcryjb:r the SabLithDuy to krrpe it holy. 

Mat. 5 1 7 < Thi^jke not that I am cofje to d ^flroy the Laiv or the Trophcts* 

I urn not come to dtflroy^tput to f:ilfiU. 
1 8. For ver'ilj ICaj unto youyTitl Heaven, anA Earth paffe , o'/i^jot, or cr.- 

tittle (hall i?t no wi('e pa(fe from fhe Lan'^ till all be fulfilled, 
1 p. IVhofoevcr therefore pjiillbreake one of thefe leafh (foi}zm.in.i hi. ,: , . 

and Ojall tench ',ncn fo^ he jJj.iH be cdLdthe leajl ia th: kinfr^djme c- 

Heaveru 



LONDO'N^ 

Priiued by E, C. for icha Rothivfli an J arc Co- be foU at his (hop, 

at thcii^iicotthe Sannein Pauls- (^hn^^ck-jard, 164T. 



ai.K,:- r;^-^,y^ ^ )-;;~^ 






<*i*^ aJt '•J&3<f) t.Oj) ^tSf) 'tJtjt* 

The Contents of the chiefe - 
matters handled 

herein, 

IN the anjwer to the Prefacer. 
Seaion. i, 
!• The ancients are allcdd^ed in vaine to oppofc 
the InJlitntioH of the Sabbath , asfram the he- 
ginning^ 

Sedion 2. 

2,rte untruth of the Vmfacerr legends concertsing^^ttx 
Bruis, ^\x\c^:,andEui!cd.ihm<, and others, di/co- 
veredf 

Scftion 3. 
5. Calvin ahufidby the Prefacer , and mifconjimed. 

Section 3. 
2. what credit e Barclay dcferves^ relit ing a con- 
fultat7onofC%W\n.about transferring the Sab- 
hath to the Thurf day, 

. Scftion 5, 

^'Of the force ofApofiolic illcxawple* . 
Scftioli 4. ^ 

4> the vanity of th?Prefacers pretence^ /VS/z/zj^Ota- 
riflUS oppofed Tortatur jr///j illfucceffe , ir/j/Zi? Z;^ 

A :^ m.unLxined 



Tlie Contents. 

Creafioff* It is mdde apparent o thathisJUcdiJJir'was 
far htyond thalof'Xou.^Llw^ " , . 

• • '-^ /-.' ^'Z :Seai6n 4, ' ■ ; " 

created* 

1, 'VQXpnmhisargtmefitsfor the ne-^ 

2. Di^orW'i^l^HsargHMmforC ^^"^4. 
the affirmative* , J 

Section 4. 

3. Pererius his reafons againjijheinfiitutionoftj^ 
SahhathfrcmtheCre^tTon^aftftlkreM, ' ' |^ 

. Seftion 4. ' |; 

4. T*?!?^ Digrejfions inanfw'^r to Rivetus intwa 
particulars^ 

l^Bj/ way of reply iipon his ^»/Wrfr? Walrus his 
argument s^jufiifying the morality of one day 
injeven' - '-^ '■-' V 

2. T<? his arguments oppoftng the morality of one 
day infeven to he confecrated to the Lord, 
■ S^rtJon 5. 
5. A conffderafion ofW'aildem h^ dtfcourfiin dnfwerio 
thofe^T^ho conceive the injiitution of the Lords Day^ 
to have beene ordered ly Chriji himfelfe* . 
Seftion 5. 
?. An examination ofthatphrafe of fame of our 
Divines, affirming the ancients to have changed 
the lewes Sabbath unto the Lords Day fir a pro^ 
bable caufe : wherein it is Jheived that the caufe 
hertofwas more then probable* 
Section 6, 
%. An examination of Chemnitius his dif cm' fe -^concer- 
ning the mtkortty of the Lords Day » 

0.. A 



Ihc Contents?. 

Scftion 6, 

Perkins his of-gu went rfiakdtn^ fair tht Divim 
authority f the LorcisDay, 
5* That the Lords Day^^nd tht Lords Supper arifo 
called in the fame notion* l. affirn/ed by Doctor 

reafan,'" . '^ ' ' ' 

Seftion . 7. 

7. A •britfe of the arguments on each fide for every point. 

l*Ai touching the original/ injiitution of the Sab' 
- bdfk ' ' , - ■' - ' 

2 . jis toHchin-g the Morality of one day infeven to be 
confecratedto Godsfokmne worflnp^ 

3. As touching the authority oj the celebration of the 
Lords Day^andthe jwmut ability thereof 

8. The Prefacer^ and M. Kog,Grs oppofng D. Bovvnde 
avejf jewed in every particular to oppofeD.Andrcv/Qi. 

IN the confederation <?/D.Prideaux his LeSure* 
Seaion 2. 
1. Hovp jar light of nature doth dircB^ as touching 
the tJKrie which ought tobefet apart for Gods 
fckmne fir vice. 

Seafon 2.$: 6. 
2 Reafons why tie Cre.itorJIwuldprcfcribe the proporti- 
on of time to be confecrated unto himfclfe. 
Seaion 2,& 6. 

3. How far Ifght of nature doth dire^ iis touching the 
p^riiiiidAriiy of J he day under the proprtioti of one m 

feven^(ix\i^ fime. 

Seaicrr 3. ^ '^^ r 

4. rt^^Enofh withhis holy company app ar ting them- 
fdvcs from others, had a fct time for drjjne worfjip. 

^ ^ ' . <,, That 



The (Tontcnts; 

ScWon 6> 
5. That it becomes not us to #fif UkrtJ to depgm the 
d^ for the Sabbath. 

Scftion. 6. 
6 The danger of leaving it to man to mak§ cho^fe of 
the day. 

Sc(^ion 7. 
J. Thai the celebration of the Lords Daf k of divine in:* 
JlHntion^andborpfarjuJlifiedbj the old Tefiament^ 
and particularly by the fourth Comp$andement* 
Seftion 8. 
8. That it is nothing llrange^ the Lt^rds Day Jhonld bs 
called by the nante of the Sabbath. 
Sedlion S, 
2 . SenfuallpleafHres are cleanly caried nnder the titk 
of recreatii^n. 




The Preface. 

Have rtotfi a long time taken notice of 
much difference and contention about the 
molality ef the fourth Cemmandement, 
but I never gave myfelfe to looks ''^to the 
bottome of it till now- I ever conceived 
it for the fuhftance to be Morallh other- 
mfe, trhatfiouldit make among the ten Commande- 
mentt, rvlnch all account the Law moralI,in dijhncfioH 
both from the law judicial'-, and the law ceremoniall given 
by Mofes unto the Jcwes. Thefe ten Commandements the 
Lordrpakffrom the top of mount Sina, in th hearmgof 
aU the people ■■, andby way ofpreparationtofo notable afer- 
vice, as to meet r^ith God, andto heare him /peak? unto 
them, twodayes f^ere given them to fau(5tifie themfelves Exd..,- ... 
and to wafh their cloathes ^ that they might be ready ^ _ 
on the third day : for the third day the Lord would 
comedowneoninoant Sina. Andfoit came topafe. 
For when Mofes brought forth the people out ot ths. ,7 
Campeto meetwith God, and they Roodat thene- 
thef part of the Mount: Mount Sir.a was altogether 
on a fmoake. becaufe the Lord defcended upon it m 
fire : and the fmonke thereof afcended as the ftnoake 
of a furnace, and the whole mount quaked greatly. 
And all the people faw the thundnngs and the light- EW. ». .» 
r^ngs, and the noife of the trumpet, and.hemoun- 
tainVfmoaking: ..ndwhen ^^.^ people faw .t they 
removed and ftood a farre off. In juch havady ft^te 
]Zhk Law delivered, .«^ remember the Sabban 



II. 



i3. 



II' 



The Preface. 

day to keep it hol^^-^amongfi the refi:^ without all example 
efthe lik^^in all the generations thatrvent before. And the 
Lord thought it fit ^^ to mind them hereof bj/hkfervant 
Mofes: Aske now of the dayes that are paft^ which 
were before thee,fince the day that God created man 
upon the earth, and aske from the one fide of heaven 
unto the other^ whether there hath been any fuch ^ 
thing as this great thing isjor hath been heard like it. * 
Did ever people heare the voice oi God fpeaking out 
of the mid ft of the fire, as thou haft heard^and live. 
Out of heaven he made thee to heare his voice, that 
he might inftruft thee^and upon the earth he (hewed 
thee his great fire, and thou heardft his words out of 
the midft of the fire : And becaufe he loved thy Fa- 
thersj therefore he chofe their feed after them. And 
in hk lift blejfing upon the people^ when now he was going 
out of the wsrld^ Mofes, as a King'^pntteth them in mind 
of this, faying /The Lord came from Sinai^ and rofe 
up from Seir unto them,he (hined forth from mount 
Paran, and he came with ten thoufands of Saints: 
from his right hand went a fiery law for them.Yea^he 
loved the people : all his Saints are in thy hands, and 
they fatedowne at thy feet 5 every one (hall receive 
of thy words. Mofes commanded a La Wj even the in- 
heritance of the congregation oi Jacob. And he was 
Kina; in Jefhurun, when the heads of the people, and 
' theTribes of Ifrael were gathered together It is true^ 
there is an bole pi ckf in the fourth Commandgment^con-' 
cerning thejknSiiying of the Sabbath ^ as if that among 
all the refi:, were not morally but caremoniali. Yet this ho" 
nour it hath from God^ that immediatly after the Creftion^ 
the Lord rejling on the (event h day from bis works-^htiQ'^ 
Gen,i.i, for^ he blefled the fevenih day and fanftified it. And 
therefore D^5<?r Andre weSj erehediedBiJbopofmn- 

chejier:, 



n^ 



The Preface* 

chefler^ in hk patter m of Catechetkall doSrwe (t com* 
monly cite it under hif namz^ hecanfe it h commonly rt- 
ctivedto hethis^ and as 2 have heard upon divers good 
grounds^ treating »pon thkC^mmandementh and having 
propofed this qnejlion , But is not the Sabbath a Cere- 
mony, and fo abrog ited by Chrift > Makes anfmr to it 
in this manner^ Doe as Chrift did inthecaufeofdi- 
vorcej look whether it were fo from the beginning 5 
Now the beginning of the Sabbath was in Paradife, 
before there was any (inne, and (b before there nee- 
ded any Saviour, and fo before there was any Cere- 
mony or figure of a Saviour. And if they fay, it pre- 
figured the reft that we ftiall have from our finnesin 
Chriftj we grant it, and therefore the day is changed, 
but no ceremony proved. Andyet v^e are not ignorant ^ 
how Papijis have pra&ifed ts raze the fecond commander 
went alfo out of the Lat» given en mount Sina^ as if that 
Alfo were out ofdate^ being (as they conceive) but of ap$^ 
fitive nature atfirfi^fo little evidence dee they findefor it 
by the light ofNatureiandnovp^the world is groivnefo m/e-, 
that they kifow how to worjbip God by Images^ without 
committing any idolatry at all '-^ though this my fiery of re- 
ligious fiate is not thought fit to be communicated unto 
the vulgar* But doe we not all acknowledge the light of 
Nature to be much corrupted (ince the fall of Adam ? hovf 
much more our judgement of morall thingt \ wherein A- 
riftotle r^«/p^^^ that ^Tro^^^Hy demondrationis not to fi^i.c;. 
be expeSed^ but only 'w^yoAo?^* perfwafton. And if way be 
given to mens wanton wilsforthe grati lying of corrupt 
gffeSions^ more breaches than thefe are like to be made in 
the Decalogue* I have heard that CardinaliCa^znus un - 
dertooke tojifftifie the fm of Sodome, Sure I am, amongjl 
the Lacedemonians wives were common : And Brennus 
that Ancient Invader of other Nations made profejfion^ 

^ B 2 tha$ 



The Preface. 

that he k^evo no other Law of "Nature hut thk^ that The 
weaker rtiouldbe in fubjeftion to the ftronger;//4e 
as KmgV^n\\\\^:>inhis death-bed, being demmded^ who 
JhonldfHcceedhim in the Kingdom^made anfwer^ even He 
whofe fword is the longeft. Carneades Ithinke was 
the man ^ who having on a day made aftngular fpeechin 
comtnendation ofjHJliceh afterwards di/courfed as elo" 
quently to the contrary, fjewing that there was nojufi/ce 
at all by the laxv of nature h every naturall thingfeeking to 
maifttaine itfelfe by the dejiru^ton of others. So the fire 
maintaines itfelfe by the combujlionof each combufiible 
thing whereuntoit approachethh and the water overflowed 
all naturally:, and beats dovpne $lldammes^ it can:, to make 
roome for itfelfe. And the greatefi Beajis maintain them^ 
felves by preying on thofe that have no power to refijl 
them. The more caufe hdve wee to hlejfe God for giving 
us the haw Morall in writing,, which grew fo miferably 
defaced in the hearts of men. And that herein . thefanSi- 
fying of the Sabbath k mentioned among the refi^ thk 
hath ever fatisfiei mee , and ajjkred that the (ubjiance 
thereof is Morall':) and that accordingly wee ought to inure 
our felves to thefanSification of the Sabbath^ though na* 
turaUy we find in our felves no greater relu&ationto any 
Commandcment than to this : Pardon me if I judge of o- 
thers by my felfe in this particular -Nay ^upon this very con- 
Jideration have we not the more caufe tojirive againfi this 
intefline corruption of ours ^ His Myejiy is much deligh" 
ted in hunting 5 it if a recreation mixt with manly exer^ 
cife^ well becomming a King h but I hear e he never ufeth to 
hunt on the Lords day. Andfo much the ratherjhouldtlie 
Lords Sabbaths be deare unto us^ becanfe thegoodnejfe and 
mercy of God appeares no where more^than in giving us hif 
Sabbathf'-iCa/ling upon us thereby to relifrom the world un- 
to him (andGodk^cwes^a C hrijii an Joule findj no refi any 
where bm in him) and to wMk^ with him in holy medita- 



^11.,. 



The Preface. 

tion^as he ispkufedto walkjn the mjd(i ofus^ds ^ the Holy a H'/. 
one oflfrucl : (o to draw t(s away from worldly cares and 
pleafures, to the entertaining of heavenly andholy cares\to 
enrich our fe Ives with the knowledge of God, and tore- 
create our foules in the Lor d^ as hee folucethhimfeljein 
us^ according to that^ Hee tooke his folace in the com- Proz-S.; r. 
ptide of the earth, and his delight was in the chil- 
dren of men. On the Lords day it is, that infpeciall fort 
rceChriJiians take hold of that holy Co muni on^ which God 
in great mercy in his Son Jefus Chriji voitchfafeth unto us 
vpithhimfelfe.fpeak^ngunto us as from heaven in hk holy 
PFord.and giving us liberty tofpeakjmto himfThe Lordpit- 
cheth hk Tabernacle amongjl us here on earth^andwe are as 
it were taken up into the mount ofGod^there to be transfix 
gured before himJFhen the Lord appeared unto Jacob in a 
vipon by nighty when hefiedfiom his brother ECau^and he 
Jaw a ladder ereSed between heaven andearth^andthe Lord 
on the top ofit^the Angels afcending and defcending by it^ 
mhen he awok§Mowdve:idiu\\ (y^i//j6e) is this place, Ge;r.i8.i6, it. 
The Lord wa§ here, and I was not a ware 5 furely it is 
no other than the houfe of God, and the gate of hea- 
ven. And are not oitrTemples the houses of God. ^ are they 
not the very gates of heaven .<? In ourfolemne ajfemblies is 
not al adder ere&edbetweene earth and heaven^ is not tlic 
Lord on the top of it^ and are not we humbled at his feet 'd-j.^..^-. 
to heare his Word ? The gracious in/lruSions which wc 
receive from hi m^ are they not as fo many Angels defcen- 
ding unto us\lhe gracious motions that arife in our hearts^ 
upon meditation of his IVord^ of thankefgiving tohim^ of 
rejoycing in him yea^oj farrowing for our fins^ are they not 
as jo many Angels afcencljng to him^Onrteares have a dou- 
ble motion-^one naturall-^downwards^ another fpiritu il ^np- 
rrards^ for the Lord puts them into his bortels: thehairs 
of our head are nn ^j^brecl, how much more thefighcs of our 

jT' B 3 h^ii^t 

/ 



The Preface. 

heart:, and'gromes ofourfpmt ? Andhavc we not great 
canfe to inure cur [elves betimes thm to fabbatize with 
God, as hefabbatizeth with us ^ that we may he the fitter 
to keepe our eternall Sabbath with him : (forfo is our eter- 
nail happinejje reprefented unto ui) in the enjoying of him 
lLL66.ri. f^^ ^^^^3 and being filled with his glory '-^ which Auftin 
siiechit.vd. calls ^Sabbatum maximumj our greatefc Sabbath^ 
hi^'^ff't u ^^ ^ Plenitude Sabbati 5 and to that purpofe cafis his 
E^^Lfl%\> eye upon that Sabbatum Sabbatorum, Sabbath of Sab- 
I cor.i 5.24.18. ^^//j/jRevel.QS. F^ri^k^Chrift hath put downe all 
rule, and all authority and power, then ftiall he deli- 
ver up the Kingdome to God^ even the Father, and 
God fhallbeallinall. 

Tet- 1 willingly confefie^ that in my ohfervation^ two 
things there are:, which feeme t» be of great moment.in op^ 
pofition to the morality of the fourth Commandement : 
I . i:he change of the ^lay. 2. Thegenerall opinion of the Fa- 
thers pronouncing in an indefinit manner the fourth Com^ 
mandement to be ceremoniall. Tet notwithfianding., the 
regijiring of it in the Decalogue:, which is generally ac 
compted the Law morall;, lfay:,this conftderation hath even 
prevailed more with mee^ to accompt thefuhjiance thereof 
morall. Never thele/fe for the honour I owe:, and refpeS I 
beare to Antiquity, I have endevoured to underjiand the 
Antients aright:, and to enquire in what refpeS they ac- 
compt ed it ceremoniall For to my under fiandmg:, the fan- 
dfification of the reji:, or thefervice ^f the day, efpecially 
unto us Chriftians is meerely morall* But as concerning 
the refi itfelfe:, it may be:,fome ceremoniality maybe found 
therein^ efpecially confidtredin conjunUion with the time 
appointed for the worfhip andfervice ofOod. And herein 
I thanke God, I have found good fatiffa^ion unto myfelfe:, 
at lafi 5 how ifiaHfatisfie others I know not. And when 
Sometimes ihadwadedthorow the Epiftleto the Romans 

^ unto 



The Preface. 

unto the fourteenth Chapter h there occafion rvas given me 
to conjider further of this controverfie^fo farre^ as a few 
iayes vponldgivt liber tie to provide wy next Sermon: and 
therein I made ufe ofWo^^pxmoiVx^ and of Vcxtxiws^aHdno 
more as I remember , but in Pererius I came acquainted 
7i?/MTofl:atus his Arguments^ direSed againjl the anci- 
ent injiitutionofthe Sabbath from the Creation^ which till 
then limagined had been generally received without con^ 
tradi&ionh according to that which theflory ofGeneJis at 
fir (i fight femes to commend unto us -And by this occafion 
my mind working hereupon in my meditations^ I thought 
fit^ for opening a way^ to the better clearing of the truth.to 
difiinguiJJj three things ^infubordination^ the latter to the 
former. I . Thefirji .was a time in generall to befet apart 
for Godf fer vice- 2. The fecondwas the proportion of this 
time.^i The third^t he particularity oft he day according to 
the fpecified proportion- I. Thefirji feemed tome of necef- 
fary duty by the very light of nature^ t(fas many as know 
Cod^ and acknowledge him to be their Creator: and this I 
tooke-i and doe take to be the highejl degree of morality in 
this precept^ and herein hitherto I have found no oppoji- 
tion- 2, As touching thefecond^, by light of nature we are 
fomcwbat tofceke-, as whether one day in a weeke or more 5 
or one day in a month or more 5 or one day in a yeare or 
more-i ought to befet apart for thefolemne worjijip andfer- 
vice of God. So that herein it is fit wefljouldexpe^ dire" 
if ion from God^ the Lord of the Sabbath, I. Becaufe the 
ferviceofthedayishis^ anditfeemcsfit hefjould cutout 
what proportion of time he thinker convenient. 2. For the 
maintenance of uniformitie therein h and kji otherwife 
there might be as many divifions hereabout r^, as there are 
churches in the worll^ and contentions alfo confe^jucntly^ 
eachjianding for their owne eU&ion. Forreafon of a con • 
UQnrall nature is ver/varioffs^ and therein commonly af- 
•^ 'r frahn 



The Preface.. 

feclion heaves the greatejljwaj^and drawes the judgement 
■ to comply with it. out when God hath determined a cer" 
taine proportion of tinie^ it may he wejhall find great con' 
gruitie therein-^ even tonatnrallreafon^ andfarre morO 
than in any other: D^Ti^lA^ as Mafier Broad reports.pro- 
fejfeth^ that to one who knowes thejiory of the Creation^^it 
is evident by light of nature^ that one day infeven is to be 
Fdrt zj.ib I. confecrated to Godsfervice. And Azorius the Jefuit in 
cAi'z.' his nwraUlnftitutiom acknowledgeth that Itismoft a- 

^reeable to reafon^that after fix work dayes,one day 
fhould be confecrated to divine worfhip. The kali di' 
vijion of dayes is into a tveeke^ the next greater divijion is 
into a months the next into a yeare. New by light of na' 
ture it fee me s far re more reafonahle^ .that one day infiven 
flwuldbe iwployed in Godsfervice^ than one day in a mo- 
nelh. Jndifafeventhpart of our time be to be confecra^ 
ted unto God^ better a feventh day ^ than afeventh part of 
every day^ becatffk the worldly occupations of each oftho/e 
dayes :> mt^ft needs caufe miferable dj(lra3ion. Thf^s teafon 
may difccitrfe in probable manner^ when God hath gone be- 
fore us to open a way untom. Certainly:^ when God hath 
once determined the proportion oftime^ it isfofarrefrom 
being accotmted morally as perpetually andftill to hold^ un- 
tillGodhimfelfefijallalter it, 3. As for the particularity 
of the day according to the for en amed proportion '-^ there- 
in we flwuldbe far re more tojeeke^ were wee left unto our 
felves 5 time confi fling in a continuallflux and fuccejfion^ 
om part afore^and another after. As namely. fuppojing one ■ 
' day infeven k to be confecrated to Gods fervice 5 yet wee 
fljallfidl be tojeeke^which cfa) ofthefeven is to be jet apart 
jor an holy w/e. And no marvcll'-yfor in itftlje it is nothing 
material! For a proportion offervice being required with- 
in a certaine compaffe. fo it be done within that comp^ffe^ 
^very Majier rejisfatisfiedwithhfsfervantsworke. But 

'^ as 



The Preface. 

mfdf difference in the proportion^ every one account^ 
that A matter of great moment. God himfeife acl^now 
ledgeththk'^ therefore to whom he gives but little^at their 
hands he exptSsbut little h to whom hee gives mnch^ ef 
them he expeSt much^as our Saviour teachetL And Saint 
^ohn exhorts Chriftians fo to carry themfelves in the 
Lords fervice^ that they may receive a full reward.re^ ihhn.%. 
both for our affurance that our fervice JJjallhe acceptable 
vpjth God C for t?/ Jeroboam thefbn (?/Nebat who made 
iJraeltoJFn^ we reade^ that Hce offered upon the altar 
which he had made in Bethel the fifteenth day of the 
eighth month, even in the month which he had de- 
vifed of his owne heartjirA/V/j latter claufe undoubtedly 
is added by way of exprobration^ as alfo to prevent divi- 
fions by reafon of different opinions thereabouts^ and as 
different courfes therinh it it fit that herein wej/jculdwait 
for the Lords direSion^ and deft gnat ion of the particular 
day* And even this alfo wasfo ordered by God himjelfe^and 
that in great congruitie^ as appear es to as many ^ as are ac 
quaintedwith the flory of the Creation. For the Lord ha- 
ving difpatched all his worses infix dayes:, and rijiing on 
thefeventh^commandedman to imitate him» For in this 
re^eff it was^ that at the firfi the Lord blefled the fe- 
venth day and fanftified it: and fowethoufand ofyeares 
after gives this reafon^ why after fix dayes of labour the fe- 
venth being the Sabbath of the Lord our God, no 
manner of workefl?ould be done therein -' which being once 
thus ordered by the Lord of the Sabbath^ it mufi be in for ce 
cfperpetuall obfervation^ as a reqwfiic determination of 
the morality of this Law s and not of an alterable nature^ 
faveonlyhy the fame authority whereby it was ord tittcd* 
Now to my underfianding^ by the fourth Commandemcnt 
it is cleave : Firfl^ that God commandedfome time to bee 
Cet apart^ and fan^ificd unto his fervicc. Secondly^ ikn 

^ C ii'^ 



The Preface. 

the prof $rthn of this time he hath defined to he one day in 
feven. Thirdly^ that the particular day under thif propor- 
tion vposdefignedto be thefeventh^ and that unto the lews 
in comfpondencie to the feventh daffrom thefirfi creati* 
on-) wh:reon God commmded them to reft from all their 
workesjik^ as on that day the Lord refled from hk vporks* 
Andlthinl{e^ there is no qmflion amongU Chrifiians^ hut 
that all this ought to be religionflj obferved by the people of 
God^nntiB the Lord himfelfe manifefi his pleafure for al' 
teratioH, and no farther^ in any particular^ thanGoAjhaU 
manifefi his pleajure for alteration. As for example* Firfi 
for the time^ then for the refi^ laflly^ for thefervice of the 
dayitfelfe. Firfl, IfGod hath not manifejiedhis will for 
any alteration^ offettingapartjjuueiime for divine fir-' 
vice ^ we mufiflillcontinue tofetfome time apart for di* 
vine fervice. Lik^voife^ if God hath not mamfe(ied his 
pleajure^ to have theprop^ion of time altered^which hath 
bin originally allotted unto hisjervice'itxfe muflnotprefume 
to allow a Ujfeprop(irtion of time for his fervice ^than hath 
been formerly prefer ibed by him. Only both Gomzrus and 
Rivet concur in this^that we may allow moreh and that in 
reafonjt is fit now under the Gof^ellto allow more time for 
Gods fervice^raf her than lejfe^in comparifon to that which 
he would have aUowedhim under the Law* And as for the 
particularity of the day^ if God hath manifejiedhis plea- 
jure to have it altered^ it mnfi be altered-, ( as in cafe it ap- 
peare to have been ceremonially in refpe3 of the refl com- 
manded thereon ) and another in the feven fubfii tut ed in 
the place the^'eofi and that according to Gods dire&ion^ 
and not other wife. Secondly, fo as touching the reft of the 
day commmded upon Mount Sinauntoth^ J ewes (notfo 
unto Adam upon the Creation^ but onely wee reaie that 
God blefled the feventh day and fanftified it, which 
JanSifiration yet on mam part drawes a refi with it') if 
there be found ajufi dijiin&ion betweene a re^jnorall^ ( fi 



The Preface. 
fa^ forth as thefan&ificathn of the day requimh) and a 
reficeremonial^ofa more rigor otis naturcamlthat prefigu- 
rlngfomt thingin Chrill'^it will follow herchtnce that the 
reft morall Jiitt continueth^ together with thefanSificati^ 
on of the day^ as much as every and that the rigorous refl 
ctulifaU andhe aholijhed- Thirdly, fo in the lajlplace^ as 
touching the fervice of the day 5 whatfoever was prefer i" 
bed unto the Jewes thereon as ceremonial/, is 4t ends as 
namely the Sabbath facrifice which doubled the daily facri" 
fice. Only the publique mini fiery of the Word and Prayer^ 
as moraU^fliU continueth.together with our SacramentaU 
ceremonies which Chriji hath given unto his Church^Bap^ 
tifme and the Lords Supper h and therefore the Lords day 
was called by the Ancients the day of light, in reference 
unto Baptifme^Baptifme being calledP'^'l'^i^^^HlIuminationy 
thefirji wor^e of grace-, and the day of Bread^ in reference 
to the Lords Supper. Now all this I hope to makeappeare^ 
before I give ever this t as ke which I have taken in hand. 
And I was the more confirmed in my meditations^ when I 
heard by one of my Auditors, a Divine ^thot in this do&rine 
of mine concerning the Sabbath,as touching thejuh/iance 
oft hat which was delivered by me^ I nothing differed from 
the opinion ofD» Prideaux^ whofe difcourje on that argw 
ptent^ at that time I had not been acquainted with. But 
Jlnce ifinde that Se&.8. of that his Leffure, heprofeffeth 
that the Jewifh reft cannot ftand with oar Chriftian 
liberties ifayfotoo^ and withall endevour to give evi- 
dence for the abrogation thereof Further, the fame Reve- 
rend Do&cr profeffeth^ That we only are fo farrc to ab- 
Aaine from worke^ as it is an impediment to the per- 
formance of fuch duties as are then commanded. / 
am not only of his opinion herein^ but withaU defire no 
more than this to be granted for the maintenance of the 
morallreji of the fourth Commandement* 

n C Z But 



The Preface. 

But ihaveohfervedfome to deny any thmg in the Tevpifh 
Sabbath to have been ceremonially yet will not have that 
fourth Comm inclement morally hut pojltive rather^as toH-- 
ching both the observation of one day infeven^andastou* 
ching the particnlar/ty of the dty. And therefore they deny 
it to be morally, hecaufe it hath not evidence hy light of na- 
ture' BHt was it evident to thejewesby light of nature^ 
that the God of their Fathers:, Abraham, Ifaac, and]^- 
coh^and that brought them out of thelandof^gypt, was 
the true God of the world.and that therefore they ought to 
have HO other gods but him^Is it evident by the light ofnak" 
ture that God is not to be worfiippedby an Image ? Or if 
naturall evidence hereof fdile us in thk (i ate of corrupt na- 
ture wherein we are-, fjall thefe lawes be denied to be the 
tnorall Law ofGod^yet I nothing doubt but the proportion 
of time allowed for Godsfervice^much more the particula- 
rity of the day appointed thereunto^ is alterable at the plea- 
fur e of God* And ceremonials^ Iconfjfe^ are infuch afenfe 
pofttive^ or rather more thanpofitive ^ namely ^ fuch as not 
only mayj)ut mufl like fl)adowes fiy away when the body of 
them comes in place » Andyet I find that Cajetan in this 
point confounds ceremoniallwithpofitive ; though Ithin^ 
he would not call it ceremonially unlejjfe he conceived^ that 
this which he calspofitive^^hadfome ceremoniality in it. But 
their reafon whereupon they deny the ceremoniality ofit^n 
my judgment is notfufjicient.l.'Becaufe they ground it up" 
on afuppofition very (^uefiionahle ^namely -.that the Sabbath 
was injiituted before the fall^ which fome deny^ and that 
with very great probability in my judgment* 2. Their con- 
fequence is not good* For though it were no ceremony at the 
firji'^yet others fay it might be afterwards ^and give injiance 
in the rain-bow^, which though in courfe of nature extant 
before^ yet was notafigne till after the Flood: and though 
ik^owfome who would not admit of this injiance^yet the 

^-^ rhefis 



The Preface. 

Thefts feemcs very pojjihk h and clearely offnch a condition 
VP^ matrimony^ ordained rrithout all qiicfijon before the 
fall. 5. what is that which they fay is not ceremonially is 
it thefervics of the day in thcfanlfifying of it ^ None that 
iknorp^^maintains that to be mcejfarily ceremonialU Or if 
it the reft of the day ^ Obferve voell^indyoujljalfindno reji 
exprejly commanded at the fir !i., but only it isjignified, that 
Goddedicated it to his fervice 5 which yet, I confeffe ml- 
lingly:,draws afterlt a reft from all jv or kj oppoftte or impe^ 
dimentallto thefan^ificationofit* 4. Thtisihey take little 
care tofatisfie the Fathers:^ voho generally concnrreinac- 
k^ovpledging the ceremoniality of it. And we are too wea^ 
in thffe dayes^ to heare up an opinion in flat contradiBion 
to the Ancients, and to keepe our [elves blamelejfc. Yet Do- 
ctor Andrews (Bijhop of Winchefter^ ere hce died) in his 
pattern ofCatecheticaldoSrineprofeJfeth againjithe cere* 
moniality of it h hntfo as acknowledging it to prefigure the 
reft wejhail have from our (ins inChriJi^andthat therefore 
the day is changed ^though (as he thinks) the ceremony not 
thereby proved. Tet pag. 241. having propofedfuch a qne-' 
^/^^jWhcther we muft obferve the Sabbath as the 
Jewes didj not to kindle a fire, nor to drefle any meat 
on that dzy.anfwereth thus ^ We fay No 5 for this was 
but ceremoniall,and belonged only unto them.^.Vp- 
en this ground (to wit, upon the denying of the ceremonia- 
lity of the particular day) they will hardly be able tojujiifie 
the abrogation of it. For albeit, they find fome ground for 
obfervation of the Lords day^, yet no ground at all for the 
abrogation of thefeventh. And that which is only pofitive^ 
mufijiill continue, till it he abrogated by as good authori- 
ty, as whereby it was made. 1 • ^^^^ wee find the pra&ife of 
the Church for the obfervation of both fome hundreds of 
yeares continued. 2, Anditfeemes congruous to reafon in 
the judgement ofihofe.who oppofc both tl)e inftitution oft 
■^ ^ .J C 3 fortbf 



The preface. 

ferthmth after the creation,anA the mordHy of one day in 
feven, that me JhouU confecrate toGodsfervice rather 
weredayesthanftwer* 

Andfurely to difcever as geod ground^for ohfervation of 
the Lords day notx>, as for ohfervation ofthefeventh for- 
merly, is the greatejl d^culty that ifindin thk argument^ 
if not infitperahle h whereof jet vpeejballfind our Selves in 
greater meafure eafed^ifvpe canjhexp manifed evidence for 
the abrogation ofthefeventh which was fahbaticallto the 
Jewes. Nowfirji'ithis k clearly performedhy acknowledge- 
ing the ceremoniality ofit'ywhichyet I doe not affeSfljohld 
he acknowledged without f roof e. Secondly^ thus alfo the 
fathers jhattfairely hefatisfied. thirdly, andthe Introdu- 
Bion of the Lords day in the place therofadvanced^Fonrth- 
ly, efpecially if the ceremonialiiyhefo cleared^ ss plainly to 
manifefi, that the body thereof was Chrifl^ which is a very^^ 
hardtaske to per for me of all other ceremonies^ yea^ ofai 
other Sabbaths or any other Sabbath fave of the weekly 
Sabbath. "But ofallthefe, to wit : I . Of the originall injii^ 
tution of it. 2. Of the morality of one day infeven^ as per- 
petually to be oljerved. 3. Of the authority of the Lords 
day^ introduced into the place ofthefeventh, by more than 
EcclefsafticaU or Humane conliitution^wefhaUf^eakjnore 
by occafton of the fever aUpaJfages in this difcou>fe, which 
comes to be examined, fo to make way to enquire about the 
fanSification of the Lords day, whether inoppofition as 
much to worldly Jports andpajiimes (or more rather) as to 
theworksofour calling. For to the confideration hereof 
we are now driven-^it being now held that they whofpeakjor 
write agawftfuchfports and pafiimes upon the Lords day^ 
our Chrijiian Sabbat h,doe oppoje truth- Now whether we do 
oppofe truth inftandmgfor thefan&ification of the Lords 
day, and maintaining thefe pajiimesfpecified to be an impe 
diment thereunto 5 we deftre to commend our felves to the 

/^ judge- 



The Preface. 

judgement of every Chriftran cdnfcience.upon conjiderati^ 
on of our reafons herein reprefented.Onr Savior commands 
m to give unto Caefar that which is Caerars, and unto 
God the things that are Gods 5 andme hold our fehes 
hound to hearken unto his voice^^ as we hope to be faved by 
his grace. Andhecaufeinfome cafes it may bee donhtfull^ 
what belongs unto C^far, and what belongs unto God-, by 
reafonofthe darkne/fe of our underjianding., and weak" 
neffi of our judgement h it behooves mfo much the more to 
labour in the invefiigation of this difference^ and carefully 
looke unto it^ that under colour of giving unto Cxizr ^that 
which is CsefarSj we doe not give unto Gxfar that which 
is not CsefarSj and not give unto God that which is Gods : 
and under colour of giving unto God that which is Godsy 
we doe not give unto God that which is not Gods^ and not 
give unto Caefar that which is Cx[aTs.And albeit D. Pri- 
deaux his Le&ure was neither delivered (as lamperfwd- 
ded^ by word of mouth ^^nor afterwards fet forth in print to 
Jirengthen fofharpe_^roceedings againjl the Minijiers of 
Godasnow arein courfe'-^ yet feeing it hath been of late 
tranflatedandpublifhedinEngliflj^ with a Preface^ to the . 
jujiifying of the fame proceedings ^even then (as itfeemes) 
intended ':i and that neither accordingto any Law or Canon 
that we know ofh therefore I am driven^ (who otherwife^ I 
am verily per/wadedyfjould never have fet hand unto this 
worke^bht left it unto other s^who are better verfed in pra- 
fficall and pafiorall Divinity than f^yfelfe) to give myfelf 
to the examination-, both of the Preface^ and of the Booke 
itfejfe : for we labour ^as it werCj for life under the burthen 
of it 5 and this is fet forth^ as it ftcmes^ to promote our 
condemnation. 

THE 







(9%^ (ir%^W%(9\>.^(» (»\.^9) (3^^^ (»\U#« 



!THE DOCTRINE OF 

^ THE SABBATH DELIVERED 

in the Aft at Oxenprd^ Anne 1622: 

By D. P R I D E A u XjHis Majcftics 

ProfcfTor in Divinity in that 

Universitie. 

And now tranflated into ^nglifli for the be- 
nefit of the common people. Marine 2.27. The 
Sabbath was made for man-, not man for the 
" Sabbath. Together with an Exa- 
mination thereof. 

7 he Preface of the Tranjlator to the Chrifiian Reader. Preface^ 

[F all the Controverfies which have excrci- SeHl i. 
fed the Church of Chrift, there is none 
more ancient than that of the Sabbath. So 
ancient, that it tookc beginning even in the 
Infancie of the Church, and grew up with 
it. For as we reade in the hdis^Thcre rofe u]f 
cert at ne of the SeEl of the Pharifes which beleeved, faji/JgyThat it 
was needfuR to circumcife the people^ and to command them to keep 
the Law of Mofes, whereof the Sabbath was a part : which in 
the general], as the Apoftlcs laboured to fupprede in the firft 
general! Counccllholden in Jerufalcm; 3. So did Saint TW ^- 

(upon occafion of whofe miniltry this controvcrfie firft be- 
gan) endevour what he could againft this particular ; fharply 
reproving thofe, which allowed yet the lewesSahbath, orob- aH.j^.io»i 
ferved dayes, and months , andtimes^asifhe had befi creed his /x- 
bourinvaine ufonthtm. But more particularly in his Epiille 

D to 




J J he moralitie dfthe feurth Cemmandiment 

to the GolQlfiam, Let rie mUn judge joH In reffeSl ofm holy day, 
or of the new Moone^or of the Sabbath dayes .which were a Jhadov^ 
of things to coms^but the body wM ofChrifi.^oth which expreP- 
fions of Saint PW are in this following difcourfe produced 
to this very purpofe. Yet notwithftanding all this care, both 
generally of the Apoftles^ and mo^ efpccially of Saint Pnftl 
to fupprefle this errour, it grew up (till and had its patrons 
2 and abettors. 3. E^/(?^and^m«f^^,tWoof thcwretchedeft 

See Ai^ufi. de Herctiques of iItc Primitive times, and after them Ajjollinaris, 
Htrcfhr E^iph. are ifaid to countenance and defend it, which doubtleflc made 
the Ancietit Fathers declare thtmfclves fully in it,as a dange- 
rous point : which fecmed to confirme the Jewes in their in- 
credulity, and might occafion others to make queftion of our 
4. Saviours comming in the flefh. 4. Hence was it that /r<?«^?//3 
Juftin Martyr, TertMan and Ettfebiuf, men of renowne for 
learning in the primitive times (three of which are cited in the 
text of this following difcourfe, and the fourth quoted in the 
margin) affirme for CertainCj that nearer any of the Patparches 
before Mofesh^vf-did dbfcrve the Sabbath : which qucftion- 
leffe they muft have dortc,had that: Law been moral^and difta- 
t-. ted by nature, as now Tome teach us. J. Afterwards by the 

* oppofition made by Epiphamiis, in his Confutation of the he- 

refies of the Ebionites ; and by the refolutions o^T'heodoret on 
the 26 * o^€z.ech, Procopm Gazit.m on the 2 , of Gen, by 7)^- 
mafien^ and otir Venerkble "Bede, (which tvjo Jaft are here alfb 
cited. 5'(?S«1.) concurring with the former Fathers, all talke 
and dbfcrvatioti of the JewiQi Sabbath vani(hed utterly ; and 
the Lords day which had from the Apoftlcs times been infti- 
cuted by the Church, in the placcthcreof, was hallowed with- 
^. oat any rivall. 6, Nor do I find but that all fuperftitious fan- 

cies about that day, were as wholly abrogated as the day it 
felfe. Save that S. G'r^^'^ry tels us, howfomeiniJ^w? wercfo 
fuperftitious in this kind, that they would neither work upon 
the Saturday, no nor fo much a^ wa(h upon the Sunday. 
Ex^m* ^ obferve in the title firft, tharthe Tranflator profdleth, he 

bar-h performed his part, /or f/j^ ^fW!?^r ^/^ r^<? r<??»»?^» peeple, I 
doe not envie them that benefit, if it be a benefit : but ifit be 
not fo, but prove contrary, t fhall grieve rather. No doubt 
the Tranflator thinks he ihath an advantage thereby^ fo did 



Is fiill in force to hind Christians. . i 

Rdlffljakeh, when he rcfaftd to fpcak in the Aramites language, 
but chofe rather to fpcake in the Jewcs tongue in the audience 
of the people that were on the wail ; that it they did not har- 
ken unto him, they ml^ht eat their owne dung^and drinl^ their oyvn 
piffe^ with the reft. What will bee the condition of (bme of 
them who doe not hearken to this Prafacer ; I know not but 
according to ray poore judgement, my opinion is^that as ma- 
ny as hearken to this Prafacery if Chrills comming (hall bee 
on his owne day as tAu^in hoped, it would bee { and what Sermm. detem. 
day more likely in all probabllitie ? ) and at his comming on A'^'*'- * H- 
die Lords day he fhould take thcmin their Iports, their owne 
hearts would mifgive them, that their comfort diould bee as 
little as that the Orator threatned unto the Jewes upon the 
wall, in cafe they did not hearken unto him. In a book prin- 
ted not long ago I hear,there is alleaged a paflage of one of the « Tkidoret 
^"^ Fathers, for the free ufe of fcripturc by all iorts of the vul- 
gar people;and it i^tranflated alfo into EngliOijbelikejfbr the 
benefit ofthe common people, but in a (etond edition the 
Greeke^entcnceis'^faidtobereteined, but the Englifh tran- ''andbyin^ui^ 
flation quite omitted. Did the Author report of gratifying ^fif^dlitttuc 
the people thus, and quench his care of providing for their 
benefit? This obftrvation is none of mine, but accidentally 
l>rought unto my hands by one of (bme qualitie, by occafion 
>of mutuall communication betweene us. But fince, I hearc 
the Author hath made amends for that another way. For 
having in thc.firil edition profeflTed, that Poftfi errours Are not 
damKfibU in themfehes^ which with what refpeft it ftioqld bee 
delivered fir the benefit of the common -people ^ amongft Prote- 
ftantSj I know not •, in the (ccond edition it is correfted thus, 
fopiflj errours are not duTrmahle in the iffue. But where correfted t 
not in the text, ( that continiung the fame ftill, that fuch er^ 
rours are not damnahle in themfelves) but among the Errata at 
the end of the booke , although the Author was warned of 
the ftrangenefle of that aflertion (as Iheare) and that in 
contradiction to the doftrincof the Bi^opof Canterbury 
inhisTrcatifeofCouncels, profeiTing that the Papifts with- 
holding the^up from the ' people^is a damnable errour. Here *j>fw^. 
is brave jugling in the Text to comply with fome, and in the 
£rr^ayioiiVos\dt againll afterclaps for himfeltc, and to com- 

D 2 ply 



The ^oralitie of the fourth Commandement^ 

ply with othersjand betray deep diffimulation in bothjcnough 
to make foim man (when fiichcourfes are difcovered) to be 
abhorred of al. But toproceed,thc TranflAtor doth not fay,he 
hath performed this taske foe the benefit of himfelfe, yet he 
plainly deales upon an advantagious argumcnt.But if his Ma- 
jeftie (hall be pleafcd out of his gracious difpofition ( whereof 
he hath given many remarkable documents) tovouchfafeto 
receive information concerning the honor of the Lords day/m 
way of a >Lilt and neceffary Apologie, which wee are driven to 
make, I truft ( through Gods goodnefle ( in whofe hands-arc 
the hearts of Kings ) it (hall bee neither advantagious to him, 
nor difadvantagioustous 5 and his Maje(tie may perhaps bee 
found to abfolvc lis in the Court of his owne confcience. But 
what is that hnefit of the common feofU^ whereof this Tranfla- 
tor is fo zealous > I gueffe it is in freeing them from fuperrt iti- 
on 5 and that hereafter they may not bee fo peevifhly fooliCh, 
as out of any Cabalifmes of confcience, to torbeare their 
may-games j andiifuall dancings on the Lords day ; yet fome, 
and tiiey no fniall ones^as I have heard,do profefTe them no o- 
therwile to be allowed then as they may be done to the prailc 
and glory of God. Which calls to my remembrance what a 
Scotchman (bmetimes raid,as he was going in one of London 
ftreets, and fpyingoneof his acquaintance on the other fide : 
for calling him aloud by his name ; O Sir, faith hc^when (hall 
we meet ata Tavernej to give God thanks for our deliverance 
out of the He de Re 1 But how comes that to bee accounted 
fuperftitious, which all the Bifhops of the land,and the whole 
Kingdome accounts the prophanation of the Sabbath, not to 
fpeake ok particular Bi(hops, though as great for learning and 
place, as Bi(hpp aAndrewes, who in nis patterne of catecheti- 
call doftrine^tells us of rome,who on the Lords dd^y ^vacant nu^ 
gis^ (-peBACtdts, theatrii^ chorei^yZnd approves the (tiling of fuch 
a S^bhsLthySahlfatu aurei vttttli^the Sahbath of ihe golden Ca/f;l 
niake bold to tranflate k for the benefit of the comon people ; 
and B,Downhambeikov;cs the like denomination upon (iich a 
Sabbath. Bifhop Andrerces over and above cites «^«/?/» for 
ihclifrefaying, but that is more then any quotation of his 
doth make good/or ought I find hithcrunto But whatfhould 
I alleage ohc Or two Dodors opinions hereupon though 

never 



isjiill in force to bindChriflians. 

never fo great, when an whole Kingdome ftands for the 0me 
in my judgement, even the Kingdome of England, as may 
appeare by the Act of Parliament i. C^oli^ concerning the 
Sabbath* The introdu(^ion thereunto, manifeftcth three 
grounds whereupon they proceed to make that Aft. i That 
there is nothing more acceptable to God, then his holy wor- 
fhip and (ervicc. 2 That the due fanftification of the Lords 
day^ is a great part of Gods holy wofhip and (crvice. 5 That 
men are very prone to prophane it. Now to prevent this pro- 
pljanation of the Sabbath, many things arc there prohibited ; 
and one amongft the reft is this^that none (hall come forth out 
of his. own parifli about any (ports or paftimes; whence 1 con- 
clude, that to come out of a mans pariOi on the Lords day, a- 
bout any ^orts or paftimes is to prophane the Sabbath. For 
to prevent the prophanation of our Chriftian Sabbath and to 
maintaine the landification thereof is this law made* Now 
to come out of a mans owne parilh about what bufinefle (o- 
ever^ no wife man will fay that it is to prophane the Sabbath; 
but according to the nature of the bufmelTe ^ whereabout hee 
comes forth of his owne parifti, fo (hall hee bee found^ either 
to prophane the Sabbath, or not to prophane it. As for ex- 
ample 3 for a man to come forth of his owne parifti to heare a 
fermon, no man I thinke, will fay, that it is to prophane the 
Sabbath. Li like manner, to come forth of his owne parifb, 
into an other parilh to fetch a Phyfitlan or Surgeon in cafe of 
iiecelTitie , no man will fay that this is to prophane the Sab- 
bath 5 becaufe the bniinefTe about which hee comes is not to 
prophane the Sabbath. But for a man to come out of his own 
pariQi to buy or fell, to trade or trafBque, no necelTitie urging 
thereunto, this is to prophane the Sabbath ^ becaufe in fiich 
foi t to trade on the Sabbnh day, is to prophane the Sabbath. 
In like fort , for a man to come out ot his owne pariih about 
any (pores or paftimes, is therefore to Prophane the Sabbath 
in the judgement of the Parliament , becaufe the keeping and 
performing of thefe fports and paftimes, isa maniteft profa- 
nation of the Sabbath in the judgement of the King and his 
Parliament. Now if all fports and palfimcs on the Lords 
day bee a prophanation ofthe Lords day our Chriftian Sab- 
bath ; it foUowcuh that may-games and mancings, and 

D 3 dancings. 



The Moralitie of the fourth Commmdemmt ^ 

dancings, at fuch times ufuall, are alfo a manifefl: profannion 
of the Sabbath. And hererin wee fpeake, aslconceive^ in 
his Mc^jeftics meaning, asfifted with the great Conncell of his 
Kingdome, the Lords Spirmiall and Temporal!, and the 
HoLife of Commons : and vvhofocver (liall account it iupcr- 
ftition to fay fo, fhall therewithal! charge his royallMajeltic, 
and all the Lords both ^puitiiall and Temporal! 5 and in a 
word, the whole Parliament with fuperltition. Yet if it 
were onely the benefit of the common people, that this Tran- 
flator did intend, I for my part (liould bee content to fuffer 
liim to enjoy the honour of feeking the benefit of the people ; 
onely admonifhing the people commited to my charge, to 
coiilider well whether there bee any fuch benefit to bee reaped 
thereby as is pretended. And feeing Saint Pff^?* exhorts us to 
give diligence, thatyvcemaybee fonndof Chr'iftirtfeace^ when 
hee ccmes inflam'wafre to render vengeance on all them that know 
not Gedt nor ohej not the G off ell of Chrifi Jefm : Let every 
one examine himfelfe, whether hee could bee content to bee 
taken dancing about a may-pole on the Lords day, when the 
Lord, even the Lord of the Sabbath fliall come, and that to be 
found of him in this condition, were to bee found of him in 
peace. But feeing this tranflation, and efpecially the Preface 
of this Author tends to the promoting of the moft rigorous 
cenfures againft many ; it (tands us upon to plead our ownc 
t:au(c3 ancTto labour herein as for life : even in examination 
ofthe doctrine here delivered, that wee may finde upon how 
juft ground it proceeds ; otherwife wee may beejuftly con- 
demned of all : and in the cenfures that pafle upon us whether 
of Excommunication, or Sulpenfion, or Deprivation, finde 
none to plead our caufe , or to commiferatc us. The (e- 
eond thing lobferve in this title, isthepaflageof Scripture 
here mentioned, as juftifying the dodVrine here delivered out 
ofAfa7l^2,2y, The Sabbath wa^ wade for man^ not man for the 
Sahbath, Now none of us makes quefiion but that the Sab* 
bath was made for man : Nay wee nothing doubt but tliat all 
the dayes of the weeke were made for man , that is, for the 
good of man, but the Sabbath for the bcft good,not the bafeft 
good of man in following his worldly pleafures* The fix 
daycs ofthe wcekc are given us to labour in our ordinary cal- 

lingSj 



is Jill I in force t& bind Chrijiians. m 

n«gs, for the maintenance of oiirlife teinporali : but the 
kventh is fanftitied by God, that is, dedicated to holy ex- 
ercifesintheferviceof God, and to inure us to recreate our 
felvcs and to delight in the Lord ; that as his foule takes plea- 
sure in us, Co our foules tnight be accuftomed to take pleafure 
in him ; and to make his Sabbaths our delight, to confe- 
cratethem as glorious unto the Lord,^ It is true, there is an- 
other end of the Sabbath, and that was tit vires recolllgeret, to 
recollcft his ftrength which had been fpcnt and wafted in the 
fixe dayes of labour ; whence it followes evidently , that 
when a man was hungry as the difciples were, when they 
plucked the eares of corne, they w^ere not bound by any reli- 
gion of the Sabbath to abftaine from fiich a courfe, whereby 
a mans ftrength would become more and more weakned and 
impaired. Not that thefe things were commanded on the 
Sabbath day, but permitted ; as is often fignified by the 
word Ijjj./ itislawfiall 5 and for good reafon. For the Sab- <' Mmkiu 
bath being ordained to promote a mans benee^e^ his ivell b(» lo.n. 
ing ; and that in the beft things it fuppoleth libertie to pro- ^^-^^5.4. 
videforhisfjff>incafeofneceiricie ; left otherwifc he {halLlie ^"^•^•9* 
found uncapable ofthofe things that concerne his bene ejfe^ 
his we/i being. For our nature wanting neceflTaric refrcftiment 
doththereby many times become the moicuntit for holy ex- 
eerifes, and to performe that dutie which God requires^ and 
hath defei-ved at our hands. How were /^»^r^4?»/ eyes cn- 
lightncd upon the taft'iHg of a little honey, i Sam, 14,2$^. 
ButthisTranfla-ordelires, as it feemes. from the generalitie 
of mans good to feale up an opinion in the minds of his Rea- 
ders , that the Sabbath was made not onely for the (crvice of 
God, and tor the promoting of a man in the kno-^ ledge and 
feare of God, but for the furthering of his carnall pleaf^jres 
alfo. Bjt never v»'as it knowne that our Saviour juftified any 
libertie to fuch courles on the Sabbath : Neither were any 
inch things, as it feemes in courfe, in the diyes of the Pro- 
phet y^wcj,whoteprehends them for fayinpr, .-Ir.j.S.'^Jf^hen will 
the Sabbath be aone^ that they might retuinc to their world- 
ly courfes 1 Rather they could wifh their fun might ft-and 
ftill on that day, as fometimes it did in the dzycJ of IcfhHjy if 
libeitie were given to (ports, paftime?, and pleasures on that 

D 4 day : 



g The ^oralitie of the fourth Commandement ^ 

day : and it wvre wondrous ftrangethat libertie (hould bee 
debarred chem from kindling a fire to fet forward the ftrufture 
'Exod, 35 ^ "of the Sanftuarie, made to this very end that the Lord nrlght 
Luhe^^.il^'isi. dwell amori^ them : And from (bprecious a worke as the em- 
balming of the body of Chrift, the Lord of the Sabbath , 
and that at the very end of the day, if at that time they were 
not rertrained from any fenfuall coiirfeof recreation^ accor- 
ding to the common fafliion of the world. Undoubtedly, 
towfocvcr it ftands now with us Chriftians ; in the dayes of 
onr Saviour, they that refted on their Sabbath from embal- 
ming the body of Chrift, and that according to the appoim" 
merit ^ which is as much as to fay, according to the Lavp ofGoJ*^ 
flireiy they, by the fame Law of God were much more reftrai- 
ned from worldly pleafiires, the(e Itanding far more in oppo- 
fition to the (anftification of the Lords Sabbath^then the em- 
balnung of the body of the Sonne of God , who was Lord of 
the Sabbath# And therefore this text is moft unfcafonably 
and impertinently alleaged by thcTranflator to ferve his turn, 
being fane more fit to croue his purpofes, then any way to 
promote them. So from the confideration of the title I come 
to the preface* 

If the antiquitic of this controverfic concerning the Sab- 
bath, were any thing materiall ; this Prasfacer were founde- 
red at the firft : For what if the Sabbath bee a part of the 
Law oiCMofes ? Was not the law of fanftifying the name of 
God, the law forbidding images, the law commanding them 
to have no other Gods but him, that brought them out of 
the land of ^gypt : the law commanding to honofcrparents, 
toabftainefrommurther, adultery, theft, were not all thefe 
the Law oi iMofes ? Is not the law of fanftifying the Sab- 
bath one of the tenne Commandenients delivered by God 
from Mount *y/W as well as the othernine ? and was it not 
kept in the Arke as well as the reft ? C'rcumcifion was no 
law of Mofes, and therefore albeit it be (aid loh, 7. 22. That 
Mofesgave unto them Circumcifion^ yet forthwith it is added 
not hecatife it is of Mofes ^ but of the Fathers : fo that Mofe$ 
rather confirmed it, then was the firft giver of it. So that 
the Law of Ul/^/fi in this place is to bee undcrftood of the 
ceremonial! law 5 not of the morall law contained in the 

Decalogue, 



is Jiili in force to hind Chrifiiarjs. 9 

Decalogue, and among thefc tenne Commandemcnts, that 
of the Sabbath is one, and commended unto them in that ftatc 
as none fb mnch^ Remember the Sabbath day tofanSlifie it ; and 
not onely before Afofes, but before Abraham and Noah alfo, 
wccread, X.\\Atthe Jcve}7th d^y Godrcftcdfromall the tv9ri>es that Gsn. i.z,: 
hec had made^ and that therefore God b/ej]cdthe fcvemh day and 
fan&jfidd it. 

Of any Miniiler orPaltor in the Church ofEngland that ^ 

maintaines us Chriftians to be obliged to the obfervation and 
fandification of the Jewifh Sabbath , or of any Sabbath 
that is ajhadovf of things to comcy the body whereof is ofChrift 
I never heard or read» Yecforfome hundred yejres in the 2 

Primitive Church, not the Lords day onely , but the (eventh 
day al(b was religioufly obferved, not by Ebion and Cerin^ 
thm onely, but by pious Chriftians alfo, as ISaronim writcth 
and Gomarus conJefTetk, and Rivet alfo, that we are bound in 
confcience under the Golpell, to allow for Gods fervice a 
better proportion of time, than the Jewes did under the law, 
rather than a worfe. And further it is well knowne, that 
befides the weckely Sabbath; there was variety of obfervation 
of times amongft the Jewes, and divers of them called Sab- 
baths al{b, as (ome think, not one whereof was mentioned in 
the Decalogue, or pronounced by the Lord from Mount 
Sinai^ as the fourth Commandement was, for the fanftify- 
ing of the weekly Sabbath. So that this Pracfacer every way 
fhcweth miferableloofenellc in his dift:ourfe. And if Ebion 
and Cerinthmy and ayfpoffinari^^ how wretched heretickes fo- 
cver did ftill inforce the fanftification of the Jewifh Sabbath, 
( whofe wretchednefle yet conlifted not fo much in inforcing 
this , as in inforcing all the ceremonies of A/ofes ; the 
Jewifh Sabbath long after ^m«/^/«* continuing to beobfer- 
Vcd by many pious Chriftians,as B aronim oh^cvwah &others, 
and SaintT*^/i/dothoppo(e all filch doctrine and praftifc in 
thcfe pafFages of his here mentioned : did not this Author 
know that upon thefe very paflTages of Saint Paul^ the Ana- 
baptiftsandSocinians, as vile herctickeg as Ebion and Cc- 
rintht4S^ and fiA}ollinarisy for their blood have gone fo farrc, 
as not onely to overthrow the obfervation of the Jewifn Sab- 
bath, but the fan6lirying of the Lords day alfo. The opi- 
nion 



7 he Moralitie of the fourth Commandement ^ 

nion of the law ceremoniall {landing dill in force ( which in- 
deed was the opinion of the hcretickes mentioned ) is 1 con- 
fclle, a dangerous point> andfiichas not onely ieemed (as 
this Praefacer niinceth it, out of what degree of wiidome or 
providence I know not ) to confirnie the Jewes in their imrc" 
dptlitie^ but indeed jnftly might confirme them 5 nor onely 
occafion, but jiiftly caule alfo others, to make quellion of our 
Saviours comming in the fleQi ; not fo the obfiervation of the 
feventh day to fanftifie it/or ought this Author hath hitherto 
manifeftedj or throughout this preface of hlsdothmanifeft ; 
and the fanftifieation of this dayisapparantly commanded in 
the moral law fpoken from Mount Sinai.And thofe Chriftians 
who a long time kept this feventh day holy as well as the 
Lords day , had no opinion of any danger at all in this their 
obfcrvation. And it ftood the ancient leathers upon to op- 
pofe the obfcrvation of the law ceremoniall. Yet what faith 
jiufiin againft the(e hcretickes, to whom this Author in the 
firfl place refcrreth us? All that hee delivers againft the Ce- 
rinthians in reference to this particular is onely this : They 
fay that wee ought to beecircumcifed^ and that other like precepts 
of the Law are to hee obfarved, I tranflate it for the benefit of 
the common people. Of the Eblonites thus^ They obferve 
the carnall commandcments of the Law^ to wit, Circumcifion of 
the flejh and the refl^ from whofe burthens wee are freed by the 
new Teflament, OiAfpoHinaris and his fcft this way^ ex//^- 
fiin hath juft nothing : but T)an<tu4 who collefts out of o- 
ther Authors alfb the hercticall opinions of the ^ApoIUnarifis 
in the laft place writes thus ef them : <iAfter the lafi refur-^ 
reSiion ( fay they ) Sabbaths , CircHmciCton ^ lewiJJj dtjfe'- 
rence of meates^ and all other legall ceremonies flyaU have ^lace, 
yea alfo there fial! bee a Temple amongft us, And is not this 
wilde ftufFe, in reference to the fanftification of the Lords 
day, now in queftion amongft us? 

Now let the Reader judge with whatmodefty it is avou- 
chedj That Hence it wai that Irenseus, Juftin Marty r^ Tertulli- 
aUj^^WEufebius, dqe ajjirme for certaine^ that never any of the 
P atriarches before Mofes Law did obferve the Sabbath 5 D. Pri- 
deaux (aith not that Hence it was ; neither hath this Author gi- 
ven the leaft evidence hereof. Sure lai*, that in thofe Patri- 

arches 



is fit I I in force to bind Chrijlians. i f 

arches dayes Chrill was not as yet come in the flcQi^ but rather 
to come long after their daycs ; and confequently though it 
be a dangerous courfe in theie dayes to lay any ground ot fuf- 
picion that Chrilt is not ah'eady comcj but as yet to come; 
yet this was of no dangerous condition at all in the dayes of 
the Patriai chsjbccaufc in their dayes Chrift was not come^but 
to come long after. D. Pridea^tx begins with Tertnllim by this 
Author tranflated thus,/^^/^ thcm{{dXx}ci he in a particuIarTraft 
againft the Jewc5)*r]fwr me if they c^i/t, that Adam ever kept the 
Sdbhath : or Abel ivhcn he vjfcfrd unto Cjodhii accepted facripce^ 
kidre^Hrd thereof; or that Noah /^p/ the fame, when he was hn* ' 
fed in preparhg; the Ark^ againfi the De/ti^^e^ or finally that A- 
braham in offering^ hkfonne Ifaak ; or that Melchifedech in exe- 
cution of his Yriefl-hoodtooke notice ofita Now I appeale to eve- 
ry fober mans judgement, whether to put the Jewes in thofc 
dayes to (hew this, be to affirmc for certaine^ That never any of 
the Patriarches before MofeS Law didokferve the Sabbath, It is 
tru^ indeed, we have no particular relation of the obiervation 
of the Sabbath in that Bookeof (S'^w^y/j-, and this Tertullian 
knew full well 5 and againe it is as true that there is no teftimo- 
ny of ought to the contrary. In the Booke of J sfuah in like 
fort there is not any mention of the obiervation thereof (any 
more than in the Bookc of Judges^ of Ruth y of the two Bookes 
of5'^w/^(f/Jbutrather (bmething to the contrary^to wit,in the 
fiege of Jericho^ and marching round about the walls oflericho 
fevcn dayes together. But yet in gcnerall wcreadein Cjcnefs, 
that when God had finifhcd all his works in f\yi dayes, and rc- 
fted the feventh^ he therefore bh^edthe feventh day andfanftified 
it', and whether this hath not greater evidence, that even then 
God ordered, that that day (hould be fanftified, than that the 
meaning fhould bcjthat therefore God ordered this two thou- 
fand and certainc yeares after, I appeale to every Chriftian to 
judge betweene us. And if God did then order it, which could 
not be otherwife than by command, how could Ad^tm be ig- 
norant hereof 5 and if he knew as much, how improbable is it, 
that he and his, at leaft Abeldind J?«i7/?',and his pious pofterity 
fliould not obferve it > And if a time had not been (et apart 
even in Adams daycs for divine fervice, how improbable is it, 
that C^^in and Abelf^xxXd concurre at the fame timcjin bring- 
ing 



12 



The Moulitieofthefounh Commandement ^ 



ifig their offerings unto the Lord ; and if not at the fame time, 
how could Cam difccrn that Ahels offering was refpefted and 
accepted of God, when his was not > Yet for certainc, it was 
obferved before Mofes LaWj if by the Law wc underftand the 
Law given on mount Sina, as appeares manifeftly Exod, 16. 
And withall it is thereby evident, that from the beginning of 
the world untill that time, the diftin(^ion of the ycare into 
weekes was obferved, otherwife it were impoflible to know, 
which day was the feventh in correfpondencie to the feventh 
from the Creation, (fave by particular revelation whereof we 
reade nothing ) now that being unknowne, the reafbn of fan- 
difying the ftventh day by an holy reft, drawne from Gods 
reft on the feventh, that is, the laft day of the firft weeke from 
the Creation had been utterly void, and nothing at all agree- 
able. And this diftiniflion of time into weekes was obferved 
from all Antiquity by the Gentiles, as hath been confirmed 
by Walkui and Rivrem^Wixh the helpe oiCUfidif4i Salmafiusy 
that learned Antiquary 5 and likewife that the feventh day was 
a Fefti vail even among the Gentiles. And albeit divers others 
of the Ancients are alleaged to the fame purpofe, as affirming 
that the Patriarches didnotobferve the Sabbath, as namely 

Ecckj. Hip* t . y^^^^^/^^ ^jr ffj^ Sabbath^ as rve have not. And Ifffiin Martyr in 
'' ^ his Dialogue with Trypho the ]cw^{ayin^^Herct of ore there were 

Lib.^.ciip.io. goodmcn that f leafed God^ though they kept not Sabbathes, And 
IrenAtu in like manner, thus, Abraham himfelfe without Cir- 
cnmclfion^ and obfervation of the Sabbaths, beleeved Cjody and it 
Fi.l Orthd. ^'^ impfited unto htm for righteoufnejfe ; and laftly ^amafcer?^ 
Ub.j{. cdj).z4. ivhen there tvos no Law nor Scripture of divine injpifation^ nor 
Sabbath confe crated unto God, For as for Bede (alleaged by P^- 
reriti4 to that purpofe^ in his Btxameron) I find in that place 
nothing andverable thereunto. Now Hofpinian is of opinion 
that thefc palTages of the Ancients are to be under ftood of the 
rigorous obfervation of the Sabbat h among the Jewes ; I adde, 
or in reference to the other Sabbaths commanded in the Law 
of Mofes ; or laftly in reference to the manner of fblemnizing 
them among the Jewes, who we know had a peculur S icrifice 
ordained for t~he Sabbaths 5 and this I prove by thefe reafons. 
Firft, they deliver this as a. thing well knowne ; for they take 

no 



is JiiU in force to bind Chrifiians. 'l 3 

no paincs to prove it. Now confidcr, what ground ceuld they 
have for the cii'tonie of the Patriarchs before the Flood, efpe- 
cially confi Jering that the teftimony oi Mores^Ge^j,2*'^» isYar 
b:tter evidence tor the keeping of a weekly Sabbath, in a mo- 
rail way only, than any they could bring to the contrary. Sc-* 
condly, then againe, could they have better grounds for the 
pradlife of thole ancient Patriarchs both before, and after the 
Floud than the Jewesthemfclves? I prefume none willbe To 
immodeif as to aflirme this;and if they had any fuch evidence, 
it ftood them upon to produce it, efpccially in dealing againft 
the Jewes. Thirdly^rhey deliver this as a thing undeniable by 
thejewesthemfelves, with whom they dealcinthis particu- 
lar : but the Jcwes had no fuch faith, as to belecve that the an- 
cient Patri irchs never obferved the weekly Sabbath. For none 
are of this opinion but (uch as ihinke that paflage Gen, 2- 3. of 
Gods blefling the feventh day and hallowing it, was not deli- 
vered of that preient time, as if then God oruained it (hould 
be {anftified, but only by way of anticipation for the time to 
come. But this was not the opinion of the Jewes, Manajfeth 
!^f« //rW a moderne Rabbin, in his booke intituled The Re- 
conciler,Cofici/iaror,-^ccording to the argument of that his wri- 
ting, which is to reconcile places of Scripture, in (hew dila- 
greeing ; and that upon enquiry into all the Rabbins both an- 
cient and later 5 m his 36. Queftion upon Fxodpu^ writes thus, 
as out of the opinion of the Ancients 5 chofe words^houfiaU 
rememher that thou wafl ajervant in F^iypt^ oblerve how he ex- 
pounds them; Ac ft diceret^ cogita in lE^ypto, Hbifcyvieh.ts^ ett^ 
am ipfo Sahbatofer vim te coaflum adUhorcs-^ 44 ifhefhoulci. fay^ 
thinke ( roith thy felfc^ that in Bqypt where thou fervedf}^ thotc 
vpafl by force ccnflr'Ainedto labour ^on the very Sabbath : Evident- 
ly manifefting not out of his ownc particular opinion, but as 
out of tht generall opinion of their ancient Rabbins, that the 
Sabbath and the observation thereof was a duty in the very 
dayes of the Patriarchs.And in the end concludes thus : Jgitur 
^Deiu benediUus cupiens Sabbatum, cuju^ fanHimoniam tantU 
dficumentt6 approbaveraty in ^etenfumab omnibus coii^ decern pr^* 
feptis iHudinpruit, cjuo fcientes pracepta (f.tern/i effr^ etiam hoc /»• 
ier ea habendum intctiigerent. Therefore the blejfed God (it is fit I 
(hould tcanflate it for the bcnefk of the common people) dejt-' 

*"' rina 



1 4 7 he Moralitie of the fmrth Commandement^ 

ring that the SMath might bee ohferved for evet of aU ( whifi 
fmUitj by fo many docftmems he had commended, placed it in the 
dialogue ( that it made it one of the tenne Qommandements ) to 
the end that' knowing thofe precepts to bee evevlafiing ^ they 
Jhofild underfiand that this Commandement alfo was to be aa^ 
compUfljed amongfl them. And indeed Tcrtullian himfelfe pro- 
fefleth that the Jewes were of this opinion^ as Rivetns ob- 
ferves out of his booke againft the Jewes, thus tranflated, god 
from the beginning did fan^ife the feventh day, refting from all 
the workes that hee had made, and that thereupon Mofes faid 
unto the people y Remtmber yee the Sabbath day to fanBifeit. 
Amd therefore when Mercer faith concerning the meaning of 
thefe words. Cjenef, 2. 3. Hebral ferereferunt in fntHrum : 
the Jewes for the moft part referre it to. the time to come : he 
is to be underilood of the later Jewes 5 but of this more (hall 
be (poken ere wee part from this feftion. 4 Fourthly, not 
one of the ancient Fathers is allcaged by our adveriaries, de- 
livering his opinion upon that paflage, Genef 2. 3, to (hew 
what hee conceives totee the true meaning thereof, which 
yet is the onely ground whereupon our do6^rine is built con- 
cerning the originall inftitutionof the Sabbath ; and feeing 
it contains a meaning atfirft fight manifeflly contradiftious 
to that which they affirne, as wee interpret it of the weckely 
Sabbath, without reference unto the Jewifli manner of obfcr- 
ving it :»therefore in this cafe it Itood them upon to take 
notice of that place, and by fomc faire interpretation vindi- 
cate themfelves from fiifpition of contradicting the expicflc 
Word of God. 5 Tertulhan himfelfe jMftifies our doftrine, 
namely, that God firom the beginning fanftified the feventh 
day, as Rizetm (hewcs out of his fourth booRe againft Marm 
cion^ cap* 1 2. where hee fayth, (^hriftum ipfum Sabbati diem, 
benedSEiione Patris dprimordio fanElum benefaEliont fua effcere 
fanEliorem^ That Chrifi himfelfe made that day more holy by 
his well doing on that day^ which by the bencdlBion of the Father 
was made holy from the beginning, ' So that TertulUans mea- 
ning in the pkcealleaged to the contrary, cannot bee, that 
the ancient Patriarchs (imply obferved not the wee kely Sab- 
bath, but onely that they obferved it not after that manner 
the jewes did 5 and that the like interpretation muft bee gi* 

YCii 



Is jiill in force to bind Chrijiians. 15 

ven of the pafTages allcageJ out of other of the Ancients, 
6 For further proofe whereof, ohCervcth^t Theodora^ albeit 
on the 20, of E^'.'k^^I hee faith in like manner that God pre- 
fcribed unto the Jcwcs the fabbatlcall vacations^, Vt hac civilis 
adminifirationis ratio peculiar U a, Gentium cjuidem eos diflingHe" 
ret inflittitii : that this peculiar adminiftratiou might di- 
ftinguKh them from the cuftomes of the Gentiles : yet iValUns 
(hevves that the fame Theodoret in his queftions upon Gcncfis, 2)i/7er/^4. 
doth manifeftly declare, that even from the beginning of the p^cep- f- 44. 
crcation3 God did ordainethis day to reft and fanftification. 
As who having created the creatures in C\x dayes, by the reft of 
the (eventk day manifcfted the creation to be perfedled ; like 
as in (even dayfls hee concluded the whole circle of dayes. 
And that by bleffing the feventh day and fanftifying it,he de- 
claredj^W«<?» iUnm diem inmilem pmahat adcrerndsim^fedad 
^uietem'accommoddtHm fiatmt. The meaning whereof in ef- 
fect is this, that hee did not thinke that day unfit to have any thing 
created therin^ hut onely it woi hii^leafure to orkaine it for a day 
of refl. The fame Author (hewes C^rjfoftome to bee of the 
(ame opinion in his i o. Homily on Genefis, whofc words in 
Latiwe he rcndreth t\\ViS^Iam hinc ah imtio doUrinamhanc nohii 
infmuatDeus^' erudiens in circulo hehJiomsdx diem unum inte* 
grurp fegfegandum , (^ refonendum ad fpiritualem operationem^ 
Now from the beginning (jod^infnpiates this inflrtiSiion ^ tea- 
ching that in the circle of the weeke one entire day is to hee fesjue" 
fired and imployed on [pirituall a^ionr, Thefe authorities in 
my judgement (hould bee of the greater force, for as much as 
they deliver their opinion by way of intcipretation of Gods 
Word, and (hat according to the plaine litei all meaning, 
and that (ijch as whereunto every Chriftians confcience, 
not fore-ftallcd with pre;udice, is prone enough to yceld by 
reafon of the native e/idence of the words. For they de- 
note an cittern ill a6:iC)n and tranficiit, not an internall and 
immanent in God, ( all of which kinde arc eternall) which 
externall aftion is the dedication of the day to holy ufes, 
which cannot bee imagined to bee done any other way 
( as I fhould thinke) thert by commanding it to bee fanfti- 
fied» The fame Author (hewes Auftin to have becnc of the 
fame kdgtment, writinc thus, }Vhcn Ood CfinElifid the feventh y^u^afl^epifl*^. 



t6 Tk^ Moralitie efthe founh Cemmandement^ 

day^ becaujethreonhee re fled from all his work^s^ hee did not 
deliver ought concerning the Faft or T) inner of the Sabhath : nor 
afterwards^ when to the Hebrew people hee gave comwandcm$nt 
for the obfervationofthedajitfelfey did hee mention ought as 
toHchingthe receivingor not receiving of food : vnelj comman^ 
dtment is given concerning mens vacation^ from their owne or 
from fervile worses, which vacation the former people reviving 
06 fii fhadow of things to come^ in fuch manner refled from their 
workes a^ now wee behold the I ewes to refi. Hee citeth al(b 
Theophilus Tatriareh of Antioch a moft ancient writer in 
his {ccond booke to Autoljchtu writing thus^F urthermore,4s 
touching thefeventh whichamongfl al people is celebrioWymofl men 
are in great ignorance. For this day which is celebrious among fl all 
is called the Sabbath • if a man interpret in Greeks^ it » called 
Septimana ; by this name all men call this day^ but the caufe of 
thi4 denomination they k»ow not. Now what was the cau(e 
hereof in his judgement, but the Lords refting thereon as the 
(eventh, after hee had finifhed all his workcs in fix dayes^ 
and thereupon blclfing it and (andifying it , whereupon it 
grew to bee a feftivall day generally amongft all } Tertullian 
though alleaged on the other (ide , yet hath bcene^ialready 
Ihcwed to bee of the fame minde, in this particular with 
Chryfoftome and Auflin, Adde unto thefc Epiphanim har, 
51. Sabbat urn primum efly e^Hod ab initio decretum efl ac diflum d 
JJcmino ivmundi creation e cjuod per circuitum ab eo tempore uf^ 
que hue juxta feptem diei revohitur. The fir fl Sabbath is that 
which the Lord from the beginning ordained and fpake in the 
creation of the worldy which by revolution from.that time to this^ 
according to the circie of f even dayes returneth, ^thanafiHS 
, ^ alfo upon thole words of our Saviour, ^/i things are given to 
'^ * mee of my Father, diftinguifhethbetwecnethe Sabbath day^ 
and the Lords day; affirming the Sabbath day to have been 
the end of the fii ft creation, and the Lords day the beginning 
of the {ccond creation. Btdn in his Hexameron profeflcth, 
that the reft of t^€ fcventh day after fixe dayes working, 
femper celebrari folebat^ was alwayes wont to bee celebrated : 
If alwaycs,then before the children of Ifraels comming out of 
^gypt, before Abraham, before the flood^ even from the be- 
ginning of the dayes of Adam jthe firft of men. Addt unto this 

the 



Is ftitl in force to hind Christians. I j 

the received, and moft currant opinion of the Jewes, by the 
teftimonies of Philo and Jofephw vouched by WalUw^ 
rphilo io his fccond book o't Mofcs writing thus^ Qtiii facrfim 
ilium diem, fer finauUf hebdomadas recurrentem non honor atl 
who doth not honour thai holy day, according to the weekely revo^ 
lution thereof ? and hee delivers this not of the Jewes onely, 
but of the Greekes and Barbarians, of inhabitants of Mayn- 
land, and Hands, thofe of Europe, of Afia, and of the whole 
habitable part of the world co the very ends thereof. lofephtu 
/.2. againlt y^/;/?/^«,profeiIing that there is noCity of ©rccians 
or Barbarians,nor any Nation,to whom the cuftomary oblcr- 
vation of the levcnth, whereon the Jewes relied, had not rea- 
ched, Addeunto this the teftimony of two Rabbins, men- 
tioned by Brought on in his Confent of Scriptures acknow-. 
ledgiug this, and another Rabbin 'sMt^gtAhyTeter Martyr 
upon Gencfis, both cited by Mafteri?/VW^ 5 >/^f/i/ in his an- 
swer to Mafter Breerrvood. Give me leave toadde my mite al- 
fo of mine owncobfervation. The92. P/^/w<?haththistidel 
A T^falmeand Song far the Sabbath. TheChaldeparaphraJfc 
hereupon writes thus Kn3^"> K^V hv IlK^^)? ta^K 
^^K '^*^ ^^'^W'S t<naT2? ^ praifeandSong^ n hich Adam ( the 
frfi of men) (poke on the Sabbath day ; manifelHy evidencing 
that in the received -opinion of the Jewes in thofe dayes, 
Adam (anSihed the Sabbath. Rabbi David Kimchi tcftifies 
the lame in his Commentary upon that Pfalme, to be the do- 
^rine delivered in their DaraOi, namely, that Adam the lirft 
conceived this P la Ime after h^e was created on the Sabbath 
day, and that afterwards he finned, and (b prophaned the 
Sabbath. So that notwithftanding all the bjufter which thii " 
Author makes, this fourth Commandement may continue 
morall nevei thclefle. And fure I am, Irenctm puts this Wffc- 
rence betweene the words of the Decalogue ( (b he fpeaky and 
confequently expnngeth not, but rather includeth the fouith 
Commandement) and theceremonialllavves, that Decahgi ^^ . 
verba^ the words of the Decalogue fpoken by God him/elf unto ^''^' *^* ^''^^^' 
all^ doethtrefcre continue in li^' manner wifh ta, receiving ex^ 
tenjicn and augmentation by the comminq- of C^rifi in the fleflj, ^ 
but nodi jfolution* "But the precept of bondage ( fo he calls the 
cerermnials ) by themfdves hee commanded unto the people by 

E ^Jitofcs 



, ^ 7he motalitie of the feurth Commmdement 

Mcfes^fitfor their infirnEiion and Mfciplwe. And Doftor 
,.zyfndrewesl2Lm{uve^ To great a Prelate in oiir Church, denies 
all ccremonialitie thereunto, fave only To farre as may juftifie 
the change of the day, and in reference to the rigorous reft of 
the Jewes. And Az^orita confefleth (as before hath beene al- 
Icaged ) that after fix dayes worke, one day (hould bee con- 
fecrate to divine fcrvice is a thing rnoft agreeable to reafbn. 
Yet I know none that accounteth this a Dii^atc of nature fim- 
ply, as this Author would fainc obtrude upon us 5 but rather 
with Chrjfofiom^thxt God by creation hath taught us as mwch, 
and now God hach gone before us herein, wee conceive it to 
bee nioft agreeable to reafon. And D. Field did profeflc as 
much upon acknowledgement of the Creation ^ as Mafter 
^BrodeccnkSith* 
5, If all talke of obfervation of the Jewifli Sabbath vanifhcd 

not till the dales oi Bede^it was 700. years firft in the account 
of "Beliarmirte. And of any rcfolutions made by 'Bede or Da- 
mafcen hereabouts, in D. PridefixfeB^ 2, 1 finde no mention. 
Yet I thinke it likely enough, that both they and Pr<?f<7p//« 
might eafily contrive as many refolutions hereabouts , as 
cither Theodoret upon the twentieth of Szekie/^ or Eftphaniiu 
againft the Ebionites ; for neither of them in the pla<;esmen- 
tioned^make any refolutions on this pomt at al. He grantsih c 
Lords day to have bcene inftitutcd by the Church trom the 
Apoftlcs dayes, which latter claulc is an ambiguous phrafe. 
Foii it may bee applycd to the dayes aft«r the Apoftles. If in 
^*^^'* the Apoftles dayes, then undoubtedly it was inftituted by ths 
Apoftles, what meant hee then to (ay it was inftituted by the 
Church, and not to bee (b ingenuous as to confefle that it 
was inftituted by the Apoftles ? How la r off is he from ac- 
knowledging it to have beene inftitutcd by the Lord f yet 
Athnnafiia openly profefleth thus much, Olim cene frlfch ho* 
minibus in Jummo pretia SabbatUm fuit^ quam^ qnidem folen-'. 
nit at em T>omintu tranftnlit in diem ^otninicum. Heretofore 
with men of old time the Sabbath day wasirr^eat price : yvhich 
Fefiivitie truly the Lord hath tranjlated unto the Lords day. And 
Cyrillm his 1 2. book on lohn^ chap^ 58. confidcring the Lords 
appearance a (econd time on the eighth day, Thomas then be- 
ing pitfentj and upon coniideration finding it to have be^nc 

the 



ci 




Is Jiill in force to hind Christians. I ^ 

the firft day of the wccke, concludes thus : Tf^re igiit^r fanSi<t 
Cofigregatiopes die oElavo in Ecclefiis funt, 'By right therefore 
holy Congregatiom in the (^hurches are made on the eighth day^ 
meaning thereby the firft day of the vveekj that is the Lords 
day : and as hee conclndeth thus, fo undoubtedly his opini- 
on wasithe Apoftles themfclves did conclude in like. manner. 

Now albeit much had beenc cfFefted for the abroga* ^. 
tion as well of all fuperftitious fancies about that d^Lj , 
as ofthcdayit (clfe (thatisofthcjcwifh (abbath) by the 
labours of the Fathers fore-mentioned, and particularly of 
"Damnfcen and venerable Bede among the reft ; yet there 
comes in an exception (omewhat of the nature of a fixth fin- 
ger ; and that is^ Saint C7w^j tells us notwithftanding how 
JomeinRomewerefofHperfiitioHsirtthu kinde^ that they would 
neither Tvorkjif on the Saturday ^no nor fo much as "wafh upon the 
Sunday, So little cftcftuall were the labours of ^amafcen 
and venerable !5^(!/f J that they could not prevent thefiiperftiti- 
OQs fancies of fome that lived an hundred yeares before. For 
Gregory by Bellarmtnes account dyed in the yeare of our 
Lord 504. and Damafcen lived long after the yeare 73 1 • and 
^<r^^ was living in the ycarc 731. as 'Bellarmine obfervesout 
of his fifth booke of H//?m<« ^«j^//r(?«>f. Who would dcfire an 
adverfary ftiould betray more weakenefic than this Author ? 
but wee fee manifeftly whither he tends , and no marvell if 
God (mites him with the fpirit of giddincfle and confufion. 
His quotation of Cfrcgory (ccmes to bee the fame with that 
which wee finde in the decrees Tie confecrat, dift, 3. cap, 
Perveuit. Now whereas this Prsefacer relates it as of the fame 
perfons, it is farre otherwife in ^regory y for apparantly the 
relation in Gregory is concerning diflPerent perfbnf, for thus 
it runnes, Pervenit ad 'me^ &c. Relation U madti unto mee, that 
certaine men of a perverfe jpirit havafowed amongfl you fome cor- 
rupt do^ine contrary to our holy faith : fo oi to fnrbid any wor^e 
to he done on the Sabbath da): theft men ive may yvcll cnll the Prea" 
chers of Antichrifl. Then hc (ets downe what (hnll be the pra- 
ftife of Antichrirt at his commifcg, namely to command the 
Sabbath day and'the Lordfdny both to be kept free from all workj* 
And why the Lords day ? to wit^ becaulehe meanes to imi- 
tate Chrift 5 and therefore will conforms himfelfe to the pra- 

E a aife 



^Q J he moralitie of the fourth Cemmandement 

ftifc of Chriftians, in celebrating the Lords day 5 his words 
are thefe j QhU enim mori fi & refmgere fimnUt^ hakeri w ve^ 
nfratione vpiif diem DominicHm ; that iSj ^ecanje he counterfeits 
himfiife to die and rife againe, therefore he will have the Lords day 
to be had in veneration. Where by the way ob(crvc two things; 
1 The praftife of ChrilHans in Gregories daye8,to keep them- 
(elves trom all worke on the Lords day. 2. ThatAndchrift 
would imitate Qhrift, as in pretending to dye and rife againe : 
fb in commanding the Lotds day to be kept holy. A flhrewd 
evi iencc that both Gregory, and the whole Church in thofe 
daycs, were of opinion that the Lords day was of Cbrifts in- 
ftitution 5 which Antichrift perceiving would conforme there- 
to, the better to promote his owne counfailes. Now the rea- 
fon why he would command the Jewes Sabbath to be ob(er- 
ved alfOj was i^.^^^* /><?/>///«?» JniaiK^are compellet, ntexteriorem 
ritH!nrevocet^& fibiJtidttortitnperfidiamCHhdut'*^ therefore r(?// 
vuh Sabhatum. He will have the lerves Sabbath ^c'ft alfo^ com-- 
feJUng the ^eo fie to ludaiz^e^ and refioring the outward ceremonies 
of the Law^ thatfo he may bring the lewes infftbjeBion unto hifn^ 
alfo» Then he makes mention of another relation •, Aliud^uo- 
Cftie ad meverlatHm eft 5 Another report was brought unto mee ; 
and what was that ? Vibisaferverfis hominibtis eg'e prjcdicatum, 
tit Domini CO die nullus debeat lavari : That fome ferverfe ferfons 
preach amongyou, that on the Lords day none ought to be wajhed» 
This is clearly another point, maintained by other persons, 
different from the former^ which yet this Prefacer confounds 
into one. And marke it vjt\\that none ought to be wafhedXzsdXU 
on the Lords da) 5 which this Author tranflates thuS; No norfo 
much as wafh upon the Sunday. What not fo much as wafli their 
hands or their face ? here indeed were ftrange fiiperftition. I 
willingly profeflc I was not a little moved at this his Tranfla- 
t ion, nothing anfwerablc to gregories refolution,which is thi?; 
If any deftre to benvafhedpro luxuria & provoluptate, that h^out 
ofaluXHriomdifioftttonandforplcafure-^ we doe not permit this 
to be done on any diy. But if the bodies nee ejfity require itt we doe 
not ferbid this on the Lords d^y. Now I doe not find that any 
man ufcth to wafh hands or face out of any luxurious difpofi^ 
tiouj neither doe I know in what fenfe the necelfity of tlic bo- 
dy can require it. For the neeeffity of the body in thisplacc^ 

icemes 



'>y Is jiill in force to bind Christians. z i 

ftems to me to be (poken in reference to the recovery of a mans 
health, requiring no time to be negleiied. Hereupon I am ve- 
rily perfwaded, that by Lavari in (jregory, i%to be underftood 
a mans going into the Bathjwhich may be done out of a luxu- 
rious drfpofition, and meereiy forpleaiiirc. Then againe, the 
nccelllty of thebody may require it^ and according tothe(c 
different cafes it is by Gregory both permitted on the Lords 
day, to wit, in cafe of neceffity^and denyed on any day^in cafe 
it be done only to fatisfie a mans lufts. Apd I find a great dif- 
ference rn the Latine phrafe^betwecnc Lavare to yvajlj, and L:.^ 
vAri'tohc wajhed^ and that out of Varro his eight booke of the 
Latine tongue. For the aftive is of u(e,when a part only is wa- 
fted, as it is rightly faid, I wafh my hands and my feet. But 
the pafiveisinufeonly when the whole body is walhed,asin 
the Bath- ^t^re & in 'BdneU non refle dicurjllaviy fed Uvor, 
wherefore in the Bathes it is not tvellUid^ I have wafjedy hnt I am 
wa/hed. And accordingly runnes that in 7«^«^^^^5 Sat,2. Nee 
pueri crednnt nifi qui nondnm <zre Uvantur, The Scholiaft inter- 
prets this of Infants, quia, pueri non dant Balneaticum ; for the 
quadrant which was the ufuall fee to bee paid of them that 
made nfe of the Bathes, was not exafted ot liich. Hence is that 
^\iT2i(t^ Mercede Uvari^ togoe into the "Baths paying a fee-^ and 
dumte quadrante lavatum^ in Horace^ to the fame pnrpofe. 



ThefecondSeSiion. 

But after in the darker times, as it is thought by fomc, prcfice* 
Peter de Bruisy the founder of the Petrobrufians ( he was 
burnt for herefie 1 1 26.) began to draw too deep on thefe lees 
of Judaifme, which here our Doftor intimates in the (eventh 
Seftion, where hejoynes the Petrobrufian withe he Ebionitc?, 
who indeed were Jewifti in this point. 

2. And pofTibly from the remainders of this do6lrine, Ful- 
CO a French Pr left, and a notable hypocrite, as our King iO- 
fW^compted him, lighted upon a new Sabbatarian (pecula- 
tion, which afterwards £///^f^;«/, one of his aflbciates, d'lC- 
pcrfed in England. I call it new, as well I may. For whereas 

E 3 Morei 



tl 



J he m<rtaliti€ of the fourth Cemmmdement 



Mofes gave commandcment to thejewes, that they fhould 
(anftific one diy only in the week, viz.. that feventh whercoa 
God refted : They taught the people that the Chriftian Sab- 
bath was to begin on Saturday at three of the clocke, and to 
continue till Sun-rifing upon the Mjnday morning: During 
which latitude of time, it was not lawfull to doe any kind of 
worke what ever j no not (b much as bake bread on Saturday 
for the Sundayes eating; towafhordry linncn for th^ mor- 
rowes weiring. Yea, they had miracles in ftore, pretended to 
to be wrought on fuch as had not yeelded to their doftrinc, 
thereby to countenance the (iiperftitious, and confound the 
weake. And which was more than this, for the authority of 
their device, they had to (hew a letter (ent from God himfelfc, 
and left prodigioufly over the Altar in Saint Simeons Church 
in Golgotha : wherin the Sabbatarian dream was impo(ed for- 
footh upon all the world, on painc of diverfe plagues, and ter- 
rible cominlnations, ifit were not punftaally obferved. The 
Anm 110 1. 1 letter is at large reported by Roger Boveden ; and out of him, 
as I fuppofe, h"^ Matthew Paris : who doe withall repeat the 
miracles, wherby this doftrinc was confirmed.I adde no more 
but this, that could I either belceve thofe miracles, which are 
there related : or faw I any now^ like thofe to countenance the 
reviving of this ftrange opinion ( for now it is received and 
publifhed) I might perhaps perfwade my felfc to entertain it. 
Exam* ^^ feemes this Author is not of their opinion, who thinke 

thofe times wherein Yeter de Brnts live J,about the yeare 1 1 a 6. 
to have been darker times than the dayes of Gr^gQrj -^ though 
fome paffe fiich cendire on thofe times, acconpting them times 
of darknefle, heeis more wife than to concurre in opinion 
with them 5 and it is a part of his wifedome (as it feemes) to 
affedl, that the world (hould take notice of fo much, namely; 
that he put* it upon fome only to cenlure thofe times, as times 
of darknefle N ow_ who are cholefbme? not Papifts I pre(iime, 
butProtfcftants rather 5 and what true Proteftant can he name 
that thinkes otherwise ; we have caufe to feare that too many 
for their advantage, can be content to veile themselves under 
the'vizard oFProteftants, when in heart they are Papifts . nei- 
ther is it polTible, ( I (hould thinke ) that any other but (iich, 
fiiould think* any better of thole timesg than as of times of 

^knefie. 



Is fiiU in force to hind ChriSiians. ai 

darkneffc. It is very likely, this Author Is not of^opinion,that 
the man of (inne is yet revealed, or any fuch time the Apoftle 
pxophecyetfi of 2 Th^fi, of giving men over to illufions to 
belcevelyes, for not receiving the love of the truth. I much 
doubt whether hcbeleeves th.tRome isthewhoreof Baby- 
lon, whereof Saint John fpeakerjb, Revel.iy, though he profel^ 
fcthofthat whore of Babylon, that it is that City, which in 
his dayes did rule over the Kings of the earth : yet in tbac 
which be accounts light, he can be content to concurre with 
dUvifty'm denying the morality of the fourth Commande- 
ment, as touching one day in (even to be fanftified unto the 
Lord. But whatfoever this Peter de "Brnis was, whom he pro- 
feffeth to have drawne too dcepe on the lees of Judaifine, hec 
avoucheth noteftimony hereof, but only D. Pridemxhis joy- 
ning the Petrobrufians with the Ebionites, SeEl.j, Now Hofp- • 
nian profeileth that which is direftly contrary, of the Petro- 
brufians ; as whom he joynes with the Anabaptifts, maintai- 
ning Fefios Jiies omnes ad ceremonias ludAorum^ertirtcre^f^ Prop- 
terea nullos ejfc debere apud (^hriftUnos\, quttm ceremonU veterii 
Teftamemi omnes C^rifii adventu fintimfleu^ & ideofubUt^e^- 
J^uornnt etiam fententU Anabaftifid hodie fuffragari videntur, 
Xhat all HoUdajes belong to th^ceremonies of the lewes^ and that 
therefore none Juch are to be ohferved by Chrifiians, feeing aU the 
ceremonies of the o/dTefiament arefu/fiUed^ and abrogated by the 
commingof ^hrifi* Andthe Anabaptifts now adayes Jeemetobe 
fif the fame opinion. In the third. Tome of the Councels (et 
forth by 'Bumns, and 2. part, there is an enumeration of his 
opinions in ^^t particulars, and that,a5 it feemes by the clofc, 
out of VetrHs Cltiniacenfs % not one of them is any thing a kin 
to tho(c Sabbatarian fancies, which this Prefacer infifts upon. 
Petrus Ciuniacenfts^ as it (ccmes, was the man that moft oppo* 
fed this Petrpts de Bruis^ Againft his errors he wrote a book 
in forme of an Epiftle on thefe points, i . Of the "Baptifme of 
children^ 2. Of the Authority cf the booke of the A Els of the Apo- 
files, ^.Ofthe'authorityoftheEpifl-lesofSaintTsLHL 4. Of the 
HHthority of the Church, 5, Of the amhcrity of the oldTefla* 
ment, 6, Againe^ of the baptifme of children, 7. Of Temples^ 
Chttrchs^ and Altars. 8. Of the veneration of the holy C^o^e. • 
p, Of thefacrifice of the Majffy and tfthe truth of Tranfubfian- 

E 4 tiAtion, 



24 7 he mora lit ie of the fourth CommAndemoit 

tiation, 10. Of prayers ferth^deceafed, n. OfpralfingGodhy 
Bjmnes andmuftcallinflrHments, Thus EelUrmins relates the 
heads of that difcourle of his ^ not any of which, for ought 
I perccive/avourcth of any fuch Sabbatarian fancie^as this Aik 
thor driveth it unto. At length I got into my hands BMothc" 
eaf/uniace»ljs, and therein the writing of />^rr;« C//^y?;4r<?;?/// 
againft the Fctrohrtifians, Lf pon all which, one Andreas ?aer- 
cetartHs Tufonenfis^ hath written ccrtaine notes, wherein upon 
thefe words in the Preface Contra harefes Petri de "Bruis^ hec 
writes thus \ Of this Peter of ^ruis who^ave name to phe Petro" 
brufian^heretlcjms, no mention is found^ neither in the hiftorians^ 
'^ho write thefiory ofthofe times^ nor with them^who then.or a lit* 
tie after^ contrivedthe Indices of h^refes and herefiarches. zAl- 
phonffis a Cafvro {as I thinki) )^^ f^^fi^fi^ who after this our Ah-^ 
• thor^ rememlred him^ liL^.'y , Baptifma, h^eref 5 , and writes that 
Jje was a French man of the province of Narbon, Although Ber- 
nard thefbnns of Guido writes that T^^f Galixtus the fecond^ in 
the ye are 112S. on the eight of the Ides ofjpfne held a Q^uncell at 
Toloufe with Cardinals, ArchbiJhops^Bijhops and Abbats of the 
-^Province of Cjothia^ gafconj^Spaine^and hither Br it any, In which 
Conncell, amongfi other things ordered there^ all thofc haretiques 
were damned and driven out of the Chnrch^ who counterfeiting ^ 
fhew ofriligion^didcondemne the Sacrament of the Lords body and 
bloody the Baptifme of children, and alt Scclefiafticall Orders^ and 
the bands of I aw full marriages, <iAll which her e fie s as invented by 
Peter Bruis, and propagated by Henry hisfuccefmr^ our Peter in 
this Treatife of his dvthpurfue^ So that this whole lioiy (ecmes 
very obfcure 5 and yet the two latter points mentioned by this 
Andreas^ I doe not find to be any of the opinions laid to the 
charge of Peter "Bruis by thofe that were contemporary with 
him. For Petrm Clnmacenfis reduceth all his hereiies (as hec 
calls them) but to thefe five heads. I. He denyesthdt children 
-before they come to the age of underfianding can be faved by the 
Sacrament of 'Baptifme^ and that another s faith can profit him^ 
who cannot ^ufe his owne *, becaufe by their opinion^ Mot another 
mans faith but his owne with ^aptifmefaveth him^ the Lord prc" 
feffing, that whofbever fhall beleeve^ and bee baptized^ h^ejhallbe 
f^ved J but whofoever will not beleeve floaUbe damned, 2. That 
there ought not to be any fabric}^ of Temples or Churches, that 

fuch 



" Is fill I inf&rce to bind Chrijiians. iy 

ftich AS arc-m^fie^ ok/^ht to be throwne dnvne-' that holy places for* 
prayers are not ncce\fit^y for Chrifiians, becaufe as well in aTw 
veryie ^ in the (^hrtr<:hyU well in the Market-placebos in theTem" 
pie ; befpre an Altar^ 'or before a ft able Goidoth heare being- called 
upon, and heareth ihom wha ate • worthy, 5. He cemr/tands holi 
croffes to be broj^i in peecss ahd burned, becaufe thereprefentation 
offuch an inflriiment^ -whereupon Q)rift wxs fodrre fully tortured^ 
inrid cruelly Jlaino, is not worthy of any teener at ion or' fuppHcatioK '; 
but in revenge of Qkrifts toy ments m Tdeath^to be difaraced with 
all m'Anner ofignoTmny^ and to be hew en inpeeces withfwordf, and 
burnt with fire. '^, He doth not only deny the truth of the Lords 
body and blood daUf^ and continually to be- offered in the Church by 
the Sacrament 5 bu;: determines it to be Altogether nothinrr^and that 
it ought not to be offered fmto Cyud, . <y. He mocks at thefacrificef^ 
prayerf,almes, and other goad workes, which the fait hfuH'thMai^f 
living performefor thcfaithfull that are departed^ andrnaintainef 
that they are nothing profitable to one that is dead. Now in all 
this I find nothing at all that favoureth of any Jev/ifh opinion 
concerning the oblervation of the Sabbath* And more than 
that ; when I confider the matter of thefe Articles for (he mo'fr 
pai t,and the coiir(c of thofe times to' make wor(e of their opi- 
nions (who fpake or wrote againft the (uperftitions of thofe 
times)then there was jurt caiifej begin to fufpeft that this Pe- 
ter oiBruis might be an honeft man, and more orthodox than 
they who procured his death. And is it nofe wonderous ftrange, 
that none of the Hiftorians of thofe times (hould make any 
mention of him ? And that may be the reafon, why we findc 
no mention at all made of him in the Bookc of A6ts and Mo- 
numents. And Philip Mornay in his myflrrium inicjmtatis^ Fdg.io^p^io^. 
makes an apologie for this Feter de Bruis^ as being a pious 
man , and thereupon hated ^ and finally martyred by the 
Papifts. 

2 . Of any Sabbatarian fpeculation (as this Frefacer calleth 
it ) that Fulcoihe French Prieft lighted on, this Author gives 
no evidence. For as for Roger Hoveden, 1 doc not finde, that 
he attributes any fiich unto him. He writes much in his com- 
mendatioHj as that The Lord magnified him in the fight ofKinas^ f 0/.448. ;^?^. z 
and gave him power to give fight to the blind, to cure the lame^ the 
hlind^ and others of their difeafes. That Harlots and Vfurers^ 

were 



Z6 The Moralitie of the fourth Commandement^ 

were by his f reaching takett ojffiom their /ewdcofirfes. That hee 
foretold the Kings of Frmce and En^landy that except they gave 
over their hoflilitj thefooner^ one of them fljould flfortly dye of art 
evill death. But of any Sabbatarian (pecwiation hee was addi- 
ftedimto I finde no mention. It is true. King /J/VW^ Tome- 
time called liim fimply Hy pocrite^not notable Hypocrite ^^^s xhh 
Author exprefTeth it j affe6ling rather to fpeafee with a full 
moiithj than according untoplaine truths Andisicmuch^ 
Kings take liberty to call men as they think goodj efpecially 
when they are provoked by iltm^es King Richard was by this 
Prieft, as appear^s by the ftory which is weJl worth the rela- 
ting, toobferve both the present wit of that King, and the li- 
berty of Prieft s with Princes in telling them their faults in 
thofedayesof yore. For on a day that Prieft Fulcoc^nnclb 
mne, Rich<ird^ and in very bold manner fpake to him thus : / 
(ell thee King as from Almighty Ged^that thou make jpeed to be- 
fhow in marriage thofe three wretched daughters^ that thou haft^ 
leftfome worfe thing befall thee. Thou Hypocrite^ cjmth the Kin^^ 
thefs^ lyeft againft thine vypne hcad^ for I have no daughter at all. 
Truly I doc not lye y quoth the Friefi^foras IfaiJ, thouhafl three 
wicked daughters^ one of them is Pride, another Covetoufneffe^ the 
third Luxury , When the King heardthis,'he called his Earles 
and Barons that were about him, and faid, Heare the udmoni^ 
tion of this hypocrite^who faith 1 have three wicked daughter s^and 
eoTnmands me to marry them. Therefore I beftow my Frideupon 
'the proud Templers ; my Covetaufnejfe upon the Afonkes of the 
Cifiercian Order ; and my Luxury upon the Prelates of the Ghur» 
ches. W ho though they profcfled fingle life, yet as Mr. Mou- 
lin obferves in a like cafe of popifli Priefts, did not profefle 
continencie, they might be luxurious enough, and that not 
only in wayes naturall,but in wayes unnaturall alfb-This was a 
biting anfvver of the King, which the Hiftorian no way liked, 
and therefore he cryes out in a poeticall ftraine, O nimis indigo 
mtr/imiferis inferre cachinnum. But throughout no mention 
at all of any Sabbatarian fpeculation that Fulcow^s poflefTed 
with. Indeed oi EuHachius^ who was one of bis followers, 
we reade afterwards,/?]. 457*/?. 2. what wonderous workes 
were wrought by him, and what were the efFe^^s of his prea- 
ching among them, nafnely, that In London ::nd dinars other 

places 



Is jii/l in force to bind Chriflians. 27 

places in En^and^ they vflouldm moreprsfum^ to m^^ks ^^<? Lords 
dayes their mirk$t d,ijes. And that in every (^hurch there Jhotild 
be a lampe^ orfoma light httrning continttafly before the Lords bo^ 
dy i a>idthat Citizens and others wonldhave an Alm?s vejfe/lup' 
on their table^ to lay afidf therein Tome pro vi/ion for the poore^ And 
that hereupon the Djvill raifed up againft him fome Minifters 
of iniquity, who /aid ftnto him, It is not lavp full for thee to put thy 
fithe into anothers httrvcfi ; to whom heanfwered, Th? hcfrvefl is 
great^ btit the Ubottrers are few. Therefore the for ef aid Abb At 
being thus rebuk^ by the min'tft-ers of Satan^ hee would no longer 
trotibh the Prelatj fff England with his preaching, bat returned 
unto his o:vne h^mein Normandy from whencshee cam\ Seven 
leaves after this, we find in the fame Author, to wit, foL ^66. 
p, 2» That this Ahbat of Flay returned into England^ and prea- 
ching the fVordofGo {from City to Q^tie, forbade all to make the 
Lords day es their market day es, Forhefaid that this (^ommande^ 
mant for obfer vation of the Lords d^y came from heaven. So that 
this fpeculation of his wasdominicall rather than iabbatari- 
*n. And the mandate concerning this^ is there (et downe at 
large, pretended to have come from Heaven to Jeriifalem^ and 
to hive been found on the Altar of SainttS'/>^?o>7in Qolgotha^ 
which whether it were feigned by him, or by others, and re- 
ceived by him on the faith of others, the Author fpecifies not; 
But at the en^ thereof he fhewcs how that this Predicant com* 
mingto York,was there honourably entertained by the Arch- 
biOiop, and Clergie, and whole people of that Cicie ; and al- 
beit theft things, you will fay^were afted in times of darknefTe^ 
yet this Prefacer fcemcs to be of another opinion, though lit- 
tle plea(ed wich Enflachim his Sabbatarian fpeculation. Here 
alone is mention made of the bounds hefet to theob(ervation 
ofthe Lords day, namely, that it was to continue from Satur- 
day three ofthe clock in the afrcrnoonc, untill the Sun-rifing 
on Munday, in which time he would have them doe nothing 
but that which was good, and if they did, to amend their er- 
rors by repentance. A very reafonable motion in my judge- 
ment ^ and if he had extended it to all the dayes ofthe weeke, 
yea, and houres too, I fee no caufe why for this hee fhould be 
cendjred either as an hypocrite, or hereciqne. But as for the 
ftriftneffe of obfervation here mentioned, as namely, That 

' iur'int 



1 8 J he Mojalitie^ofthe fourth Co?^}ri^ndement, 

d^< riy^ t hcfore^mdyti^y^.^ k ^4<- mt laT^pffdll to dae Any kind of wcrk^ 
y^hatevcr^m fsotfomuclp its to h^kc brefdfor the Smdajes eatings 
to ■wupjor dry linnenfor the morrowes wearing, I finde no fuch 
thing prescribed by Sptfiachim^ in the reladon made by Roger 
Uovidett ; and it Parifieyifu hath any fuch, furely hee tooke it 
i)oiciK<>i Roger Hove df^i 'y fipnijwhomyft this Prefacer af* 
firmes he tooke that wHjclrhe writes hereof. Nay it is dired- 
ly contradid:ory to the Tenet oiEuftachius^ as who determi- 
neththe obfervation of the Lords day to begin at three of the 
deck in the afternooneof the Eve preceding, in which time 
is found fpace both to bake bread for the Sunday eseating, and 
to walhor dry Unnen for the morrowes wearing, if the wea- 
ther hinder not. And as for the extenlion of the dominicall 
obfervation thus farre, in refpe(^ of the bounds thereof; I find 
no other do£Vrine preached by Euftachipis, than by the Lawcs 
pf the Kings who governed this Land, was ordained long be- 
fore,ev£n before the conqueft.For not only King Ina cOmmarv 
A6fi (^ MofU ded, That^^o mdn lay or fpirituall, free or bond^ jhould labour on 
fol.ii/^col.i.(^ the Sunday : and Sdward the elder with C/j/thrum the Dane^. 
foi 7 1 J. col. I. pade a law againfi all labour ^buying a'/idfeH'wg upon the Sabbaths 
'^ *• Itern^fur no execution to be done on the Sunday : but amongfl, 

ping Edgars lawes, one was. That the Sunday jhould be kep ho-^ 
ly from- Saturday at ncone, till Jliunday in the morning. Kin^ Qa- 
Kutm alfo commanded ceUbration of the Sab bath fiom Saturday 
at ncenc^till Munday morning, for bidding markets^ hunt ingSy la- 
bour s^ and (^ouri 'keepings during the faidjj^ace. And it ieemcs 
to be the generall pradliie of Chriftendomc to allow (or com- 
mand rather ) a preparation for the (anftifying of the Lords 
day ; as appeares by the obfervation of Evening prayers^ the 
day before,warning whercunto is ufiially given at three of the 
clocke, by the ringing of a bell, or as in fomc places efpecial- 
Jy in the winter feafon, an houre (ooner, and fchollars accor- 
dingly give up fchoole , and prefent themfelves at Evening 
prayer. And we commonly account Saturday to be halfe ho- 
\ liday, and warning thereof is ufualty given at noone by chi- 

ming the bells. And whereas we reade Sxod, 31. 15. Six daycs 
fialt thou doe thywork^, and the fj£venth day V^^Z^ f^S^ 
Schindler renders it Sabbathum Snbbathuli^ and interprets it ' 
thus ; Sahbathkm is from evening to evening^Sabbathulum is that 

whklf 



Is fit// in force to hind Chrifiians. 29 

yfhich of tht prdfane daj u added a4 a little Sahhath* And as for 
the ftrift abftinence from drelfing of meats on Saturday, which 
this Author imputes to Enflachr^^ as his dodrliic,biit without 
all ground that I know : We are fo farre from any liich Sabba- 
tarian fpeculation, that none of us (in my knowledge) doe 
think It unlawful to drcfle meats on the Lords day. And wher- 
as the Prefacer addes that they had miracles in ftorepretendedto 
he wrot4ght on fucha^sh^d not yeuldcd to their do^ri'/tCy thereby to 
conntenancc the fupdrflitiom and confound the weaks. What one 
of an hundred in reading this would notimagifie^ that Enfia" 
chiM wroughc thefe miracles for the countenancing of his for- 
mer ilriftneflfe ; whereas yet on the contrary, neither doth it 
appeare,that he taught or obtruded upon them any fuch (iri^- 
nelTe, preaching oncly againft marketting on the Lords day. 
Neithe ■ were thole ftrange accidents which here are called mi- 
racles, any miracles wrought by him: But the Monke, Ro^er 
oi: Hoveden writes. That the L'jrd leftu C^rifiy yvhom wee mpifi 
obey rAther than men ; rvho by his Nativity^ RefarreElion^and Ad- 
vent , and fending the Holy <^hofl itpon his ^ifcipleSy did ad" 
vancethis day, which we cah the Lords day.anddcdtcAted (as) mofi 
celebrioHi 5 (hewed miracles of his power ^upon fometranfgreffors of 
the Lords dxy in this manner. On a certaine Saturday after three 
ofclocke, a certaine Carpenter of B ever lac ^Oi he was making a 
wooddenpeg, contrary to the wholefome admonitions of his wife, fell 
to the ground, tal^n with a paljie. The like (lory followcth of 
a woman; which this Author^according to the Monks phrafe, 
is content to call Miracles.Now when we heare of as ftrange a 
thing as this to have fallen out not long fince in Bedford/hire ; 
as namely,a match at Foot-baIl,being appointed on the Lords 
day in the afternoone ; while two were in tlieBelfrey, and one 
of them tolling a bell to call the company together, there was 
heard a clap oi thunder and lightning^ (ecnc by (bme fitting in 
the Church-porch, as itcamethorow adarkelane towards 
the Church, andfldflit in their faces who (ate in the Church- 
porch, and feared them; thence it went into the Church, and 
turning into the Belfery, tript up his heeles who was tolh'ng 
the bell, and ftmck him llarke dead ; and the other with him 
blafted in fuch manner,*that (hortly after he dyed ; we doe not 
call this a miraclc,t hough we count i t a remarkable judgement 

of 



JO The Mora/itie of the fourth Commandement^ 

of Godj> and fuch as jdcfoves to be confideredj and fcrioufly 
laid unto heart by all, to admonifh them to take heed, that 
they be not found in like manner profaners of the Lords day. 
In like fort when upon frefh relation we heare of the like (port 
at Foot-ball on the Lords day, at a place called Tidworth, af- 
ter Evening pray er in the Church-yard, and that therein one 
had his legge broken, which thereupon gangrened , Co that 
forthwith he died thereof 5 we doc not call this a miraclcj only 
it calls to onr mind that of the Prophet, The Lord h^thfe done 
his marvellous works ^ that they ought to be had in remembrance. 
And we find that fuch like judgements have been obferved by 
Chriftian Emperours , thereupon moved more (Iridly to give 
in charge the ob(ervation of the Lords day, as Ludovicm Pius 
by name,as xhysfDiJUcintHs cjuofdam in hoc die opera ruraliaex- 
ercetes fulmine interemptos^ qnofdam artuum comraUione mult a- 
toSyquofdam vijibili igne ab/umptos.,fubito in cinere refolHtos^pa" 
naiiter occubuijfe^ Vroinde neceffe efi^ utprimum Sacerdotesy Re- 
geSy ^ Principes^ cunEiique fideles huic diei debitam obfervatio- 
nem atejue reverentidim devotijfime exhibcam ; We have kl^owne 
fame bufiedin workes of husbandry on this day^ to ha7)e beenejlaine 
with Ughtningyfome punijhed with the contraction of their limbes^ 
fome with vifbkfireccnfumedy on a fudden turned into ajhes^ and 
fo to have feripjed^ as by way ofpunijhment, Wherefore it is a ne* 
cejfary duty that in t^e firfi place Priefis^hen Kings ^ Trinces, and 
ullfaithfullperfons^ mofi devoutly exhibit e due obfervation and re^ 
verencc unto this day. The Other miracles mentioned by the 
Monke are of another nature ; as of a cake bakt on the hearth 
on Saturday after three a clockc in the afternoone , and how 
that part of it re(ervcd to the morning, and being then broken^ 
blood came out of it^ and another of the like nature ; and two 
more. I fay, thefcare ol Roger Hovedens relation, not of Eu-' 
flachius his preaching ; whom the Monke relates to have been 
in great eftecme ot the Clergie in thofe dayes, and to have pre- 
vailed much with many of the people, though for the generall 
he could not bring them off from their marketing on the Lords 
day. Yet what arethcfe to be talkt of in comparifon to tho(e 
which are comprifed in two bookes of miracles, written by 
Cltmiacenjis ? and albeit thofe times may be accoufUed times of 
darknefle, in comparifon of ages fore-going, yet this Prefacer 

is 



Is jit /I in force to bind Chriflians. 31 

is ready tp mike anfwcr, that thacisbuttheopinior>of fome. 
But whereas hee fakh, That this ftraytge ofmion is now revived 
an^puhliJJjed 5 firft I deiire to know his meaning. For as for a 
preparation to the Sabbath, and that to begin from ab<;ut 
three a clock in the aftcrnoone, the whole Kingdome obfcrves 
it; as for the i\n^ ob(ervation thcreofjhcrc mentioned, I have 
(hewed that Suftachins fpeakes of no fiich thing. If hee did, 
what is that to thoife who fufcr for landing for the ftrift ob- 
servation of the Sabbath, againft thole who would have the 
Lords day, at leaft in part to be a day of fports and paftimcs*^ 
Can he (hew this to be their opinion > If he can, why doth he 
not > And if from three a clock on Saturday in the afternoone, 
people doe prepare for the Lords day, and abftaine from (iich 
workeSjdifpatching both their baking bread, and other works 
in the morning, what danger or detriment is hereby likely to 
ari(e either to our faith of manners >. What danger either to 
Prince, Church, or State ? 



The third SeSiian. 

But to proceed. Immediately upon the Reformation of Pjrcface* 
Religion in tlic(e Wefterne parts, the Controvcrfie brake 
out a frefh ^ though in another manner than before it did; For 
there were fome, of vjhomC^lvh fpeakes, who would have inpitjib,!. f((f' 
had all day es alike, all equally to be regarded 5 (he means the u* ^ 
Anabaptifts, as I take it) and reckoned that the Lords day, as 
the Church contmued it, was a Jewifh ceremony. Affirming 
it to crofle the doftrine of Saint P^ui, who in the text before 
remembred, and in the fourteenth to the Rojnans did feeme to 
them to cry downe all (uch difference of dayes and times as 
the Church retained. To meet which vainc and peccant hu- 
mour, C^vU was ftiine to bend his forces, declaring how th€ 
Church might lawfully retaine (et times for Gods ferviccj 
without infringing any of Saint Pauls commandements. 

But on the other fide, as commonly the excelTe is more ex- 
orbitant than the defeft ; there wanted not fome others, who 
thought they could not honour the Lords day ^ufficiently,un-- 
lef^e they did affix as great a fanftitie unt9 it, as the Jewes did 

unto . 



J 2 IheMoralitieof the fourth Commimdement!^ 

unto their Sabbath. So that the change feemed tobe onely of 
the day ; the (iipcrftition ftiil remaining no lefle JcwJ(h than 
before it was. Thefe taught,as now Ibine doe, mcrahm ejfe uni" 
lhid,[c£i,i^. us diei ohfsrvmonem in hebdomada, the keeping holy to the 
Lord one day in ifevcn^ to bee the morallpart of the fourth 
Commandement : which dodlrinc what elfe is it (fo he pro- 
ceeds, as here the Doftor Jo repeats it in his third ic£tion)then 
in contempt of the Jews to change the day 5 and to affix a grea* 
tcr fanftity to the day, than thole cverdid. As for hiinfeifejfo 
farre was he from favouring any fuch wayward fancic, that as 
Jehrj Bar kl^j msikes report, he had a confultationoncej^tf tr/iK/-^ 
ferenda folenrntate D^mwica m feridm quint am ^ to alter the 
Lords day from Sunday to Thurfday. How true this is^I can- 
not fay. But (lire it is that Calvin tooke the Lords day to be 
tin ecclefiarticall and humane conftitution only, ^uem vcteres 
in locum Sabhati jubrr.guirHnt^ appointed by our Anceftors to 
fiipply the place of the Jewifti Sabbath, and ( as our Doftor 
tells us from him in his levcnth fe6tion ) as alterable by the 
Church at this prcfent time^ as firll it was,when from Saturday 
they tranflated it unto the Sunday. So that wc fee, that Qalvin 
here refoWes upon three Conclufions. Fn ft, that the keeping 
holy one day in feven, is not the morall part of the fourth 
Commandement. Secondly^ that the day was changed from 
the laft day of the wecke unto the firft by this authority of the 
Church, and not by any divine Ordinance : And thirdly.that 
the day is yet alterable by the Church, as at firft it was. 
Exam* '^^^^ ^^ length this Prefacer obferves, that look upon what 

Scripture pafTages (bme did contend the Jewifh Sabbath to be 
ceremoniall, and accordingly to be abrogated by the Death 
and Refurreftion of Chrift : U pon the very fame 8;rounds o- 
thers contended againfl: the obfervation of all Holy dayes, 
evenof theLordsday alfojasifihatwerejewifh. Thisisthc 
courfe of the Anabaptifts^unto whom TVulUus addes theSoci- 
nians; and Hofpinian the Petrobrufians. By whataiithoritie 
the Lords day was introduced, O/i//;^ difputes not. He faith, 
hiflit.lih.z.c.^. Dominiciim diem vet ere s in locum S abb ati fubftituerunt -^ Ihe 
fi^.-^4' ^indents brot^ght the Lords daj ivito the flace of the Sabbath^ an^ 

Lahm* in i. AX ^^^^ ^y ^^^^ ^y Afoflkprefcrtbc'dte the Corinthians ^ivherein they 
Jhofild lay apart Jomethingfor the relieving of the Saints Ht lerH- 

fahm 



Is flill in force to hind Chilians] 2j 

fiilem\ r^As the day qno facros conventpu agebant , yohereonthty 

kept their holj meetings. And thac which moved the Apoftles uh,x,t,%,G^^ 

to change the Sabbath to the Lords day, he fliewcs both in 54. 

his inftitutions thus ; for feeing in the Lords Refurre5lion is 

(found) the end, and fulfilling of the true reft^ which the eldSah* 

hathfljadowed-Jhy that very dayyvhichjet an end to thofejhadowes, 

(^hriftians are adntonijhednot tof}ickjo the Jhadowit^g ceremony ,• 

and upon the Epjftle to the Corinthians in thefe words, '''^•^•^'^''•f''' 

EleHm autempotij/imptmi^ies Dominicus^ cjuod RefurreElio do^ ^ * 

mini finem legis ttmbris attulit ; The Lords *J)ay was chief eh 

chofenjuecaufe the Lords Refurreilion didfet an end to the Jha- 

dowesoftheLaw, And in the words immediately preceding 

he expreflcly profefleth that this change was made by the 

Apoftles,though not fo (bone in his opinion , as C^ryfofiome 

thought 5 who interprets that, the firft day of the wecke , of 

the Lords Day. And Cjr/// long a^oe upon confideration of 

our Saviours apparitions on thatday, and then againe the 

eighth day after, makes bold to conclude 5 that Jure igitur cyrilUnhinJi. 

fanEla congregationes die o^avo in Sccleftis fiunt. By iright it. 

therefore holy ajfemi^lies on the eig-hth day are made in the 

Churches* _ 

2 Ob(ervcbytheway this authors (pirit, heaccomptsic 
more exorbitant to thinke, that the obfervation of the Lords 
Dayisprefcribedunto us by Divine authority , or the reli- 
gious obfervation of one day in (even , then to maintaine that 
none at all is to be fet apart to religious worfhipby Divine 
authority^ And to this purpofe he premifcth a generall rule, 
that commonly the excejje is more exorbitant then the dcfeH: ^ 
yet I never heard, that prodigality was ccnfured as worfe then 
covetoufncfTe^inoppolition to liberality 5 or rafhnefle, ac- 
comptcd worfe then cowardlineflcjin oppofition to forti- 
tude : or (uperftition worfe then prophanencifc, in oppofition 
to true Religion* As for the JanBity of the day in Cahins 
phrafe, which this Author calls SanQity affixed to the day ; 
(hall I (ay thisPrefacer underftands it not ? it is incredible- 
more likely he is to pervert' C^/x'/W plaine meaning ;not out 
of cxcefTe in the way of fuperftition , but out of a lefle ex- 
orbitant defe6l. For the fanHity of the day , in C^lvins lan- 
guage iSjW hen RcUgione quadam feriando^ myfleria dim ccm^ 

F wiendatA 



34 ^^^ MaTAlitie of the joutth CommAniemnt^ 

€ ommendat a r cooler e fe fomnUbant^ by refting in a religious man- 
ner they thought as it were dreaming , that they obferved certaine 
myfteries of old recommended unto them. As appeares in his 
iiSi,'^^. Of the 8. Chap, of his (ccond booke of inftitutions ; 
and fuch indeed was the fanftity of the day in the Jewifh 
obfervation thereof. This religion , this holinefle Calvin 
will have to be at an end ; and that the ApoftleC?^/. i. and 
^^/fiijf,2.di{]:uted againft tjiemwho would have that holineffe, 
that religion to continue itill : not againft them , who will 
havp one day in the wceke (et apart , thereon to reft from 
tnanuall workes , as they are avocations from holyfinJies and 
meditations. And in the former ca(e , he doth not fay^as this 
author in a mincing manner feyneshim to fay ^ towit,that 
So ths change fesmed to be only of the day^ but in plainc termeSj 
that this fvere no other then to change the day , and that in con" 
tumely of the lewes '^fiquidcm manet nobis etiamnum far myfierii 
in (Uebui fignifcatio , ejua, apud ludaos loeum habebat , if fo be 
there yet remaines y9tth us a myflerious fignification equally i» 
the dates ^ fuch.as had place among fi the lewes. Now this cau- 
tion nothing cbnccrnes any of our proteftant Divines , who 
mainteine the obfervation of one day in feven as neceflaryj in 
refting from manuall workes , onely as they are impediments 
to the fervice of God. Nay that one day in (even was obfer- 
ved by the Jewes for any myfterious fignification conteyned 
therein, or by the Patriarchs either,or by <iAdam himfelfe, in 
whofe dayes even from the firft^thefeventh day was fanftifi- 
ed, that '\%^{tx. apart for the fervice of God , in the opinion of 
This is to bee Cahin^ to this day , T never heard or read. This latter claufe 
underftood o'i 'm ["alvin ^ which containes the condition , whereupon this' 
one day in fe- c^enfure of hispaflcth upon thofe that fo ftand for the obfer- 
r" ^^Qj^Q^^fr vation of one day in feven j this Prefacer flily concealeth ;; 
eJ. For as for though CalvinscznUivche notpaffed abfolutely, but merely 
the refl of the upon this Condition. Thus indeed to ftand for the necefTary 
feventh pre- obfervation of one day in feven, namely, as conteyning fbme 
cifely ^'^^^^^ myfterious fignification, 'wercto exceede the lewes in agrojfe 
l^vlbecne ^^^ ^^'''^^^^^ fi*P^Kft^^^^^ of a Sabbati/me, As touching the ob- 
myfleiious. ftrvation of fome time fet a part for Gods holy worlhip, and 
Se^* 32» fervice, C/i/t^i« profefTeth that the fame necejfny Uethuponus 
ChrifHans ^^for reliefe whereof the L(frd appointed the Sabbaths 

to 



is pill in force to hind Chrijlians. 3 5 

to the lewes y and that it f leafed onr mofi frovident and tender 
Father to provide for our necefftt^^no lejje then for the neceffny of 
the leives^ 

Now it is apparent that God commanded th« Jcwes 
to fct one day in fevcn apart for the fcrvice of God , and 
doth it not manifcftly follow hcrehcnce,that the Lord would 
have us al(b fee apart one day of the weeke for his (ervice ? 
And C/i/t/w concludes that Sedlion thus , jvhy then doe voe not 
obey that reafo'n ^ whlchwe fee to be impofed upon us by the will 
of god' ? And therefore WalUus faith that Calvin delivered 
not thefe words , whereupon this Prefacer grateth fo much, 
^againfl his own Colleagues or f cUowes in the reformation jWith 
,, whom he never contended in this argument, but again ft ccr- 
3, taine Papifts& fchoolemen,who thoughtjthey had provided 
,5 fufficiently for themfelves/or Ghriftian liberty, and for the 
5, edification of theChurch ; by teaching that the taxation of 
,5 the feventh day as ceremoniall was aboliQied,& yet that one 
33 day in feven, and by natiiethe Lords Day, was to be obfer- 
5/ved , after fuch a manner, and tofuch an end^ as thejewcs 
3, obferved their Sabbath : by which Doctrine , way was o- 
^jpcnedto fuperftition in this dayes obfcrvation. His words 
J3 are plaincly directed againft fiich when^he (i{ih;Thtis vanijh 
5, the tojes of falfe Trophets ^ who popped the people informer 
„ times with a lewifh opinion.hnd againe , ^nt that is no other 
thing then in contempt of the Jewes to change the day , andin 
mindto retaine the fame fan^ity of the day : if fo be there re^ 
maines unto us, (^ to wit by their opinion) an equallmyfierious 
fi^nifcation of dayes , to that which had place among the fewes. 
Now faith WalUus, This agrees not to be fpoken of any of tht 
reformed <y but of Sophifiers and Tapijls , who urge new my • 
fitries^ ayidnew fignif cations ^ and holinejfes in their holy daies^ 
as it is well known, Bellarmine lib. 3, cap, 1 0. of the veneration 
of Saints writes again fi our Divines , that the feafts of^hrifii^ 
ans are kept i net only in refpeSl of order and policy , but alfoby 
reafon of a my fiery • and that holy day sore truly more holy and 
fiicred then other dayes ^ and a cer taine part of Divine wor/hip^ 
This Pi efaccr is content to make ufe oi lohn "BarcUyes report 
concerning Qalvin , namely that he had a conftdtation once 
de tf anfferendafolennitate dominica inferiam qu'intam 5 of troH" 

F 2 fating 



3^ The mralitie of the fourth Commandement 

plating the domlnlcall Colemmty unte th Thnrfd^y, Had it beene 
unto Friday 3 which is the Tmks^ fcftivallj then it would 
have wondroufly well ferved Rayndds his turnc in hisCalvino- 
turcijmm. For it concerned that author to inquire diligent- 
ly of all Cdvins courfes , that ftood any way in conformity 
with the courfes of the Turhes : neither doe I thin kc there 
could be deviled any more remarkable then this. How true 
this is this ¥te^2iccr cannot fay , but whether he doth not licke 
his lips at it I know not. But it is apparent , he would have 
the Church endued with fuch authority , as to change the 
Iblemnity of the Lords Day, to any day inthewceke, and 
conlequcntly even to Friday ; and Idoenot doubt but pre- 
tence of reafbn might be deviled for it by politique heads, 
asnamcIy^toholdtheTT/ri^j in better correfpondency unto 
Chriftianity. Now if C/e/i//^ had at any time aeon (ultation 
hereabouts ( which cannot be underftood of (^alvins fingle 
and proper conftiltation with himfelfe 5 for then how could 
the relator be privy to it without rcvslation 5 and we com- 
monly iay^ that three may keepc counfailewhcntwobea- 
way ) (urely there were many that could give teftimony 
hereof, towitasmaay^ aswhofc heads he ufed in this con- 
(ultation. And who would not expeft^ that fome one of 
thefeatlcaft, ftiould be produced to teftifie fo much either by 
word or writing ? As for ^^^t/^j he bath his name ah urfa 
ungula^from the cUwofa'BeAre 5 give we him leave to bee a 
biter, a tearcr. His father was a man of fome note and lear- 
ning , and one that had the opinion to defeive well of Kings 
by his booke Contra monarch machos ; and thereby he endea- 
red himfelfe to King lames , being alio a Scotchman. But 
King lames might thinke better of him then there was caulcg 
all things confidcred" For he maintaines, that in two cai^s 
Kings may ceafe to be Kings , and to this acknowledgement 
he finds himfelfe maftercdinpart by a rule of the civill Lawj 
^ and he was a Civilian) which is this^Servus habitus pro 
dereliUo may choofe anew Father, At the firft reading I won- 
dered at the Doftrine it felfe , being of an harfh accent , and 
dangerous confequence ; and much more in confideration 
of the rcafon given 5 which by interpretation and accommo- 
dation may draw a very loog tayle after it. And it may feeme 

ftrangCj 



Is jit I I in force to bind Chriflians^ 57 

ftrange , that none have talcen any paynes either to refute it> , 
orclecreit, I meane in publique. Yet I fpeikc itoncly in 
reference to the compaOc of mine ownc reading. In private 
It may befomc have dealt upon it, and my (elfc in particular, 
when I de«lt in my Sermons upon the thirteenth to the i?<5- 
m.ins. I have been often urged to fet forth thofc Meditations 
ofmine and to make them publike ; but I have alvvayesrc- 
lifted the motion, they being but homely SerironSj accom- 
modated to a Countrey auditory , neither doe I fin le my 
lelfcthat way fitted tor a better audience ; I can take fbme 
paynes in writing controverfies , but I cannot take paynes in 
making a Sermon,and when I have taken moft 5 I findelhave 
leiTc edified my people, though perhaps better pleafed my 
felfe. Yet having not long fince undcrflood of a Court di- 
flinftion of Puritans 5 namely that (bnie of them are good 
men 5 onely they cannot conformc to the ceremonies of the 
Church ; but other there are , who though they doc con- 
forme, yet are antimonarchicall Puritans: This confidera- 
tion hath taken a decpe impreflion in me , and brought mc to 
debate with my (elfe , whether it were not fit to publifh thofe 
poore Meditations of mine , if for nothing elfe , yet to vin- 
dicate our reputation, who at the pleafures oftoo many arc 
opprefled in the World 5 and to reprefent to publique view. 
Our QoHYitrejf.ith conctrn.ng Mon^chies, For if we be repu- 
ted antimonarchicall , no mervaile if (bme courfe be taken 
fooner or later to roote us out. And this I might make a 
Prodromus toagreaterworke,inanfwerto a booke entitled 
Dens rsr Rcx^ a peftilent piece of worRc, and as it is thought 
written by one barefoote aJefu!te,conteyning a refutation of a 
Cf rtaine book of one of our divines infcribed god and the King 
written by Dod\or Mockefi^ a booke fo well pleafing to King 
James ^ that as we have heard , his Ma jefty thought fit that 
children fhould be catechized in it. This being afterwards 
tranflated into Latine by Doctor Harris, now Warden of the 
Colledge by Winchefter , hath beene now many yearesa- 
goe, andvered by a Papift who conceales his name, and that 
in a very unhappy manner. And a wonder of wonders it may 
(ecme, that fo vile a piece hath pafTedfoIongunanfwered ; 
efpecially coniidering that heretofore great Bifhops chaplcns 

F ^ were 



j8 The ^oralitie efthe fourth Commmdement^ 

Chriftiaia aflerr^blies on the Lords Day are o^ Apojlvlicall 
afhtDivins traditwri* And obferve I pray how Bifhop <*yir.» 
.^rir>r^j pleadcs for Epiicopall authority , as by Divine right, 
in his anfwer to the fir(t Epiftle o^ Peter Moutin, <*An€fl 
iipofloHcHmfaBtimallquody ]uremnapDftdllco ? ApoftulicoaH" 
tern 5 id ejl ^ ut e^o inter pretor^ Div't/io* Nee enim aliijuid ah 
apsftolfsf^EhMm^ non dlH: ante hoe iis ffiritn SanEio & Dlvino, 
Is there anyfaEl of the Apoflks , by right not apoflolicall ? T^m 
by apoftolicall^ that is ( as I interpret it ) by Divi/ie.Far neither 
was there any thing done Sy the ii^pofiles , which the holy and 
divine Spirit did not dlElate unto them. Shall this be of force 
fortheinftitutionofBiOiops, and fhall it not be of force for 
the inllitution of the Lords Day , as by Divine right^But put 
the ca(e it were fo in every particular of Calvin^ asthisPre- 
facer avoucheth 5 how comes it about that our adver(aries 
pradlifctochoakeuswith theaathority of^^/z'/Vi f (hall we 
be urged to yield to the authority oiCdvin;^\\o arc rcproch- 
ed ufiially as C^lvinifts and fb nicknamed ? In my time of 
being in the Univerfity , we heard by credible relation, how 
in one of the Colleges , qaeftions wereict up to be diiputed 
^ontra loannem Calvinptm ; and t4iat difputations of that na- 
ture were fometimes concluded in this manner, Rdinquamtis 
Calvinumin hifce facibm ; and we commonly fay, there is 
no fmoake without fome fire. No longer agoe then at the aft 
in Oxford^ lalt fave one, /^-^v«? 1^34, I htdLtdCahinifisv^ck' 
onedupamongftPapifts^Pclagians, Arminian?, Puritans, as 
fedaries at lealt,if not as Hcretiques^ by him that preached 
the aft Sermon on the Lords Day in the aftcrnoone ; and is 
it fit, that we (bould be pregravatcd by the opinion oiC^lvin^ 
a man whofe memory fecmes to be hated by men of this Pre- 
facers (pirit/o as few men more > 



The fourth SeUion. 

N. Either was hee the onely one , that hath (b determined. 
For, for the firft^thattokcepeholy one day of (even, 
is not th&morallpart ofthe fourth Commandement, our 

Doftor 



is fit// in force ia bindChriflians. j9 

Doftor hath delivered in thet bird fcftioa , that notTofiatfts 
onely, but even «>^^/^jW/ , and with him all the khoole- 
menhave decreed upon it. Nor was there any that oppofed 
it in the fchooles of Rome, that I have met with , till Cata- 
r^«;^ tookeup Arracsagainft Tofiatus : affirming, but with 
iliruccefle, that theCommandemcnt of the Sabbath wa3 im- 
posed on ^dam in the firft cradle of the World , there 
where the Lord is layd to blefle the feventh Day , and to 
ran(flifieit. 

2 AsfortheProteftant fchooles jbefides what is affirmed 2* 

by Calvin^ and fecondcd by the Djftor in this following 
difcourfe , this fccmcs to be the judgement of the Divines in 
the low Countries. Francifcpu Gomarus , one knowne fuffi- 
ciently for his undertakings againft Arminians publilhed, f\n. 
1628. a little treatise about the originall of the Sabbath, and 
therein principally canvafed thefc two queftions, Firft whe- 
ther the Sabbath were ordained by God immediately upon 
the Creation of the World > Then whether all Chriftiansare 
obliged by the fourth Commandement , alwayes to (et a pare 
one day in (even to Gods holy worfhip^ both which he deter- 
mines negatively r 

And E>o6tor Rivet one of thefourcprofeffors in Leytien, 5, 
although he differs in the firft, yet in the fecond, which doth 
moft concerne us Chriftians , they agree togttlicr : affirming 
alfo joyntly that the a^ppointing of the Lords Day for Gods 
publiquc (ervice , was neither done by God himfelfc,nor 
by his Apoftles, but by the authority of the Church > For fe- 
conds, GomArnshxln^^mVatahlHs^^n^^ fVolfgangus LMufcu*' 
//<J ; and BSvet voncheth the authority of^our Dodor iierc. 
For fo Gomarm^ in the aflcrtion and dcfenfeof the firft opi- 
nion againft this Rivet, De qu'ihm etiam cL& doElijf, Do£Vor 
Prideaux in oratione de Sabbxto confertfonem extare , eodem jff* 
dicio(hy Rivets information) libenfer intelleximus. 

I will adde one thing onely, which is briefely this.The 4, 

Hollanders when they difcovered Frctum le Morirc An. 1 61 5 . 
though they obferved a moft exaft accompt of their time at 
Sea ; yet at their comming home they found , comparing 
their accompt with theirs in Holland, that they had loft a 
day ; that which was Sunday to the one,being Munday to t he 

other. 



40 



J he Moralitie of the fourth Commandement^ 

that which was fignitied by the Jewifh Sabbath he alcribcs to 
the Refurrecflion. ^nd Doftor Andrewes Bifhop of Winchc- 
Iter in his fpeecb delivered in the Starre Chamber in the 
cafe of Tr^iJ/b" profeffeth that 5 It hath ever beenetheChftrches 
doBrinc that C^rifl wade an end ofaHSahbaths^ hj his Sabbath 
inthe^rave. That Sabbath {faith hc^ was the lafl of them. 
And that ChrirtsRefnrreftion brought with it a new Crea- 
tion , and a new Creation requires a new Sabbath. And hec 
alleageth Auftin Ep. 1 1 p.iay ing. The Lords Day was declared 
to (^hriflians bj Chrijl his KefurrelUon , and from thence began 
to have itsfeftivitj. But that at this time Calvin ftiould thinkc 
it alteriible by the Church , no colour of proofe is brought ; 
and moft unrcafonable it is , for any to conceave the Sabbath 
to be as alterable now, asinthe ApoftlesdaycsitwaSj when 
fr(5ni the Saturday they tranflated it unto the Sunday* For 
that alteration depended upon a (econd Creation , as both 
Biftiop <iAndrewcs obferves , and that out of Athanaftu de 
Sabbato & circuma/ione And Bifhop Lak^s Was of the {ame o- 
pinion^as his difcourfe in Manufcript yet to be feene doth ma- 
nifeft. So that unlefle this Prefacercan devife a third Crea- 
tion 5 and maintalne withal! the reft on the Lords Day to bee 
as ceremonial! , as the Jewes reft on the feventh Day was, 
there is no colour , why the Chriftian Sabbath on the Lords 
Day, fliould bee as alterable now , as the day of the Jewifh 
Sabbath was. As for the 5. conchifions which hee faith 
^alvin refolves upon 5 the firftwhereofhee faith to be this, 
that one day in ftven is not the morall part of the fourth Com* 
mandement , I fay5 Calvin avoucheth no fiich thing 5 and 
WalUus ftiewes , that generally the friends of Calvin 
maintained the contrary ; between whom ncverthelede and 
Calvin it was never known that there was any contention her- 
abouts. And already I have fhewed how unfhamefaftly this 
Prefacer abufeth Calvin'm alledging one halfe of his fentence, 
and leaving ihc other part quite out, (b making Culvi^ to de- 
liver that abfolutely , which he affirmes onely conditionally. 
The fecond refolution which he obtrudes uponC^/t/Xis^that 
the day was changed from the lafi day of the weej^ to the firjl ^ by 
the authority oft he (^hfirch^ and not by any divine ordinance* It 
is true, Calvin fayth not, that the day was changed by divine 

ordinagcej 



Js ftitl in force to bind ChriSiians. 41 

ordinance^ neither doth he fay that it was changed by the cm>nmi>it 
authority of the Church ; but in plaine tcrmes protcflcth that c^.^j c^, ci{, 
tlie Apoltles changed it in one place;and that admonition was i6. 
given For the change of it, by theconfiderationofthcDayof 
Chrilis Pvedirreftion in another, to yN\x!Jnftitut. lih, 2,cap.S, 
Seftflj^.Now let every fober confcience confider , whether 
that day which was firft ordained by authority Divine, 
the apoftles would alter by ledc authority , then authority 
Divine ; efpccially confidering that Chriih redemption of 
the World , is the rcftauration of the World ; which is as 
a new Creation ; and as the Lord refied tfie feventh day 
from the workes of Creation 5 (b the day of ChriftsRefiir- 
redion, was the day of his reft from the workc of redemption^ 
fb that ftill the day of the Lords reft is the day of our reft 5 not 
indeed the day of the Lord our Creators reft, that ccafing as 
being ceremonially as before hath beene Chewed out of Doftor 
tXndrewes ; but the day of the Lord our Redeemers reffj 
which brought with it a new Creation, is now the day of c-iir 
reft. And who was nearer or dearer unto Calvin then BezA? 
whofe words upon i^fT/e-/. 1,1 o.are to this effcft. He calls that 
the Lords Day, which Paul calls the firfl of the Sabhaths I (^or^ 
\6.2.& ylHs 20.7, on which day it appeares that even then 
were made the more frequent ajfemhlies by Chriflians^ like as the 
lewes came together in their Synagogues on the Sabbath Day • 
wherby'it maj appear e that the fourth precept offan^ifying the fe- 
venth day^as touching the day of the Sabbath and le gall rites ^was 
ceremoniall'^but as touching the worjhip ofGodJs oft he morallLanv, 
nnalterable^ and perpetually to continue in this life. And that day 
of the Sabbath continued in force from the creation oftheWorld^te 
the day ofQhrifls RefurreEiion , which being as it were another 
Creation of another fpirituall World {as the Prophets fpeake) then 
for the Sabbath of the former world or feventh day^was ajfumedthc 
firfi day of this new fVorlJ^ the holy Ghofi without doubt diEl at inq^ 
thus much to theApoflles,h% for the third & laft refoluti5 which 
he pins upon Calvins fleevf ^namely that the day ofrcfl to befan^ 
Eli fed to the Lord, is yet alterable by the church as at frfi it was • 
neither that firft alteration is by CV/r//«fayd to bem^ide by the 
church^hut expreflcly by the apoftles;& they admonifhcd hereof 
by the day of Chrifts rcfurreftionsand Be::.a profeflcth that our 

Chriftiao 



^4 7 he moralitie of the fourth Commandement 

other. Which of necelTity muft happen as it is calculated by 
geographers , to thofe that compalfe the World from Welt to 
Eaft,as contrary, they had got a day, had they fay led it Eaft- 
ward. And what Ihould thefe people doe when they were re- 
turned? it'they'muftranftifieprecirelyonedayinfevenjthey 
mull have fanftified a day a part from their toher Countrey- 
men, and had a Sabbath by the mlelves ; or to comply with 
with others muft have broken the morall Law , which mull: 
for no refpeftsbe violated; See more hereof at largein Car- 
penters Geogr.p,237, 
Ex^m» That Calvin hath any where fo determined this Prefaccr 

hath not prooved, but fhame folly difmemb red him^ thereby 
to make him to deliver fomething abfblutly which he deli- 
vers onely conditionally, and that in oppofition unto Papifts, 
whowill have the Lords Day to be kept not onely /<>r order 
and policy fake, btit by reafon offome myfiery ; and this Calvin 
profeflethtobejcwifti. <»^^»/»^ his words are thefe ^ H^- 
here aliqHodtemptis defHtatum ad vacandumDivinis, caditfuh 
pracepto tnorali : fed in qnmtum in hoc pruepto determinatur 
jpeciftle tempHs in fignum creationis Mundi ^ fi(^ ^ft prxceptum 
ceremoniale. To have fome time deputed ( wherein ) to reflfor 
things Divine, falls finder the morall precept, Bntforasmtich 
as in this precept is determined a fpeciall time in figne of the 
Creation of the Worlds fo it is a prdcept ceremonial/. Where 
I doc obferve firft^ that this ccremoniality is apparently a (^ 
€ribed to the fevcnth day , and that confideved as a ffgneoj^ 
the (Creation , and not to one day in feven. And this indcedf- 
may well be the concurrent opinion of Schole Divines. As 
for nAbnlenfs ^ of what authorityis he to preponderate any 
one of our Divines ? nay^ I appeale to every humane con« 
(cience, whether no mor« be morall in this precept , then to 
fet fome time apart for Gods fervice. For what ? is it nothing , 
materiall , whether we fet apart for divine Service, one day ^ 
inaweeke,oroneday inamonth5orone day in a yearc, or 
one day in twenty yeares 5 or one day throughout the whole 
courfc of a mans life ? what confcience can be found £q cau- 
teriate as to juftifie this 1 1f fo , then let him proceed and fay, 
it is nothing materiall whether wee confecrate unto God 
©ne hourc in a day , or one boure in a wceke ^ of one hourc 

In 



Is flill in force to hind Chrijliansi 4 5 

in a roonthjor one hoiirc in a yeare^or but one hourc through- 
out the whole courfe of a mans life. So that I preiunie every 
fbbcr man by the very light of nature, will be driven to con- 
fefle that not only fome time ought to be (et apart For Gods 
wor{hip(as the Schoolemen commonly teach) but that a con- 
venient proportion of time ought to be dcftlnatcdunto this. 
NovvIetreafbnitfeNe judge, whether anymore convenient 
proportion of time can be dcvifed for this then the proporti- 
on of one day in (even. And herein let us oppoleex/^t^r/;// 
to ToflatHs (liToflatu^ doe oppofe the morality of one day in 
feven^which is more then I finde ) a Papift to confront a Pa- jnmim.nn 
pift;who plainly affirmeth, Ratiom maxime confentmeum i i.c^p.i. 
ejfe.that it is mofl agreeable to reafon, that after fix workaday es 
one day Should bee confecrated. to the fervice i?/' (7^i; Efpecially 
finee God hath difcovered unto us that this is his good plea- 
fure, namely that one day in fcven (hould be conlecrated unto 
his fervice. Firft, that we might not be left at large to our own 
hcartSito proportion out the time for Gods Service, Second- 
ly , for the maintenance of uniformity herein amongft his 
people 5who being left unto them felvcs mighty and in all like- 
ly hood would have run different wayes. And that God hath 
from the beginning manifefted as muchj WalUm hath fliewed 
out of Chryfofiome in his 1 6, Homily upon Genefis, Now even mlUjifcn.tk 
from the beginning Godinfinuates unto us this Doflrine , teach* SMm, 
ing that in the circle of the -n eeke , one intire day is to bsfegrega* 
tedandfet apart for fpirituall operation , and to the fame pur- 
pofc are Qemens AlexandrinHS^Eufebitts, Theodoret^ and Au" 
guftine allcdgcd by him. Catarinus is in this place brought in 
quite againft the hayre 5 feeing it is not herein , that he is {o 
nvuch as pretended to oppofe Toft-atus, but rather as touching 
the originall inftitution of the Sabbath. Yet why he fhould 
fay that (^atarinus hath herein had ill fucccfic, I know no 
reafon (neither doth this author once offer to give any) e(pc- 
cially confidering that the very Romifts doe acknowledge^ 
thatthe Sabbath was inftituted immediately from the Crea- 
tion. Their words arc thefe 5 T"/?^ Apofiles and faithfull abro' in A^c.uio. 
gated the Sabbath which was the [eve nth day andmade holy~day : 
fir it the next day follovring being the eighth day irf comptfrom 

the Qreation not onely otherwife then was by the Law obfer- 

ved^ 



4^ "^^^ ^ e^r^j/zV/V 0f the fourth Commandement^ 

ved hnt flalnelj otherwife then was frefcrihed by God himfilfe in 
* They mcane the * fecond Qcmmandemem ^ yea andotherimje then he ordained in 
the third, but thefirfl Creation^ rphen hec fanSlified frecifely the Sabbath 1>ay^ 
indeed It is the ^nd not the day following. Rivet us cites diverfe Popifli authors 
°"" ** affirming the fame with Catarinns^ contrary to the opinion of 

Tofiatm^Sind notwithftanding Fererim his concurrence with 
Toftatm I no lefle then fix Papifts oinott^S teuehm Eugubintu 
in Qofmo^dta adca'p*2*Gen*Gilbert ^enebrard in his chronology at 
the firfi yeare of the World. Jacohtu S^lianm in his ^Annalls 
of the old Teflament at the firfi yeare of the World , and the fe^ 
venth day. Who expounds alfo Tertfillian,vf\\o is pretended to 
be of the contrary opinion. (Cornelius a lapide on the 2. cap. of 
Genefis^ Emanuel Sa, And laftly Ribera on the Epiftle to the 
Hebrerves czp,^»Num.%, So that it feemes Catarinus did on 
this point oppolc Tofiatui with very good fuccede. Neither 
doth the Doftor on whom this Pretacer relies , Ihew any fuf- 
iicient caufe of rejefting Catannus 3 or bring ought fufficient 
to juftify Tofiatff4.lt is tvaCyT ofiatus brings divers rcafons for 
the confirmation of this opinion,and I have nocaufcto 4Arfsi|ii 
but they were an (wered by Cataninus vjh o opp ofeth him herc- 
inincither doe I finde any exception taken againft his anfwer, 
either by the Prefaceror by Doftor Trideaux himfelfe. And 
therefore I might content my felfe,fceing nothing but Tofiatm 
his authority is propo(ed,to anfwer authority with authority: 
yet I am content alio to confidcr his realbns as they are propo- 
sed by Ptreriwm 



THE 



47 




THEFIRST 

DIGRESSION, 

WHEREIN. 

!• Anfiperis made to T'oftatus hU arguments propofed 
^ by Vcrcriui^to proove that the ohfervation of the Sab- 

b^th Wdf ordeyned by God immediately from the 

Creation, 
IL HerewithdllthequefiionisdifpHted^ whether Adam 

fellthefirfi day n>herein he was Created* 

|H E firft agrument of Toftatw propofed by 
Pererim is to this cfFeft , the ohfervation of 
the Sabbath had been fuferfluous to ^dam 
and Eve^ fi^if^g nothing then could have called 
them arpayfrom thefervice of God^ to witythtj 
being then in the ftatc of innoccncy. To 
which I aniwer, firft that herein is fuppofcd fomewhat whcr- 
about there is much queftion, namely that Ad^m fell not be* 
fore the feventh Day. Yet Tererit44 profefleth that it was an 
opiyiion well l^owr.e, and confirmed by the consent of manj^ani 
thofe noble and illttflrtopu authors 5 that Adam fell the firfi day 
rvherein he was created* This fay th he. fetmts to have been tht 
ofirtlon of Irendus'^ and (^yrillus and Epiphanius are cited as 
approovers of it. He addcs,that Mofes BArcephat in hi» book* 

of 




^ 48 7h^ Moralitie $fthe fourth Commandement^ 

of Paradice both proovcs it 5 and avoucheth it as the opinion 
of many others , and efpecially ofThJ/opems in his oration, 
which lie wrote of the tree of Life, and ofEphrem in his Com* 
mentaries upon Gewefis, and oi Jacobus Sahugenfis in his o- 
rationofChriftsPaffion. To whom may bee adjcd , faith 
Ferer'ms . Diodorus the Bifiop of Tharfis^ a^s he 16 cited in the 
chaine of inter pretirs upon Genefis ^ upon thofe words of the third 
chapter 3 we do eate of every tree in ParaJife, Tofiatus himfelfe 
as this anchor writes , was foraetimes of thefamcopinionj 
though afterwards he changed his minde ; and conceaved as 
more likely jthat Adam fell on the Sabbath Day ; w hie h Tere- 
rius approves not , though that was the opinion of the author 
of the Darafh amongft the Jewes ^ as David Kimchi vfrkcs 
u^onthditTfal»Je^ whofe title is, J pfa/me for the Sakbath j 
and that fo by (inning he profaned the Sabbath. This opini- 
on of T^p/^^/if/ and the Jewes, "Pereriuf doth not approve : 
but the reafon he gives for his diflenting from them, inmy 
judgement is very weake. For that it runnes, becaufe the Lord 
%leffed that Sabbath D ay and fanBified it .^ refting from a/I his 
rporkes which he had maaejtherefore it was not agreeable^that on 
that day , fo fever e a judgement of the Divine vengeance [hould 
be exercifed. Now I fay 5 this realbn is very weake. For wc 
commonly fay^the better day 5 the better deed 3 and undoubted- 
ly the Lord is holy^^s in all his works s ^ {b in the execution of 
ler.o.E 4. condigne vengeance. In this he delights^ as in the execution of 

mercy. And it is ufually the Lords courfc, even on the Lords 
Day^to recompf nee the wayes of the wicked upon theh' own 
heads 3 in the profanation of his Sabbaths. Secondly , it 
may feeme ft range , x}a3XTererius (hould ferve himfelfe with 
thisrea(bn5 namelyjoff^*? Lords bleff.ng the feventh day And 
fanBifying it , feeing he profeflTeth himfelfe to be of Tofiatus 
his opinion^interpreting the(e words by way of anticipationj 
and referring them to the giving of the Law upon Mount 
Sina. Others were of opinion 3 that -^</^2W continued as long 
in Paradife , as Chrift lived here on Earth. But this opinion 
Fererius thinkes no way probable. Others dcvifed a con- 
tinuance of Adam in Paradife for the fpacc of forty dayes, 
an(wering to our Saviours fafting forty dayes 3 but this he 
fayth hath no (hew of probability, His own conjcfture is^that 

Adam 



// jlili in foue to hind ChriiiUns. 4 c^ 

AAam fell, and was turned out of Paradife that d^d^y /enigfic 
after he was created : a«d the grounds of his con/ecl^ure are \\\ 
my opinion , as frivolous as any. As faft, when fie faith 
that eight dayes fpace was fuflicicnt to have experience of 
the happindfe of that ftatc. For why not as ^yvcll foivc dayes 
raorcorfon^edaycsIelTe ? nay rather, by continuance in t^e 
lamcftate, we grow icffc and Icife fenliblcof the happincfFc 
thereof. And the liappinciTe of a (late is beft known by the 
contrary, according to that rule, Care»d3 magls ijfinmfr,iendo 

heconceites between Adam and Chriit,as Wj^ isthoj^ghtof 
mmj to have been conceived in the Virgins wombe- on the fixt day 
ff the wetke^ and on the fame d^.y of the weeke v,is indeed 
crHcifiedHponthecroffe-^ whofeeth not that this convcnicncy 
bad been found as well on that day fortnight , or on that day 
threc-wcckes, andfoin Infimtum, as on that day feiight? 
Asridiculousappearestobc hispr^tence of complying ihus 
with the antients , whofe opinion was^that -Adam fcH the 
fame day wherein he was created , which he would apply to 
that day fenlght after. For why not as well to that day three 
weckes after, orthatday amonthafter^and kin Infinitum^ 
But lee us confider Pererins reafons whereby he undertakes " 
to (hew the unlikelihood of ^»/4»»/ falling the firftday. The 
hrft 18 drawn from the forme o{ tyfdams temptation, thus 
^hd'iru not eate of every tree of paradife? whic h fuppofcth as 
he jaithjthat they had already eaten of every other Tree in Pa- 
radifejand Eves anfwer,he iaith/cems to confirm this in dy^ 
in^wceate ofthef^mt of the trees in the Garden rSut rf the fruit 
of the Tree which i* In the mids of the Garden^ ^e eate not ; what 
is the meaning of ^^/^ff, but this^we are wont tt eate, quoth 
f^rerius. Yet forthwith he himfelfe enervates this intcrprc- 
tation,confcflingthat the meaning may be this, It is iJwM 
for Hs to eate. And I willingly confefTe, thatnoargumencip. 
pcarcs to me fo plaufiblc as this.namcly that they had former- 
ly ufted of every fruit of the Garden bcfides this : for it fecms 
very hkly,that not till then they were wel prepared for fatans 
temptation. And itfccmes unlikely they would offer to tafte 
of the fruit forbidden untiU they had tafted of all the reft- 
then indeed and not til then,thc commendation of that as ofa 

^ more 



JO 5^^^ ^jralitie of the fourth Commandement^ . 

more excellent fruit then any of the reft , might the better al- 
lure them both to touch and tafte. But sls fcrerius propofeth 
it, it hath no force ; for as much as he corrupteth the Text, 
theDivells words being not fucU as thefe , tvhj doe yes not e^te 
of every tree of faradife ? but running thus 5 Tea ? hath God 
/aydyecjhallnoteate of every tree in the Garden f or as ^ifca- 
tor takes it for a conclufionof a larger difcourfe ; yeainai 
much AS G od hath f aid ^ ye fhall not eate of the fr nit of every tree 
tn the Gardeyj^ fo giving a rea(bn to proove what he objected, 
namely that God envyed their happinefle* As for the rea- 
fons which before I hwivegiveuj they may be anfvvered thus. 
If the benefit of this fruit had been of the fame kinde with 
the benefit of others, and onely in degree o f excellency above 
them^then were it no way likely they (hould begin with this. 
But feeing it was pretended to be of a farre different kinde by 
Satans fuggeftion ,' not fo much for fatisfying the appetite 
of fcnle, as for fatisfying the fpirituall de(ire of the Ibule in 
knowing good and evilt, which the very denomination of the 
Tree given by God himfelfc did fairely intimate ; and this 
being cunningly improoved by Satan to be a Divine condi- 
tion , in making them like unto God 5 this confideration 
might well allure foTtbwith without all further ftay tohave 
experience of other fruit- Secondly why might they not have 
tafted of the fruites of other Trees , without any ncceflity of 
nature urging them , and yet without any luxury at all , but 
only to acquaint themfelvcs with the condition of thofe good 
Creatures which God had provided for them? Yet agaiji confi- 
deringthatthisexperiencemadeto no other end, fhouldfo 
fenfibly have brought home unto them th.e goodnefle of God, 
in that (late of holineffe and integrity ^ that it would have 
exceedingly confirmed them in theirobedience to God 5 and 
made the motion of the Serpent at fir ft hearing diftaftfiill, 
and to choofe to be like unto God in obcdience^and thereby in 
conformity to his holy will , then in forbidden knowledge. 
Andbefidesg the tafting of all fo foone, can hardly be juftifi- 
cd from Luxury or waft. : therefore I reft in my firft anfwer* 
Tererius his next reafon caryeth a great deale of flicw, but in 
fubftance lefTe forcible. Certainly the making of the beafts of 
the Earth J andofman,might be done inasihortatimeasit 

pleafcd 



is Jit// in force to bind Chrijlians. ji 

pleafed God to have it ; efpecially confidcring the opinion 
of{bmcantknts,that all things were made togethcr,and that 
ill a fhort (pace ; fo mans placing in Paradife , and the beafts 
brought unto him by God , might be fbone difpatched : and 
(iircly Adams naming of them coft him no ftudy;and un- 
doubtedly all this was done before the creating oi Eve • fo 
that all this might be done before noone , and (pace enough 
allowed for the Divells conference with Eve^ and his (edu- 
cing her, and her (educing f^Adam. The making of them 
aprons to hide their nakednefle carycth the greatcft (hew of 
requiring longer time ; but he who wanted not wit tS'namc 
the beafts fo congruoufly to their natures , wanted not un- 
derftanding to cover thcmfelves with fig-leaves. As for the 
D jftors alleaged by him for his opinion ; I doc not finde that 
any of them is expre(re , or by con(cquent dired for that, 
whereunto they are alleaged ; but the inferences made from 
their wordes arc mterely conjedurall. For when hee write?, 
th^it I ofiph in the (irft bookc of his antiquities;and 'Baft/ in 
his Homily of Paradife ; and Damafcert in his (ccond bookc 
of orthodox faith and lO/Chapter. feeme to h of this opinion^ 
his ground is only this , bccaufe as he (aith/^r; tvrite that the 
Serpent in par adife didoften come to our fir fi parents and convey fe 
mth them very gently and familiarly ^ and that thereupon the 
Blvell tool^ him to inv eagle the jV.omnn. Now this is but a 
conje<f1:urc of theirs ; neither doe they fay that be was wont 
to confcrre with them; yet all that they fpeake of may very 
Well be fulfilled in afewhoures* That which to thispur- 
^oCe he alkagcth out of <^ufiindeclvit,dcilil7, II.* r. ai. is 
Onelythis, The <*y4'pple on the tree forbidden^ we are to Believe 
it to hefuch , as the reft of other trees^ which now they had found 
to be without hurt ; hence it (eemes P^^r/^/ would in ferrc, 
that before the Divells temptation they had tafted of them 
all ; but ^uflinsCpccch isindefinitCj and verifiedjift calc they 
had tafted bucof(bme ; and Fve might have tailed of (bme, 
^dam of other Come ; If it be further urged , that Auflrn 
delivers it as a reafon to (hew how hereby they were made 
more pliable to yield to Satans temptation : I anfwcr that 
by tailing fome , yea and without tafting any, they might' be 
wellafTured they might be tafted of without hurt, excep- 

G 2 ting 



"5 JL 7 he moralitie of the fourth Commmdement 

ting tliJt which God had forbidden them jand the tafting 
of all without liurc was no tolerable realbn toperfwadcthat 
in like manner they might taft of the forbidden fmic without 
hurt ; the Lord having profefled unto them5that In the day 
they did eate thereof^ thejfiould die the death. Pcrerius addes 
that tAuflirj in his twentieth Bool^e of the Gity of God,and 
^6, Chapter , doth not obfcurelj give to underftandy that 
albeit he thought /idam contirtHcdnot long m paradifi , yet that 
he continued there longer then one day. But I finde no (iich thing 
in the place quoted by him. But I gueffe the pafTage he aimes 
at, is^hat wherein hee difcourfeth of thofe.words of the 
Prophet Malachj LMaL 5. . And the fdcrifice ofludah and /r« 
rufalemfhall pleafe the Lord as in the dayes of old y and in former 
jetires 5 and he inquires, what time that is. which is fignificd 
hy this phrafc , ^ in the dayes of old , and in the farmery cares. 
An i'firft he faith , that perhaps thereby may be fignificd, the 
time wherein our firft parents were in Paradife. And to this- 
he rcferrcs that of Efay Sf,6^, According to the dayes of the 
Tree of life 3 fljall he the life of my people. And who faith hee, 
knowes not , wliat that place was where the Lord planted the. 
Tree of life 1 But then to the contrary he difcourfeth thus, // 
4^ man fljaH fay thofe dajes of the Tree of life to be the dayes 
§fthe Church of ^hrifi which are now current , and that C^rift 

hlmfelfe is prophetically called the Tree of life • and that thefe 

frfi men lived not any year e^ in paradife , from mhence they ivere 
fo foone e'^eEied ^ that they hegate no fonne there^ and that there* 
fore that time cannot he under flood hy this phrafe of Mai achy ( as 

''^ in the dayes of old and former year es ) ■ • I p^ffe by thir 

^uefiion: totwit, of the meaning of the Prophet Malachj, 
Now had ^uftin fimply fayd that our firft Parents continued ; 
notmanyycaresin Paradi(c,therc hid beene fome colour^ar 
if he thought , Adim had continued fome few yeares, or one 
yearc tt Icaft^ ioParadife, But neither doth Aujin dcli^fcc 
this as his ownc opinion, but as the difcourfe cf others; 
and that to prooYC that the words mentioned in Malachj^ 
cannot denote the time of ^^4«j/ being in Paradift 5 for as 
much as they fpeakc of many yeares j but ^^^ continued 
not. yeares in Piradifc, which is proved by this , that he was 
driven from thence before he had begotten any fonne ;which 

if 



Is jliliin force to hind Chriflians^ %j 

if k be referi^d to the conception of a'cliild , as i n reafon rt 
fermestobe, who (eeth not thac one day, or a night might 
have fiitiiccd for that ? So chat all things conljdcredjthis ph\cc 
rather makes againft Prrer'nM then for him. I3 like (brt, that 
which he allcageth out of G'r<r^«?r; is onely this , thtic Mnn'm 
partidij} w^is accfffiomed to the words of God ^ and c g?tv erf ed with 
the fpirit of the hlc^ed Angclls ; fiippoft it were ^o , and wich 
God himieifc , fo long as he continued in the ftateotintegri- 
ty ( yet I hope they will give way to the temptation of Sa- 
wn ) yet how little or Itow long that time continued is n:,t 
fpecified. Conlider we now the reafons to the contrary, 
delivered partly by VererUis himfelfe , p irtly by D3fl:or 
Willetxx^^nGencfs, Who on the third Chapter of that booke 
propofech them in this order. Firft , the An geU s that fell ^ 
prefentlj <^ficr their C re ^.tioit finned^ ^j our Savi^t^r f^ith ^ th^t 
the D ivell did not ft and or continue in the truth Ioh» 8.44, Her, - 
unto Ari[llnconfe?itrth , Fa^MS cnntinuo fe a luce veritatu 1,1- 
zrrtit 5 as foone as he was made , prefect Ij he turned afde frcm 
the light of the truth \ So it is likely that nt.vi al Co And in- 
deed the inference from Angels' to m?n in this particular^ 
ieemcs to proceedc from that which is Icfle likely to that 
ivhich is more likely. If the angells of themfelves fell fb 
(bone, hov; much more lively is it, that both Satan would 
let himfelte with the firi'l, to tempt them , and being tempted 
lefleftrangeit is that they fliould fill. But concerning the 
angells defe6^ion , it doth not follow , either by our Saviours 
phra(e, or y^^/?/^/ phralc that either of them believed they 
tell To (bone. But whenfoever that was propofcd unto them, 
which was the triall of their obedience ; had they approoved 
of it and (iibmitted unto Gods Will, that had beene or there- 
upon undoubtedly had followed their confirmation, as it was 
u na them that ftood ^ and their not approoving it, their 
not fiibmitting unto it was their finne in part, though accor- 
ding to their fpirituall nature , it might be in the highcft de- 
gree of ftomach and pride 5 like as their approbation there- 
or who obeyed was in an high degree oFzealeand humility. 
y/^/w;7/?xprofc(Teth it tobe more profitable, and more agree- 
able to the (ayings of the Saints ; that the Divell finned anon ^^^^^^1']'^^' 
after the hrft inftant of his Creation. Secondly , Doftor ' '^'^'^^^ 

G 3 fViilets 




The Moraliiie Gfthefvurihimmandement^ 

jTtHets ieconJ argument is this.; Opir Sdvionr faith that th^ 
Devillwas a manherer from the begimwg^ mt of tin JVori'i^ 
hnt of mans Creation , therefore at the very firfl he'fet nfod them^ 
But that phrafc from the begmmng doth not tie us to any 
ftaeh cxad calailation. Thirdly , the fHbtihy of the- Dhnll 
doth inftnaate as much , yoho would then ap.Hlt th: m , wh^n they 
were fenft able to refift , before they by experience were confirmed 
iu their obedience. In this Icon fcfle there are two paniciilirs 
of very momentous confideration. P'iri% the Deviilsiubtilty 
to fet upon them 5 before they were pofTflcd and taken up 
with wUi holy walking with God. Sccondly^that continuance 
in an h<i»ly walking with God could not but confirmctheiTi, 
and make them more liedfaiUherein, having as yot no prin- 
ciple of the flefliin them to make rdlllance, and to rufpecl 
every motion that (hould anfe to withdraw them ^romir. 
Fourtf " 
cafi 

of, left he aft 

temted to retHrn^, This reafon my palate doth notrelifh To 
well; the more 2^<3'i?« (hould be tormented wi.th the !o:Te 
ofparadiftjthe better it Ihould be for him in n)y ;udgenifnt, 
rather then worfe. And as for attempting to reiurne J cannot 
conceave how he ihould be (b vaine as to prefume to evacuate 
Gods judgements^ and then againc of any fuch para liie af- 
ter /ii^Wibmrfh men t rhercnce , wee read nothing. Fi't'y, 
And it is chare ( C\kh Doftor PVlllety^y the Serpents firfl onfet^ 
hath God Cay d ye fhxU not eate of every Tree ? that they had nut 
yettafttaofa/iyfrfiit^ but at the very fir ft^ the forbiiden fruit 
yvas ofered, before their af petite had beene ferved-siith any other. 
But firft I doe not finde, thatthe Text mentioned hath any 
fiKh importment ; Secon'^ly, this fuppofeth, that the rait of 
other fruits would have beene apt to hinder the courfc of 
Satans temptations ; but how Hn refpeft of giving fo good 
content and fatisfaftlon , yea but this fatisfaftion was no o- 
ther then to the feniiull appetite ; but the Tree foibiddeiirj 
the very name of It ( whence Sntan tooke advantage to pro- 
mote his temptation ) (eemed to promife fatisfaftion in a far 
different kindcjuamely tothefpirituall appetite of the miade. 
6. Adam (faith he j had not yet eaten of the Tree of life^ as it 

is 



is^ill in force ta hind Chrijlians, j 5 

16 evident vcrfe 21, But if they hiid /f.iyed.inj time i>j p^rraMJe 
it is not ttfilik^ly^ but they fljould have taftcd of the t) ^t of life 
it being in the heart rf p^radife. This at firll feeiiied Co nic very 
confiderablc ; but upon after thoughts not To. F'pr certain- 
ly it aHTureJ not lifs , but upon obedience and therefore with- 
out obedience the talHng thereof ( if acceifible in that cafe J 
would have Hood him in fmall ftead. 7. Likewifc, (ait h he, 
feeing prefemlj after the^eation they were bidden to ercreafe ani 
mkiiplj J it ts no (fhcr /iks but the man fyouLl have known his 
wife in paradlfe , if they hjid flayed there fb long, and fo th?y 
fjould have gotten children without fn. This rcaibn is not to 
bedefpifed ; akhougli coftay a day or two in Paradi/ewas 
not to iby there long. But confidering th it then they might 
company together vviihjut: all finne To much as in thought, 
orcircumftanceofaft, (the want whereof makes even afts 
naturall \\\ this condition of ours , fhamefull unto us ) why 
fhould they deferre the propagation of mankmdc ; efpecially 
confideringthat the child conceaved in the (lue of innocency 
fhould have beene without (inne. 8. The eighth realbn is in 
effeft the fame with that of Broughtons ; If Adam had not fm^ 
ncdthefirP^iiiiy , the Lion had eaten Grajfe -, this in my judge- 
ment is a molt infipid reafon.Firll , becaufe God had ordai- 
ned, I hat all beads at the firft fhould live by Grade c^^;?.!. 30. 
Secondly , In the arke o^ Noah, Lions mu(l haveeacen Graflc 
or Hay^or elfe have ilarvcd , they had no power to prey upon 
their fellow p;^flengers, Thirdly , if Lyons and Beares at firft 
had lived by pray, even after Adams fall , what had become 
of the reft of Gods Creatures , Imbelles dam^t cjuidnifipr^da 
fumus ? Laftly it is well knownet^at in thefedaycs, in new 
England, Beares doc live by Grade, and their flcfli for mans 
meate is accompted better then Vcni ion p. Never any man 
on Earth^Qhrifl only excepted , k^pt th- Sabbath without fm : 
ths Apoflle faith , he that is cntred int» his r'.fl hath alo ceafed 
from his own worh^^^ God did from his^ Hebr*\ I O. // is the refi 
only of(fhrifl , where there (hall be a ccjjlniui from all the w^rks 
effin. But that reft which Adum fhould have k^pt in par.viife 
was not Chrifts refi : therefore he l^pt no refi there with ut fin, 
he fell then befare the Sabbath. This argument I confeffc ftemes 
to be very ponderous and favoury , as built upon the ApolHes 

G 4 dlicourfc 



f6 7 he Mo^altfie of the fmnhCemmmdemcnt^ 

dircoiirfeHf^. 4. But the propofition is not fufficiently pro- 
ved For to ceafe from a mans owne workes ( as they are 
taken from (iniVes ) is evidently competent to none but fiich 
as have formerly finned , which canni t agree to (tylcLimm 
thef^atcoFinnocency. Yet it cannot be denyed , but that 
^i^/^w^ continued in innocency and without iinne until! his 
fall* And To long refkd from finne, though not. in Chrid, 
£ive that to reft fiom (inne ruppofeth ««he precedency offinne. 
But albeit this were granteGl^, it fblloweth not that he fell 
before the Sabbath ; for he might fallen the very Sabbath, 
which was the opinion of the author of the Jewes Darafh, 
MCi^mioncd by Rril?yiDaviJKimchi on the 92. Tf<dlm.\ 10. 
That place lafllj maky to this parpo^c^ ? Jaime 49. 13. ftAd&m 
iGcitjed not cue yuq^ht in honoHr ; for f'o are the rp eras if they ho 
properly tra'r: (luted ; the word is ^>t which jlgrdjies to lodge or ft-ay 
all nigln : and thpis diverfe of the Rabbins doe expot-md this place 
cf j^ddm'^ And he quotes liabbi Nathan. R, Menachem^and 
Miuras Tehillim. It cannot be denied but this place is very 
pregnantly appli able unto y^^^?;^, as the firil and chiefellob- 
jcftonwhonuhis truth is verified 5 as being in the chieFeft 
honour that ever man had on E?jth , Lord ofall^iie World, 
and the Father of mankinde 5 and placed inParadife^and 
the verbe properly i^gnihes pernoflare , to continue a night. 
Onely it is of the future tenfe , which yet to bcare the fignifi* 
cation of the time paft is nothing ftrange in the H-brew, 
tliough it hath not alwr.yes V^pt converfvum, the figneof 
fi{ch converfion. And the very word Adam is hereexprefied, 
'and we are very apt ufiijlly to accommodate imto Adam with- 
out all reference to this cueftion^ or confideration of the pro- 
priety of the Hebrew word fign](ym^perno[lare. But let us re- 
turneto that from whence we nave digreffed. Be it fbthat 
%Adafv continued in his integrity until! the end of the feventfi 
day ; doe we not rend exprefTely, G'^?2.2.5. that Godtooke 
the rrfan and ptit him- in the Qarden of Eden, that he might 
drcffe it and k^cpeit •, therefore God had worke for h^m to doe, 
even in things of this World as well as hee hath fo*i' us. And 
TmC'inGrn. CMart in Luther ^to^e^tth as much ; It followes from hence 
c.i. -v. 3 . faith he , that if Adam had Hood in his innocency , yet he fhould 

hd've kept thefcvemh day hoty , that is^on that day he JtHuldhaiie 

tanght 



Is fill I in fine to hind ChnSiians. ^m 

t/!vjrht hi^- childi^e?9 , ami childrois cbiUreH , what was the -^Ul 
ff Gddandvifhere'in his ivorjhlp did ccnfift , he fh-^uld haveprd^^ 
fed God , given thjnkj a^d offered. Ok ether dajirx he pionid 
h^Vf tillc d the ground y looked to Lis CattelL hrV'^ Sctnt ecerm 
treads in Lffi hers (ktps .^ creatine^ upon tkiC Commandement 
ofthe Sabbath. Why then fhoisld it be thought fiiperfluous 
to ordaine {«>nie dayes for die works of this World ^ and one 
day for the fcivice of- God ? And is it lifcefy that Eve was 
abom the fervice of God^vvhen the D i veil afl^uil ted her ? was 
fheenottoo neare the forbidden Fruit ? it was within her 
fight, and the Fruit within her reach. 2, They urge that T^' 
cation froTK Jcrviie. vrorhes iv^s then in vr.ine , feeinv nothlnT 
could then he Uhortous and troulrlefome Pinto him. Janflver; 
'tUoijgh it were no p.rine to him to keepe the Garden and 
drefle i-t ; yet this muft needs take up his thoughts whi^e 
hee was about it , and many a Gentleman in th^fe dayes 
finds leffe imployment then Adam had 5 wiH it therefore 
follow that the ©biervation of the Sabbath is iiiper- 
fluous ? 

3. The third reafon is , that if this Comntandement were 
then given, it fiepfld oblige ali men » hat it is flaiyie that th^ Gen- 
tiles never churved it , neither doe we readc theT^atriarchs did. 
I anfwer, there is no fonndnefle in all this. For touching 
the Gentiles, we have no Hittory before the Flood , nor ti fl 
a long time after ; in which fpace of time ^ this Do^rjne 
of the inffitution of the Sabbath beirjg carried oncly by 
gitradition , might eafily bee obliterated. The Scriptures 
Divine are the moft ancient Records in the Woi Id ; but 
it followes not, that becaufc the Scriptures doe not Re- 
cord how thr^atriarches did obferve the Sabbath, there- 
fore they obferved it not ; but much rather , beCaufc, 
the Scriptuires Record , that The Lord hleff^cd the Jeventh 
^ay , and fanEiified it , therefore the Patriarchcs did ob- 
ferve it. And the truth is , iintill the comming of the 
Ifraclites out of Egypt , wee rcade not of the ChurCh of 
God any where hut in finglc Families. Neither doe wee 
readc of the Patriarches before the Flood or a long time 
after that they kept any Day confecratc to GODS Ser- 
vice ; will it therefore follow , that thofe holy Patri- 
arches 



j8 The ^jralitie of the [ouxtbCommmsiement^ 

archs did (ec no time at all aparc for Gods ervice 1 
yet is It generally acknowledged as by the light of nature, 
that fomc time ought to be fet apart for Divine lervice. And 
formerly I have (hewed out of Manajfes'Ben Ifrael , chat 
whereas the Lord enjoyning to the Ifraeiites the obiervatioa 
of the Sabbath, bids them remember fW they were fcrvants 
in Egypt ; this the antlent wife men among the Jewcsdoe ap- 
ly in' this manner, Cogita, in Sgjftouhifervkbas ^ eiiamip'l) 
Sabbato per vim te coaElum adUbores ^ thinki r/ith thj felfc^ how 
that in Egypt ivherethonfervedft , that by force thou wafi con^ 
. firainedto worke^ even on the Sabbath. Sothattheobfcrvation 
ofthc Sabbath was a duty even in thofe dayes. Obierve far- 
ther that in the fourth Commandement , the Jewes are char- 
ged to looke unto it^not onely that their children and their - 
£crvan*s did obfcrve the Sabbath, but alfo, thsflrangerthat 
ypxs within their gates. Now the(e kinde of Grangers com- 
monly called Strangers ofthegatc, and thereby dKHngoiOied 
from Strangers of the Covenant ; were fuch as were not cir- 
cumci(ed, though accompted Profelytes in the firftdegee. 
And on them was ufually impofcd no other burthen, befides 
the obfervationof thcfeven precepts of Noahy as Sphwdler 
obferves upon the roote •'^*. Wliich (even precepts o^Noah 
are alfo reckoned up by the fame Schindler in the roote nu 5 
and albeit the oblervation of the S.ibbath were none of th^m 
cxprefle ; yet in as much as the Lord gives exprcdc charge 
that the flrangers within thnr Gates {hould obfervcthe Sab- 
batlvtieemes it was comprehended under one of them-. And, 
therefore foroe thinke it was comprehended under that which 
was called ^=3^'^ ^"5 ^<f;^£?^/^/<?'Z)d'/; that is, the wor/hip of no 
other God, bfft the (l^eator of Heaven and Earth '^ and by name, 
my worthy friend Mafter Jofeph Alede • as I have leeneina 
Manufcript of his touching the interpretation of the word 
otSojj.tyoi in the A^s • and hereof he gives this reafon^ namely 
that the obfcrvation of the feventh day was the badge of this, 
namely ofworpnpping the Qreator of Heaven and Earth , ac- 
cording to that 5 the Sabbath is a figne between me and yopf^ 
that I Jehovah am your Godjbecaufe in fix dayes the Lord made 
Heaven and Earthy the Sea and all that in them is , and re fled 
the fsvemL Now if the oblervation of the Sabbath were 
; coropre- 



is fii// in p^rce io hind Chnjllans^ 59 

comprehended under the leven precepts ot Noah ^ undoub- 
tedly ic was in terce, and praclrile ajnoniicit ihe Patriarchs, 
and tiuit (lotonly aJter, but bctoic the' flood ^ lor undoubted- 
ly they all vvorlhippcd the Lord God Creator of Heaven, 
and Earth. 2. We have notable evidence for the obfervati- 
on of the Sabbath Day, even among the Gentiles. And fi.iijthe 
diitinftion of th? whole courleoftitne into vveckcs, forthp 
antiquity thereofisrciTiarkablej and now lately jtiltihedby 
RiviiH6 2i2^Aw\iQomAruiy^\x\\ ijceat variety of leirnedobfer- 
vation , and ih.it efpecially by CAt/^-^i/^/ Salmaftm that re- 
nowned Scholar and Antiquary , one of them who with great 
inlhincc ur^cd Rlvetm not to fuffer 6' !>;??.2a-;^/ to pafTe unan - 
fweared in this point. It is true , as Rivets obferves, thyt 
Qattfabon writing' upon Suetom-u 1. 1^* 52. and upon thelc 
words, [Jio(r-yyics the Grar/imxi'i^vn tvas wont to difpate at Rhod-. .r 
onthcf S^bhath , /jr^y/vrfpr/:'" his Opinion, t\\.}X the obfirvatio}7 nf 
wak^s yjuwa dtycs ^enrrulfy receavtd , Tr.rc not commo^Tly recede' 
ved before the d^.yes of Thcod>fius , though he Gont-eiTethj that 
long before ic was in i\(q among the Grecians , efpecially 
thofe o^Afia, Yet Rivet makes it good, and that out o(Tcr~ 
tfiUian^ tha" l>ng before. it was in u(e among theLitines. 
loarjries T'hilopo'^i'.u in his Commentary upon the Hiftory of 
the CreatiOKi^a book commended by Photws in his Bib/iotheca 
iib.j cap.Xi{ and lately fet forth at Vienna in Af^ftria^\vv\tt% 
thus ; (»-//'/ men doe ar^ee in this ^ that there are [even dzyes 
onl) ^ ivhlch by revolHtioiiin themfclves doe complete irhole time^ 
whereof what rcafon can wee give, b.it that which Mofes 
gave? to wit.that in fix dayes the Lord made the World, and 
rcfted the feventh. And (^Itrnens Alexandrinus and Eri'ebitii 
prove the I'ame out of Homer ^ U^o^ou vf/xap iTrh , )^'*StiJIa€- 
ftti fltTOS'Ttt, The feventh day was that ^ wherein 'all things ive^e 
finifhed • and out o^ (^Mmachfis^ a nd out of Linfts in diverfe 
pafTages to the (ame purfe , as Rivetns hath (kewed in his an- 
fwcrto Gomariis. And further, that in the French Kings 
library , there \^a Chronology of George SyncellHS,from ^/fdam 
to Di^cl( fa ;whcrcin Sa/majifn obferves, t-hat the computa- 
tion of times by weekes was before the computation of 
times by moncths and yeares^vas found out by Alholoiets ; 
and that the ancient fathers dillinguidied the fpaces of times 

only 



6o The moralitie efihe fourth C^mmmdeynmt 

©nly by weekes r and that the Cddi^an Aftrologers having ob- 
ikTVtdthe CGurfs of the Sunne ^ Moons ^ ^nd other planets were 
^hef^rfr that befiowedonthe fevsnd:ijcs of thd wjekj the names / 
of the planets ; and that hy the telUmony of an antient au- 
thor Manuicript. Zoroaflres and Hjftafpis were the authors of 
thefs dewonfrrations, 'But that this circuit of feven dzyes tvM 
i^ufe befon Zoroajfres andthefirfl authors of Aflrolo^j, ^ut 
the Jew es kept themfelves as to the diftintlion of times hj weckes^ 
fo tQ call the dayes by their order , th: frfi, thefeeond ; and thra 

■ theT^ytha^oreansdidthe /i% and called the prfl daj of the 

79eeki /-tiet lik^ as the Hellenift-i called it fJ-t'^^ u tgjv o-al^BaTtsu 
In the yeare, i627.There was (et forth a book at Venice (gts the 
fame Doctor Rivet writes ) iiatitled Thefaur^u pr^c^ptorum 
Ifaaci AtidL ludAv ; in the firft part whereof and I'^y, precept 
touching the Sabbath , he writes to this effeB , that the holineffe 
efthatfacred day is fo well known , that it were fuperfluous to 
fife many words in the explication thereof ^ feeing it is found 
to have impreffion in the very hearts of the Heathens themfelves ; 
hecaafe there is none that knoweth not , that when l^is highneffe 
to whom -none can approch^ hmlt this wonderfullfrarne^ he refted 
on the feventh day, * 2, And thus ere I am aware, I am fallen 
upon the holineffe of the day , acknowledged generally by 
the Heathens themfelves as this Jewifh writer conceaved. 
Theophilm Antiochenm an antient Father in his fecond booke 
written to (i/^i^fo/;'^:^ , acknowledgeth the celebrity of this 
day amongft ail men , though the reafon thereof was not fb 
well known to moft ; to ivit as.drawn from Gods reft on that 
day after he had created the Wov\d,Ttrtulitan alfo acknow- 
ledged the Heathens to folemni2e the feventh much after the 
fame manner that the Jewesdid ; confirmed by the learnod 
oblervation o^Iacobns Godefridus , notwithftanding £bme ex- 
ceptions made againft it. And that this was the praftile of 
the Romans he4)roves farther out oiTibullus and Oz/i^namc- 
ly that they did feriari reft on the Saturday as the Jewes did. 
And Manajfcs Ben Ifrael in his 35. queftron upon Exodus 
writes thus, A^^ Agareni quidem , Veneris diem religiofiffme 
Culentes quern Alginna vacant ^ Sabbato nomen^fuum cripue^- 
runt : hauddubih it a providente T>eo^ ut omnium animis aternl" 
tas ejpts imprimsretur. The very Agarenes, mojt religioufly ob* 

fervifig 



Is fiillin fora to lind CWtj^um , ,^ -^ 

fervi^g the Friday s which i bey call Alf^anui , have taken from 
the Sab hath its r,ame : doubt Uf^e Godfo^priViding^ that thf. 
eternity thereof Jhould he imffririted in the minds ofAllme^ ; Be- 
like as a tefthnony of Gods reft from his workes in the Crca- 
tion, therewithal! to maintainc an acknowledgement of Ood 
the Creator. More then this, Salmaftt^ acquainted RivetM 
with Ibmc collcftions made by the- forementioned Gsorgitis 
Symelltu out of ccrtainc apocryphal! bookes , one whereof 
is called ai^tt^ >^ricri; , the liiU generation ^ the other ^^^ A^«f/x,, 
the life of Adant^ in nhich the OHthor ohferves through many 
weeks 5 that thefeventh day was a day afrefi'^andthM he concea-" 
ved the author of that booke to have been a Jtw , tranfiated by, 
fome Hellenift , who, makes mention of the Lords Day : And 
Doctor IVillet allcageth r^i/(? calling thcicventh day Trou'^n^s; 
«»?tJ; , a felHvall of all Nations. So little ncede have wee to 
ftickc upon that mBeftod^ UJhiAnt U^hi^ «f«j, the f?venth,ds^^ 
An holy Jay '^ which (bmeobferve to have becnc (poken, not of 
the fcvcnth day of the weeke , but of the fcventh day of the 
moneth rather , wherein Apollo was borne ( which yet is al- 
leagcd by ^/^W(?«r and J?;j(/^^/'/« as for the leventh day of the 
weeke) what is wanting herein , being (b plentifully fup- 
plycd other waycs. ) And whereas Gomarm being convift- 
cd of the evidence of this truth , betakes himfelfe to a new 
eourft, as to (ay that this pra£ti(c of Heathens was taken from 
thcJeweSj and not from the ancient Patriarchs 5 Dodori?/- 
vetHs brings a nianifelt place out of Jofefhw to refute tba^ 
conccite of his ; As whoprofeflTcththatthiscuftomeofthe 
Gentiles had beene ik fAa*y» long agoe. And how unlikely is 
it 3 thatcjtherthe J5'^/>fM«/j orthe Nations bordering up- 
on the Jewcs ftiould take this from the Jcwes , wh<n we cpn-p 
iiAtv Solitnm inter accolas odium^ as Tacitm oblcrvcs, theac' 
cuftomed hatred between borderers ; cfpccially between the feed .at., 
efthe fVoman^and the feed of the Serpent *• and how diftaftfuU ^iCor,LiA. 
the things of God arc unto natural! men-, even folijhneffe un- 
to them, neither c^n they k*fow them^ becnufe they are fpiritually 
difcerned* And Horner^ and Linus , and QalUmachus , fetch 
the fcvcnth day from the very Creation ^ as whereon the 
making ofall things was finifhcd. I come at length to thq 
fourth Argument. 

4// 



Si The M oralitie of'thefounh Commandement^ 

44 Jf the Patriarches had obferved the Sabbath , Mofes rconld 

have mentioned the religious obfervation thereof by their an* 
ceftorS) to encourage them, I anfwcr i. it is not Hkely they were 
ignorant of the pra^iife- of th<;ir anceftors. The Chaldee pa- 
raphrafeUpon the Pfal* 92,.fuppbfeth Adam to have beene 
the author of the T/a/m that is intitled for the Sabbath, 2. If 
for Gods fake who delivered them out of Sgypt^ they would 
notobfcrve it, neither would they obferve it for their an- 
ceftors fake. 3. Udofes makes no mention of their anceftors 
pra<aife irrfettingapart any time for the fervke ofCod ; (hall , 
we therefore deny that by the fuggc^ion of light naturall fomc 
time is to be fet apart for this ^ 
i. The Fathers profejfe that no other foft'we frecept was given 

to Adam then toabflein from the Fruit of a certaine Tree. I an- 
£wer, (^hryfofiome iprokffeth expreffely , that from the be- 
ginning God hath (hewed that one day in the circle of the 
wecke is to bee fet apart for (pirituall operation • Likewise 
the teftimonies of ^^/7^«^/«^ and Epiphanipu are exprede 
for the acknowledgment of the inftitution of the Sabbath 
immediately from the Creationjas before hath becnc (hewed. 
Indeede both as touching the (citing apart of fome time in ge- 
neral! for Gods ferviccjandthe proportion of one day in (even 
in fpcciallj is more then poiitive. 
6* ' ^iznnes teavh that before Chrifls comming the Gentiles inight 

vbtai^efaivation bj obferving the morall X^ , and the La vp of 
n(ttHre<y with fome light of Divine faith ^ and fupernatur all af- 
fiftanceofGod, lanCwer. i. of what reputation thofe Divines 
heefpeaks of, de(crve to bee with us, let every Proteftant 
judgc.«.yct wee knw that the Gentiles might have evidence 
enough of the hdlincflfc of the (eventh day ; and that God 
left not himfelfe'withoutwitneire in this^even to Heathens is 
fo notorious 5 that we may juftly wonder ^ to obferve how 
the monuments of the dignity of the feventh day were fo 
ftrangcly prefcrved among them.3. Yet where teftimony iuf- 
ficient was wanting not oncly for the particularity of the 
dsiy, butforthcproportionoftime* wee doe not hold thefc 
tobemorallfoabfolutely, and in fudh a degree, as to fay 
that failingin this alone in fuch a cafe (hould prejudice any 
mans falvation j though we fay with C^yrjfoflome that God 

by 



isfiill in force to hind Chrifiians. 63 

by the ftory of the Creation hath (ufEciently manifefted that 
one day in the wecke ought to be fet apart for Gods Service 5 
and with Axioritu the Jefuite,that it is moft agreeable to reafon^ 
that after fix worke dayes one day intire and whole ihould bet 
conftcratcd to divine worfliip. 

2. From PapiftsthisPrefacerprocccdcstoProtcftantSjand 2 

tells us that thisjeemes to be tke jndgement of the Divines in the 
Low-Cofintries ; £or proofc whereof he produceth none but 
GomarM and RivetHs • both which are well knownetobc 
oppofite in the point of the originall inftitution of the Sab- 
baths And as touching the morality of one day in feven^both 
fValUu^ and Thyfim two profeflbrs of Divinity in the Univer- 
fityofXcj^^^jare well known to differ from them both ; and 
Hjfenipu a low Coiintrcymah too. As for Calvin^ I' have alrea- 
dy flicwcd how l« makes nothing for this Prefacer ; and that 
they catch advantage from him moft imreafonably by dif- 
membring him. WalUm (hcwes the fame to be the judgement 
of Martin Luther , namely, that one day in the wceke at leaft 
ought to bee con(ecrated to Divine Service ; and out of -^f- 
lanethon^ that all the cerenloniality in the fourth Commande- 
ment is retrained to the obfervation of a certaine day , that 
which rcmainesbefides therein commanded continuing mo- 
rall.* Bf^^ likewi(e affirmes that the fanftifying of every fc- "^inAp^i^jQ^ 
venth day as touching the Service of God^ is of mprall obli- 
gation and unrcmoveablc. The like ;*^^//<e^ (hewcs to have 
beene the judgement o^Bucer^ Teter Martyr ^Zanchyylnmus^ 
Virettu Calvins CiDWe^gut/Danafif , Antonitis Fajns^ Matthias 
Martinws , and in a manner all that have written upon their 
Belg'ckCatechiCme. By this, the Reader may confidef the 
modcfty of this Pf Acer , whenhee profcfleth that, it fcemes 
to bee the judgement of the Divines in the Low-Countries, 
that one day in fevcn to be fet apart for Gods (blcmn worfhip 
is not of the morality of the fourth Gommandement* But 
WalUns proceeds and flicwes the ^-^m^ to have been the judge- 
ment of Vrfinns , and ^Parapis of the Palatinate ; of Alfiedins 
•P rofefJbr at Herbcrne 5 together tvith Lansberfipis siud' Fejftfs 
BommfHs^Mtn:\mt3Limt)g the morklity' of one day in fcven, 
Co bee conlecratcd to Divine Servke. Atid in thi clofc pro- 
fdflTeth 3 hee could adde the tcftimonies of many Englifli 
i and 



S4 ^^^ M^raMtiejfihe fmnh OmmMdemem^ 

ifisd Scogtife Divines , who ei-^r have becne accorapted Or- 
Sbodo^j^ wmuxnn$ in fudgcmcnt with the former onthk 

^^^"^^ taftofallcoiilid^^ what Is Gomarus his ownc opinion ^ 

m4.l€m 4= ^Q jyjg^ ^jjj^g lyg j|j.g n^t fo precifely bound to this proporti* 
onisfdmej buc cbat wcc may allow a better. T/a« condition 
jsf Div/ff^ worjhif ( faith he ) commanded in the fmrthCtim-^ 
m^ndement requires th^ not only certaine ^aye^ Q for order and 
for Qods better fervice fake ) he obferved, h fit aifo that fn^^ 
^ient dajes he ohffrvei 5 it cannot be inferred frQm this that God 
hdthnot defined a certaine day t$ hs , thUit it is indifirent .whe-^ 
fher we maks ^hoyce «fone in fifty 5 or if* an hundred^ or one in a 
/ff&5# r/?o^;j;i Then proceeding to define wbat arc fumcient 5 heg 
^cknowledgcth that the dayc8 ftt apart for this miift Ijee ei« 
{her as frequent or more frequent ^ then one day in fcven.'And 
in this anfwer of ^/w^^r;^/ to an argument of fT^/Z-e;!^/ made 
Ey^mMciUg fQi- the morality ofone day in feven doth jS/'Z'^^/// reft | name* 
h^»' Jy thaf to us who are eajed of the burthen of lewijh ceremonies^ 

$he dayes confecratedto^ivine Service may be more^ they may 
potbefeyver. And ad de5 of his own , that we cannot in charity 
require f>f our fervants the iabour x)ffo many dayes ( to wit of 
fix. J yoithout fofne reft, As for the (econds which this Pre* 
facer faith (jomarm brings, to wit Vatahlus , and Wolfgangus 
iMufculHS, thisisnothingtotheprefentpurpofc. Forthcfe 
;irc not brought in by him in the point of the morality of 
one day in feven , but oncly in the point of the originall in- 
ftituaon of the Sabbath ; but this is his jugling courfc to 
mcndicatc fome (bcw of authority to fervc his turne where fiib- 
ftanccfailcthhim* 
9* 3. As for the Hollanders who in If availing about the 

World Wcftward had loft a day > that is , came to obftrvc 
our ;Chriilian Sabbath one day too late | when this Prcfacer 
^skcs hereupon , i^hat Jhould thofe peop/e 'doe when they were 
returned ; I will not aniwer by advifing them to travaile the 
World over againc Eailwardjthat they may finde the day 
which tbcy had ioft.j by travailing round the World Weft^ 
ward ; much leffc that thcjr (hould renew their travailes the 
fame way till t(icy had loft fix daycs more , that fo their Sab* 
bath might C9«^^iirce with the Sabbath ©f their Countrey^ 

mm 



is Jit// in force to hind Chrijiians. 6 5 

men at home : but according to the particulars propofed by ScB^ J* 

him i naHiely to concurre now with their Countrymen a day 

before their time 5 that fo they might make amends for that 
time which they had loft , if any ncede oi amends , and not 
rather for uniformities fake.For when in the dayes of Jcpjpiah 
the Sunne {landing ftill one day was a3 long IS two dayes, yet 
this was nothing material! to the altering of their Sabbath^ 
much lefie when the Suhne went backe lo. degrees in the 
diall o^AhaZy while King Hczrchiah reigned. No (bber man 
I thinke will lay, the morall Law was broken by this^ though 
one weeke in Jojuahs dayes contained more time by i 2. 
houres, then any former wcekc, and another weeke in King 
Hf<,fc^;//?/7/ dayes was found to bee many houres longer then 
his fcllowes* 



H THE 



66 
SeSi. 5, 



^<^^(<^S&Sii<S*i^^iS»i^\i>!i'-§!iiiiiiS» 






m f.'. 




(!A.^ aZ @MJ^ a*.3l« -sAEaks <tt. 

THE SECOND 

DIGRESSION 

CONSISTING OF TWO 
PARTS. 

I. In making goodDoBor Wallaeus^A/V argnments for . 
the mo^ulity of em day infeven 3 againji the anjwer of 
DoUor Rivetus. 

II. In anfrvering o^Do^or R.ivetus^/V arguments dire^-* 
ed againfl the morality of one day infeven* 




O W whereas Doftor Rivetm about the ob- 
fervation of one day in (even as necefTary, 
differcth in opinion from his two Collegiies 
Doftor ThjftHs , and Doftor WtUn^ , and 
not (boneIy,butdirc^s himielfe (after Go* 
marm^ to take into conHderation the argu- 
ments propofed by Doiflor WnUm for th» morality of one 
day in (even , and to accommodate an anfwer thereunto : I 
thinkcitfit, not to omit the difcuffion of that anfwer of his 5 
and that in fuch fort that I may carry my felfe correfpon- 
dcntly to his ingenuous behaviour herein. 

The firft argument of lyiiUus is this, ifh^ the force and 
analogy ( of the fourth Commandement)it he not rightly colleH^ed 
thatoype day off even is to be confecrated to Divine worfhio^then 
no certaine uumher or circle ofdaycs-'can he limted (to the for e* 
faidfHrfofe ) hy any Divine free eft , feeing in no other frece ft 

is 



Is fiill in foth to bind Chrijlians. 67 

k found mem im^yf any ^t her number ; ani therefore it pjall he ScEl. <, 

I^t^ffil/toch. 'jc Ather a thirtieth dnjy or a fiftieth dtty mthom ' — 

trunfgreffidn oj any ^Divine freceft. l^ttt this, is ah fur d. This 
argument is of great force ; confidering the difference bet- 
weene proportion of time allowed unto Divine Service j and 
ihe difference of the day 3 keeping ftill the fame proportion. 
For every niafter , from the greateft Prince to the meaneft 
houfholder expefts that his fervant (hould be profitable unto 
him, and accordingly hee expcdsa ccrtaine proportion of 
(ervice to bee performed by him 5 as namely a good dayes 
worke for every day; a good weeks worke for every weeke.And 
in every trade it is well known by them that are feen€ therein, 
wherein confifts a good dayes worke ^ whereof whofbevcr 
failes , he is aceompted but an idle and unprofitable (erv ant ; 
but fo the worRe of the day be done, whether he^ laboureth 
more in one houre, then in another, he regardeth not. Such 
in like manner is every ones coiifideration of a weckes worke. 
So likewiie as touching the fcrvice of God , it is nothing 
materiall as touching the fubftance of Gods fervice what day 
ofthewcekeis fct apart for that. For whether we confider 
the advantagious nature of it for fetting forth the glory of 
God who is our maker ; and as we came from h im (b we mult 
be for him, Rom. 11. 3c Heh, 3. The (upreame efficient being 
ever of duty the fupreame end ;" or whether we confiderthe 
profitable nature of it to our ownc (bules in comming ac- 
quainted with him , both touching his nature, touching his 
counfaile concerning us , and touching his will. For when 
we defpife him,we defpife him againfl our (elves ; and when 
wee provoke him , wee provoke him to the confufion of our 
owne faces ; himfelfc being nothing profited by our fervice, 
but our owne foules rather, though he be plsaled to accompt 
himfclfe glorified thereby : it being his glory to doe us good. 
This advancement of his glory and our good is no more pro- 
moted by fetting one day in a weeke apart for this then ano- 
ther. But betweene the proportion of one day in a weeke , or 
ORC day in a moncth , or one day in a yeare ^ there is a vali 
a«d momentous difference. For we come to the knowledge 
of Ck)d , and of the mytteries of godlinefle by fmall degrees; 

H 2 and 



68 The , Moralitie ^f the fourth Commandement^ 

Sc&.^ <• ^"^ ^" thewaycs of holin'efle wc clamber as it were up an high 

— 1— L- and (leepe hill ; and our life is a wayfare , our condition is 

the condition of travellouvs •, nay our life is a warfare, arvd 
theDivell and his angells of darknefle goe about continuilly 
like fo many roaring Lyons > and hungry Beares/ecking whom 
they may dcvoure ; So that wetravell to Heaven as it were 
by dennes of Lyons , and over raountaines of Libbards, 
And will any wi(e man f^y that it matters not much in this 
cafe^whether we acquaint our felves with the Armour af God 
one day in a wceke, or one day in a moneth , or one day in 
ayearetoarmeourlclvesagainft fuch ghoftly andwatchfull 
enemies I Secondly, confidering that it was never knowne 
that any mafter from tlie higheft to the loweft. Was fo foolifh 
to leave it to his" fervant to cut out what proportion offer- 
vice he thinkes fit , wherewith to fatisfie his mafter for his 
keeping, and for the wages which heexpe<flethat his hands. 
Thefcthings confidered ; I fay this firft argument of DoAor 
TValUtu is of great evidence and force, and therefore it is 
to be well weighed and confidered what anfwer either Dof^or 
RivetHi or any other doth make unto it, and what fatisfafti- 
on it gives. Now the anfwer that hce makes unto it pro- 
ceeds not in his owne name, but in tbe name of another, 
to wit,inthenanxofC7i?»;^«|f , and fuch as concqrre with 
him. 

To this they anfwer ( faith he ) that it is vo inconveniettce 

. that there us yro certaine yitunber or circle ofdajes defined for Gods 

f er vie e ^y any precept. It is enough that the nature of pub liqiie 

worfhip y in genet all comprehended in the fourth Qommandement^ 

doihrvcjpiire that n^t only cert atne day es he ohferved ^ but that 

the number of them he fuffcient alfo , nor fewer then the right In^ 

fiitution of the (^hnrch^ thefalvation ofmen^ndglorj of God doe 

reejutre^andthat God hy not defining it^ hath not left unto us a wild 

licentioufncs hut a prudent liberty,^ <»And therefore that it cannpt 

he differredto one day in ti^enty , or thirty , much lejfe to one of a 

thoufand, 

2* 2. Over and above they note ( (aith he ) that from the 

Tjtorallreafon of precept it is gathered what number ofdayes isfuf^ 

feientfir divine Service ; namely tha$ feeing we are eafid 



Is pi//mfir€^ to hind Cbrifiiami 6^ 

^ft'he hnrien of ctrtmomes ^ Tvhereof the Ifwcs were Hst , and S^A X 

yet God recjmred one ddj infeveti to he i^pt holy hj them^ vrt .! 

fjtay ^ msre freejuent in D ivine offices^ hnt oh^ h t tuit to be ie^e : 
hnt jet that Q 0T> hath not precifely tUd ChriHmns to Any^ 
thatu ^ as /tak^it^ to a»ydayinthfiveel^^VfhcrcxsitBiOUld 
he to any proportion of time , otherwilc it is nothing to chc 
present purpofc. 

3. Doftor Rivet 'M addrs this of his t)wnc , that fVhercAi 
this alfo is morall that Jome refl he granted to fervants and labour^ 
trs^in charity the labour for fo many dayes cdnmt be ex ailed of 
them without feme nfl, 
•To chislTcply, 
Heccwe have acknowledgec!,that not only f->mc time5btit ^^t*i* 
fil(b a fafiicient proportion ot time is to be fct apart for Grods 
publiquc fcrvice , and that by the very light of nature ; for 
that I cone cav€ to be his meaning, and not with reference 
to the precileComniandement commanding it but with re- 
ference unto it as it is morall , and fo acknowledged by light 
of nature. For it is apparent that the Comnlandemcnt in re- 
<]i:iring a (cventh doth therein require one day in (even , and 
noc leave it at randomc, what proportion of time , but de- 
fines it. 2. I appealc to every mans conlcicncc , and that as 
guided by the very light of nature fo farrc as it may be /uftly 
thought to be incorrupt , whether it be not more fit the 
Lordhimfelfe (hould (et downc what proportion of time he 
thinkes (iifficienc, then that the definition hereof fhould be 
left tothefervant, and that for theieconfidf rations, i. If it 
be left unto man , how improbable is it that all the Nations 
of the World (as Chriftians are or may be found in all ) will 
-concurrc in jtidgcmcnt , and if they doe not , who feeth not 
what a way is hereby opened to mifcrable diftraftion and con- 
fo^ion 5 confiier what Socrates hath written of different rites 
in keepdng Lent, and in obferving holydayes. 2. ,Ifit be left 
to man , it is very likely that little enough will be thought 
fufficient, fb burtbenlbme unto fleih and bloud is:Gods Ser- 
vice ; and the major part in moft Nations ( if not in all ) 
even of the beft ( as is to be feared ) is not truly regenerate. 
For as our Saviour tells us chough many be called yet but few 

H 3 arc 



7dr The M oratitie ef the fourth Commandemcnt^ 

Sefi K ^^^ chofen. 3. upon this he concludes it may not be diifes red 

*. Z?* — to the twentieth d^y ; yet iris well knowne that "Bremif-is hAih 

profefledlt may be differred to the fourteenth upon Lezuicw^ 
35.8^ 'dS DoCiov T ownde aiieageth him. Now if fb great a 
writer hath beene of opinion that from the icventh it may 
^ be put off to the 14^^. why may not another rife npand 
maintalne that from the fourteenth it may bee put off to the 
twentieth/o dangerous k istoforfakethat light which God 
hath given us in his Word 5 and by way of divination , huni: 
after a new light of evidence in the counfailes of our owne 
hearts, fn the light of my confcience it leeme's moft abfurd, 
that it fliould be left to the fervant to cut out what proportion 
of fervice he thinkcs good unto his mafter. 

a. It is well that both he and GonjAry^ thinke we arc bound 
to cut out a better proportion of Gods Service then was pre— 
(cdbed to the Jewes rather then a worfe : yet T^rent'tpu as 
great a writer as any of thefc , thinkes otherwife, as wee have 
heard.3. doth only our frcedome from the yoke of ceremo- 
nies requires this ? and not much more » 1. the love of God 
revealed unto us in Clirift in the daycs of the Gofpell. 2. the 
encombrance of Gods Truth with errors, and herelies.and 
tho(e very dangerous ones. 3. and in a word the (brong op- 
pofition that in thefe daies of the Goipell is made , and will 
be made more and more as the end of all things doth approach, 
both unto faith and holinefle. It is noted to be the linne of 
Ghriikndom not to receave the love of the truth .a the.f 2^ 
And of thefe latter times Tau^l hath propheiied , that men 
ftiduIxJ be Severs of pleafures more then lovers of GoJ. 3. as 
for this opinion of Gomarus and RivetH4 • I am glad they arc 
£b farre convidcd of truth in this argument as to profefle, 
that Wc ought to kccpe holy rather more dayes then fewer; Buc 
why then doe not the ftatcs o^ Holland under whom they live 
Cif they be of the fame opinion j mate it good bypraftifc> 
And the French-Churches alfo 5 But they want example in 
antiquky for this. Whoiecthnot that this is delivered oncly 
to fcrve turne53nd hcl pc at a dead liftjwhen no other way is o- 
pcn to (hift off the Argument ? 
3. And lai'ily whereas he^aitfs .( vihhGtUvh ) that after 

Co 



is^iliin force te bind Chri^km. 71^ 

So nianydayes (towitafter fix, for no other number ^as Sefi^X, 

fpecifyed ) reft nnift bee granted tofcrvant^onthefcyenth • 

doth not this evidently convince that that day muft beeotir 
Chriftian Sabbath ? P'or what ? {hall the mafters keepe one 
and the (crvants another ? or ihall the fervants not give them*' 
l^lvcs to the (ervkeof Gad on the day of their reft, bcitra-* 
thcr on the day of their labour in the workesof their proper 
caHings ? obfervc I pray how at every tiirne die light of Gods 
direftion doth meete with qs , to keepe us in the good wayef 
of the Lord , if we will not wilfully-fhutourcyesagailrtftitJ 
Now let that (eventh day which is our Chriftian Sabbath bc^ 
well obfcrved, firft - and then let the ftates take what order 
they ftiall fee good , for the obfervation of another day al(b* 
Yet we finde by experience^that hardly are men able to main-' 
tainea poorc living by labouring hardly fix whole dayes iri 
the wecke. I come to the (econid which Rivetm recapitulates 
in briefe thus. 

2 . It is drawn from the nnmher of fix dnjes allovpcdfor rcprk^i 
v:>htch number cannot conftft y nn/effe it he tet minated in reft^ and 
in cejfation on the feventh. To this Kivetus anfwereth 5 rhxt 
t he fx dayes of lahoHr are in reference tb the feventh of ref^^^ 
the determination of which fe^ienth day heing non* taken away /t 
man may worke^nany day y fo long as fomedaj he chofenfwhe^ 
ther hy Divrne coriflitution or humane ^ and reafon able difyoft" 
Hon ) for Divine Service, which may he infuch fort^ that fewer 
dayes fia// be left for worke.ElMConMcr* Refp&ff i 

What more reafbnable difpofition humane , then that 
which is conformable to conftitution Divine ? now it is ap- 
parent that God required of the Jewes one day in (even 5 nei- 
ther was it ever knowen to bee abrogated ; the particularity 
of the day is abrogated5not the^roportion of time^ground wc 
have for the one by the ceremoniality of it, no colour of 
ground for the otherjnor did ever I ihinke any manfethil 
wits on workc to dcvilc a ceremonialitie of one day in fcVcn.' 

2. But what? (hall the morality ofreft granted to (crvant», 
be altered alfo under the Gofpell ? did Calvin ajiy where 
teach this ? may not mafters cxafl as many dayes worke of 
their (crvants under the Go(pcll as under the Law ? hath not 

H ^ Cbrift 



^i The M^raliiie of the fourth Ommmdement^ 

SeB . \. ^^f i^ defcrved at the hands of I'ervants to bo as fcrviceabic 

* ^*- to their mafters as ever 1 LaiUy arc thefe daycs of the World 

fuchas wherein a labouring man may mamtainc himfelfc, 

by the labour of five dayes in a wceke as well as by the la-* 

Ibour of fix .? A long time I have found it obferved by traf- 

•fiquers ia the World , that nothing is m6r« cheapc then 

mens labours ; a notable evidence bow unprofitable (er- 

Tants wee have beene unto God, and therefore liee makes 

the labour of our hands andlweateof our browes to afford 

very unprofitable ftrvicc unto us. Can the(e Divines make 

the World more favourable to crafts-men, and bring their 

commodities in better requeft then they are ; if they could, 

let them then change, the morality of fervtnts reft , and 

for one in (even allow them one in three, or fourc, o r five ; 

their mafters will bee the more eafily brought to entreat their 

confcienccs to condefcend- Oc if Kings had power to make 

the commodities of their pwne Country more worth , and 

the commodities of other Countries leflc worth ( which 

upon due confideration will bee found as needful! equally ) 

then place might bee made for this. Till then let us bee 

content with ^i</i'/W/-morality of the fourth Commande- 

mcnt in reference to (crvants reft, namely one day after fix; 

and therewithal! confider whether our Chriftian Sabbath 

mud not bee confined to that day as the onely day of reft 

forfervants ; and I hope wee fhall not tbinkc it fit to allow 

one Sabbath for the mafters , and another for the fcr-' 

vents. 

^^The thirdu dr^iivnefremthe exdmpUsofthe^poftles 
MJtdthe apoflolicall ^hftrch^wh^ in place of the (lewes ) Sdh* 
hdth , dhferved the firfl daj of the ypeeke withont .variation : 
therefore y J force of the frecefi^one day in feven is to he 0b' 
ferved fitlU Never any hath heene found to change this ; 
therefore that r^hich hath heene l^pt from the heginning of the 
YYorld^ and JhaH continne tq the end , is to bee taken for 
fuch as by the Analogy of Gods Commandement bindj aB 

To ftiis i?<V^//« anfwcrcth y that tht eonfequence is not 

firme: 



men. 



Isfiiil in force to i^ind Chrifiians. ■} 5 

£rp,e 5 f>r as much as Cbrifiiavs okf^rved the L^^' ^:f Setl. J. 

T-rrLitwilelydoneof them, Ictt by a greater change they 
mkhtoffend the hy^^s. And that it might be a fr« monument 
oftheir maintaining the weekly remembrance cfChuttsRe. 

^""nerrayeth they did it freely ; bnt of things freely /f.^. 
done without any confcicnce of duty obligmg, it was • 
never knowne'that fo univerfall » <:o«^"J«"«„j;^'/°""^ 
a, the obfervation of the Lords Day. Nay Ph.lofophers 
obferve that things freely done at often come to paflc to the 
contrary, hjn. ,hen it was free f.r them to obferve 
one day infourteene as well as one m fcven, as «..«/>«. 
profefl-eth, and confequently as well on^ m twenty,wh.ch 
Lw«. denies. Nay it ftood them upon to change the ob- 
fervatioi.,left men by univerfall and perpetuall praftife might 
£e ^firmed in an opinion of the "-effity ^f that wkcji 
is not necelTary. It is apparent that astheLordsDay un- 
der the Law was on« day' in feven , So the Lords Day m 
the Gofpell was and (till i. one Day in. feven. And both 
himfelfe and e;<w<»r«. are driven to profeflTe, that we may not 
allow a leffe proportion then one in feven to Divme wor- 
fhlo And I appealeto every confcience , to ,udgf .^y the 
viry S of nature ; whether the Lord rcqu.rmg of 
the felts one day in feven to bee confccrated unto him, 
it doth not manifeftly follow that wee Chnftians can al- 
lownoleflTe then onein feven ; and whether ,t bee not ht 
that the Lords Day Qiould bee our holy Day ; and as for tl e 
allowance of more in a weeke then one , let them per- 
S their owne Churches thereunto firft , and then . 
will bee time enough for us to hearken unto «heni. And 
what (hould movethem to iUuftrate the memory of Chnfts 
, Refurreaion weekly > whereas they contented themfelves 
' JJith a yearely iiie^oriall ( if at all they obferved any 
Lh ^ *ef his Nativity , Paffionand Afcenfion , and fending 
downe of the Holy cihoft. Why doth hte not ccnCder that 
tSy ofthe weeke onely whereon Chrift rofe is called the 



*^^4 ^^^ i^oralitie of the fourth C^mmmiement^ 

SeSi. 5. Lor JsDay in Scripture, whereon f oh n the beloved Difciple 
— .-- — — - received from his loving Lord , and mafter,tliat Divine reve- 
lation of his concerning things to come. 

■ ^Jfthe nnmber of [even ,( th^t is^he obfervation of one day in 
fiven ) in this (^ommandement be changeable y then. as ccremo^ 
niall , orasfoHticall: not as ceremfmall ; for then theChi^rch 
ought not to cbferve it. Nor as politicdU ; for in themorall Law 
■ . precepts politicail are not given* hndto this /^/V^f/^/ anfvvereth, 
that the obfervation of the feventh day is ceUmoniall : and 
that the Primitive (^hptrch kspt it not , neither did the Pri-; 
mrtive Church keeps it ^ nor doe vee hepe it 4s ceremoniall ^ 
hut another .feventh day , for Scclefiafticall policy fake, not 
civilU 
Kefpon, When hee falthtve kfepe another feventh d^ 5 heimpJleih 

that by the (eventh formerly mentioned hee meant that par- 
ticular day of the wceke which the lewes kept ; and that wee 
ipdeed acknowledge to bee ceremoniall ; but in this inter- 
pretation oifVa/UuSyhcc manifcftly corrupts his advcrfaries 
argument , which is plainly direfted againft the ceremonia- 
lity of one day in (even indefinitly confidered , and not a- 
gainft the ceremoniality of the lewes feventh. Yet when he 
faith the Primitive Church did^and we doe kecpe a fevemh^but 
not as ceremoniall 5 hee fpeaks to the point ; but his words 
following have no coherence herewith : fo that hee may 
feeme to (huffle miferably in this , affcding to decline that 
which he is not able to anfwer. But take wee him at the 
beft^ he mull: fay that the obfervation of one day in feven was 
ceremoniall, if hee fpeakes to the purpofc. Now let him 
(hew us if he can , the ceremoniality of one day in (even, and 
how Chrift was the body of it ; nothing more common 
then to affirme that the lerifes Sabbath was ceremoniall hand 
overhead, without anydiftinftion of the fandification of 
the day^and the reft ; much lefle diftmgui(hing bctweene the 
reft of one day in feven , and the rclt of the (cvcnth. At 
length I found a faire way opened for the explication of the 
ceremoniality found in the reft on the feventh day. • But as 
for any ceremoniality in the reft of one day in feven ; never 
f 1 1 hinke)any man fit his wits on workc to dcviic ihat.Laftly, 

after 



is fill I in foKt to bini Chrifiians* ^- 

after fiich a ccremoniaiity » dcviied , wee will confcrre whcr J*^^ ^ 

ther in rea(bn (uch a thing ought to bee ftill obferved as was L/1 

oeremoni ill unto the hwes - and why may wee not as well 
obfervc circiinicition wi h the Eihiop'tAns^ who obdTve it only 
in conformity toChrill, who was circumciled ? 

Now becaiife Rivetm brings arguments aUb to thecon^- 
trary,to prove that the oblcrvation of one day in (even, un- 
der the Gofpell is not nece(rary,but fieeiit is fit we (houldcon- 
fider them alio to prove what force is in them. 

If by force oftheCommandement a feventh day is to be /jy-^,^^^ j^ 
kept, thf n tliat day is to be kept which the Conimandement 
hath dehnedjwhich is the Sabbath of the /n)^f/. Refpon, 

To this I anfwer by denying the con{equence,and not con- 
tenting my felfc with a bare deniall , I prove it to bee incon- 
fcquent. For whereas God in commanding the feventh hath 
therewithal! commanded one in (even , andV/ithall fpeci- 
fied which of the (even ihall bee refted on and fan£tified unto 
hisfervice : If it may bee made appeare that ths pan:icularity 
ofreil on the feventh day be abrogated j and no colour can 
bcbrcKightforthc abrogation of the proportion oftime,to 
wit,of keeping one day in fevcn ; it will evidently appearc 
hcrewithall, that this confcquenceof Doftor i?/wr^/^ is un- 
fbund. Now this wee prove to bee moft true ; fora(much as 
the Jevfes reft on the ievcnth day was cercmoniall prefiguring 
Chrifts reft on that day in his grave ; as both the fathers of 
old and modcrne Divines both Papilf Sjand Proteftants , both 
Luthcranes, and Calvinifts have acknowledged ; but never 
any man was found to devi(e a cercmoniality of refting one 
day infev^n 5 they may as well give themftlvestodevifca 
cercmonality in the (etting apart of fomc time in gcnerall for 
Gods holy worftiip and (ervice. 

2 . Now thi^ puts me in minde of another way clearely to dc- 
monftrate the inconfcqucncc oiRivetM his argument thus.If 
it will follow that in caic wee arc bound to fuch a propor- 
tion of time by vertuc of this Commandcment , therefore 
Wee arc bound alfo to keepe thefevcnthday : Thenit.will 
follow as weH, that becaule wee are bound to (et apart fbme 
time for the (ervice of God by vertuc of this Goraraande- 

raent 



SeM, C -racnt { asalLconfefflc ) ithcnefore mtMc hcmnd nKoto kecpc 
• *■ ' ■■ ' tfiich.a proportion of time as is kcrc fpccificd , and the feventfi 

day , alio which is ihcrc pardculatcd; For like as God doth not 
command iuch a propoition of time iti (pecialljbut by com- 
iinaiiding the obiciratioH of the fcyenth day 5 in like foTt 
fldtihcr doth God Command a time in gencrali tobec 
fe Apart for his fctvice , but by comtnanding of (uch a 
proportion of time in fpcciall , and fuch a Day in p^i- 
ticular. 
Rher, 2. 2, His Second argument runncs thus : if the obfcrvation of 

every fcvcnth day bee moral] it muftbce knowne by light of 
nature , but fo it is not. Therefore it is not morall ; and fee- 
ing it is not politicall , it muft becceremoniall 5 and therefore 
doth not oblige by force of Law morall. To this ranfiver 

^^/f'*. -LctbutDoaori^tWwftrctch his wits to defcribe unto 

tiswhat cercmoniality can poflibly bee devi/ed in the obicF- 
tipn of one day in feven ; and when hee hath dcvifed it^I dare 
appealetohisownc/udgementand confcienee for theappo- 
bationofit- .For I doe not thinke itpofliblefarthewit of 
inan with any colour of realbn , to device a ceremoniality to 
be conftituted in the obfcrvation of one day ii> fcvcn^fpeak- 
ing of It indefinitly as wee doe, the body whereof can bee 
found in Chrift ; for of fiich ceremonies wee fpeafce » 
that as fliadowes are co. flee away when the body comes in 
place. 

2, Neither doth it follow that bccafifc it is not morall nor 
politicall , therefore it is ceremoniall ; for (bme will fay that 
it L is poiitivc as touching the defining of fbmc pafticular nc- 
ccflarily required to tht performance of a morall duty.As 
for example,not to go further then the matter io hand for 
inftance; it is generally confeflcd 3 to be a morall duty L^na- 
turallinftind, that (bme time is to bee fet apart for Gods 
fcrvice ; but of our ielves wee are to (eeke of the proportion 
of time ; it is fit for none (b muchasforGodhiraiclfeour 
Creator,and confequently our great Lord and mafler to define 
what proportion of time fhall be allowed for his Service; now 
this they call pofitivcly morall, as belonging to the execution 

of 



Is fiill in force to bind ChriSiians. ^-j 

gF a morall duty. Yet indeed not fo much a circumftaiice Se^» C 

thereof in proper fpccch as the fpccification of: thcgencrall — '■ 

concerning the circuniftance oftime. 

3. Yet to draw nearer to the morality of it 5 what ? (hall 3* 

nothing bee morall that is not knowneto bee (b, by light oi 
nature , for what I pray V is not our nature now corrupt ? 
nay hath not i^frifiotle profelled that matter of morality is 
not capable of demonftration ^ but onely of Tri^cLvoKoyU per- 
fwafion ? Nay how is it knowne by the light of nature, that 
fome time is to bee fet apart to the worfhip of God chut made 
us *y but upon prefuppolition that God is knowne to bee our 
Crcitour ? and is this knowne by the light of nature ?Ho>v 
came ex/r//?<?Y/<? then the greatcftPhilofophcr that ever was, 
and hiswholefchoolcj how I fay came they to be ignorant 
of it ? but upon prefnppofition of the Hiftory ofthe Crea- 
tion knowne imto us, Doftor/'«7^ fpares not toprolefJeas 
Mafter^r^^^reporteshim, thatbylightofnatureitis known 
, that one day in (even ought to bee confecrated to Divine Ser- 
vice? Yet I am not forward to /ay fo much, burrathcr with 
(^hryfofiomg^ that now from the Creation God hathmani- 
fcftedthatoneday in a weeke is to bee apportioned for his 
fervice ; and with Az^orim that it is moft agreeable to rea(bn,7».'?if«'-^'^»'» * 
afterfixdayesofworkc, to fet apart one to his fervice. And '•'•^•^•*' » 
feeing Go -1 did require fuch a portion of time to bee confecra- 
ted unto him under the Law. Undoubtedly and by the very 
light ofiiature it is cleareandevider^^jthatnolefTcproporti* 
on of time can wee in confcicnce allow unto him under the 
Gofpell. 

3. I come to his third argument which is this, the neccffity 5- 

ofonedayin feven cannot confift with that liberty which 
the Apoftle intimates, (^ol, 2 1 6. Let no man judge you in 
meate and drinke 5 or in tht part of a day, or of Sabbaths, 
which are fhadowes of things to come. Which they expli- 
cate by a fimilitude. As nature requires meates and drinke, 
but Chriftian liberty is not tied to choife of meates accord ing 
to Mofcs his Liwcs : fo reafon dicl^atesthat fomctimeisto 
be (et apart for Gods publique worQiip,but the Gofpell freeth 
us from the necefficy of the lervifi Sabbath. 

To 



jB The Mora/it ie of the fmrth Commmdement^ 

Se£i,$. To.this I aiifwer. 

Ke/pori, ^- ^y granting the conclu'-ori j for the lewijh Sabbath 

Chriftiam obferve not. a. birt one day in ie\-eii they alwaycR 
have obfcrvcd, a manifeft evidence that they never conceaved 
this to be any impeachment to their ChrUtian liberty. And 
no marvel! J for they manifeftly perceaved that God required 
this proportion of time under the Lav/ , and from the begin- 
ning of the World ; how much more (hould we be carefull 
to performe no lefle under the Gofpell ? And indeed reft on 
the feventh day did pregnantly reprefciit before hand Chrifta 
reft that day, and that day alone full and whole in the grave- 
But as for any ceremoniality to be found in the fpccial] pro- 
portion of time^ to wi^ as one day in feven , never any man 
devifed any ceremoniality therein more then in the time in 
generallj which all confeflTe by the very light of nature is to 
be consecrated unto God. So that we have no need of Do{5lor 
Rivetm , his anfwer to hclpe us in the folution of this his 
argument. And whereas he conceavcs our Chriftian liberty 
to be impeached if any proportion of time be obfervedof 
neceftity by force? of precept, and of free choife. l. This is as 
much as to iay that our liberty is impeached , if wc iufFcr our 
Lord and mafter , to preicribe unto us his fervants what pro- 
portion of lervicc we (hall performe imto him ^ and not ra- 
ther have him leave it to the fervanttocut out unto him as 
little, or as much as he thinkes good, yet we do not deny- 
but he m.ay allow untQ bJm more; all that wc ftawdforis; 
that we ought not to allow him lefle under the Gofpell, then 
he required under the Law; and then he required from the 
beginning of the Woiid. 2. I marvell that Do<?lor Rivetus 
doth not obferve how herein he contradifts bimfelfe ; for hatb 
he not formerly refted in this anfwer of (jomartii, that by ver-i 
tue of the fourth Commandcmeht, we muft allow imto him 
dayes fiifticient for his iervicc;and that thefe day es muft b& 
x?ix\\^xTrcciuentiores then Rariores i^ more rather then fewer ; 
and if it be no prejudice to our Ghriftian liberty to be tyed, 
and that by vertue of the fourth Commandtmenti , to allow 
unto him a better proportion of time , for his (ervice,then that 
of one day in feven 3 how can it bee prejudiciall to our 

Ghriftian 



isfiill in force to bind Chrijlians, jg 

Chriftian liberty to allow umo him this, and that by vertue <y SeEi, %^ 
the fourth Commandemcnt. . 



. Now whether Do<^or Rivet w his anfwcrs t© the ^^P-'^' Riyct (xpficaf 
nicnts o{fVal'\em , or iiis ownc arguments to the contrary bee d^c, /-. j8^. * 
oFany force to hold him to that opii»ion which he conceaves coLz. 
to bee Cahirs in oppofition to the Doftrine delivered by 
WaliAta ^ I am con ent the indifferent may judg€ 5 as alio 
whether tlK two caufes mentioned by him fortheob(€rva« 
cion of the Sabbath contained in the Commandcment , doth 
not infer the third aUb which RivetHs oppofcth , namely the 
proportion of one day in /even. And that this is as free from 
all colour of cercmonialky as any of the other two. The 
firft was that (bme time is to be fet apart for Gods Service; 
now this gcnerall is not commanded there but as contained 
in the Ipeciall 5 to wit^ tlie proportion of one day in (even. 
Both of them being equally contained in the particularity of 
the (eventh day in that Commandement exprcffed. And as 
for the morality of reft to bee allowed to fervants after fix 
dayesoflabour^thisdoth clearely draw with it theconfine- 
menttjfthe time appointed for Gods Service to the propor- 
tion'of one day m ieven^unleffethe day ofrcii for fervarits Oiat 
not be the day contecrate.i to the exerciles of piety. And 
I much wonder that Doftor Rivetm a man of ilich judge- 
ment, and perfpicaclty doth not obferve this. The only way 
to helpethis a noma' y is in plaine termes to profeflethat fbme 
t^[\h to be allowed to fervants by their Mailers, but in what 
proportion, that i^not defined , but left at large to the plea- 
fureoftheir Mailer?. And as for ceremoniality in the pro- 
portion of one day in fcven, never any man devifed any fuch 
thin^ m ire then in the fetting apjrtoffome time in gene- 
rail for God^ Service 5 all confclfmgthi^itobeaduty known 
by the very light of namre. "^ut I doe not findc that Calvin 
hath any other m'^aning then that we are not (o tied to one 
day in feveni , but that more time then this may be con(ecra- 
ted to Divine Service ; which as T have difputed before/o 
now I am the more confirmed herein , Doftor Rivetm mani- 
fcfting this to be his opinion alfo, as well as it was the opi- 
nion of Gomarm j For inithis he refts^as may appcare by hi J 

anfwcr 



So 7!^^ moralitie of the jmrth^Cemmayidement ^ 

SeSl K 3^^^^'^^' ^^ ^^^ ^"^^ argument of Doctor Wa'Um. Neither is^ 

,__ 12L^ it true that Calvin did ceniure them who fimply maintaincdj 

that the obfervation ot one day in the vveeke dothftillre- 
maine as moral! ; but that fb maintained it as in reference to 
fome myfteriouslignification ; a;^ Dodor WalUy^ hath mani- 
fefted, and the w^rds immediatly following in Cdiindoz 
evince, which are the(e 5 but this is no other thing then in ~ 
contumely of thej/e^w^^j- to change theday^and in heart to re- 
taine the fame hoiineflc of the day. Here commonly the 
alleagers of ^<«/^^Vi to, the (ame intent that Dodor Rivet m 
doth , ufe to make a period j as {^Calvin delivered this abfb- 
luteiy ; whereas C/^/z^w propofeth it onely conditionally,as 
^ppearcs by the other halfc of the (entence thus. If (b bee 
there remaine yet unto us a fignification in the day es equally 
myfterious, to that which had place among the leives. And 
though I marvell not at others who dealing in this argument 
'dii^mtvi\htt Calvin s (tnttncc , fb to make him to deliver 
that abfolutely which hee delivers onely conditionally ; yet 
I cannot fufficiently marvell that Rivetm of rough impro- 
vidence (hould do fo too, cfpecialiy confidering the goodi 
paincs that Do^ox fVaUw hath taken to clcare CalviiesxriCdr.. 
ning in this point. 

Neither is Mafter/^^^^'-fZ^w^ 3 in hiseffigiationofthetruc 
Sabbatifiiie , of any fuch authority as to counterpoife the 
concurrent teftimcnies of (b many of our Sngllpj Divines to 
the contrary 5 not to fpeake of the multitude of outlandifh 
Divines whom Dov5^or WaUm mufterethup, concurring in 
the fame opinion , and whereas hee faith as Doftor i?^'^'f/■«/ 
reports hini^that fome great men , ivho vehemently contend, 
that thcperpetuall fanftity of manners doth require , that one 
day in feven fiiould be celebrated , have more authority then 
reafon ; I may bee bold to fay thatthey who with him have 
hitherto oppofed the Doctrine we njaintaihe , what authority 
they have I know not , but as for their reafon s , they are of 
fo hungry a nature 5 that hereby they manifcft that nothing 
butatfcjftion and their private ends they have, to beare them 
out in this. And whereas I doubt not but Rivet hs hath brought 
on the Stage the beft re4fons hee could pickc both out of 

Mafter 



Is fill I in force to hind Chrifiians. 8 1 

mdi^tv Robert Low ^ and out of Cjomarui'y let every indifferent Sc^ K 

perfon judge ofthem as they d^ferve; though I verily thinke * ? V 

that nothing but his affefti-on to Calvw^to hold up his credite, 
and reputation hath carried him all along ; and yet either 
my fclfe, and fVaUm myftake Calvin^ or liivetm mi(erably 
myftaketh him. 

But as for ourrea(bn,wc call all the World to judge of it ; 
God did require one day in (even to be fet apart for his pub- 
lique (ervice under the Law ; how much more doth he re- 
quire as good a proportion of time under the Gofpell ? Nay 
from the beginning of the World he hath required it, and 
to this day both /^B'f/ , and Chnftian 6'^»r//(r/ have oblervcd 
the (amc proportion. AgaineGod in his morall Law hath 
required this , and that not as ceremoniall , never any man 
hitherunto having fet his wits on worke todevKeanycere- 
moniality herein ; neyther was it ever knowne that God 
abrogated this proportion of time to be allowed unto him 
for his iervice 5 therefore it continucth ftill as a morall Law 
to bind us , and fliall continue untill God him(elfe fet an end 
unto it : now let matter Lowes reafons be compared with thefe 
in every indifferent confcience, and let them have that au- 
thority which they delerve , becaufe being well conceited of 
the ftrength of his reafons , hee fenfibly complaines of his ^ 

want of authority. It feemes Pope <iAlexan(Lr thttWud was 
a man of more authority then reafon. For hee maintaines in 
C^^pJicet, de feriisy as Dodor Rivetta relates it, that both 
theoldandnewTeftament have in fpcciall manner appoin- 
ted the Seventh day for man to reft thereon , and hee takes it 
out oi Smrez. de religMi. r* 2. but /?<Wr«^ cannot -affent 
unto him, i[ he delivers this of any morall inftitutt'on 5 yet 
that it wasfo appointed by the fourth Commandement un- 
to the /<fT?7^'/ it cannot bee denied ; and that not as ceremo- 
niall ; for we have feene how odly Rivctpn hath carried him- 
felfe in comming to fpeake of the ceremoniality, For to 
make this good hee flycs to the particularity of the leventh 
day ;andifthe ceremoniality thereof, bee enough to inferjc 
the ceremoniality of fuch a fpeciall proportion of time as 
of one day in (even ; it may (ufficc as well to conftitutc a 

I ceremonia- 



2£ The Moralitie of the fourth Commdniementl 

SeEi^K, ceremoniality in the gcnerailjnamcly in this that (bme time is 

— 1 --■ to be fet^parc for Gods Service, which yet all account to bee 

inorall by the very light of nature. 

If ^i^wf/?; hath no better argument to prove that the Be- 
calogHesLSgivenbytMofestothe Ifradites doth notpertainc 
to us but onely fo farre forth as it agrees with the Law of 
nature; then by inftancing in the Sabbath, which the Cfw- - 
^;V<?/ were not bound to fan^ifie : it ftands Rivet m upon to 
oppofe him as much as any, who maintaincs that the Law 
concerning the fanftifylng of the Sabbath was given toAdam^ 
i^nd.who brings divcrfe authorities to prove the obfervati- 
cJn of it generally by the Gentiles 5 This I fpeafce upon con- 
fideration of his reply to Gomarus taking exception againft 
^ (bmewhat in this argument delivered by him in his explica- 

tion of the Decalogue. But I hope the morall Law (hall be 
fufficicnt to binde us Chriftians if no other way , yet by this 
argument of proportion. If God required of the leaves under \ 
the Law that one day in (even (hould bee fet apart to his (er- 
vice : how much more doth it become us Chriilians to al- 
low as good a proportion of time for his fervicc under the 
Gofpell 1 This I (ay (hall fufficc untill Kivetus anfweareth 
it , which never will be, for he as good as confcfleth that we 
are bound to allow God for his fervice 5 rather a better pro- 
portion of time then a worfe. And as for Do6:or PrideauXy 
I nothing doubt but he will cleare us from Judaifme in argu- 
ing thus ; as who Seft. 7. profefleth that if they ( againft 
whom he difputes ) required no more , but the Analogy, the 
equity or the rcafon of that Commandemcnt , we would not 
flicke to yeeld unto it. And whereas Kivetus addes that the 
argument which hee annexeth fcemes to him of great weight, 
namely that hee who ftickes to the Commandemcnt mu(l 
exa^lyobferveit : And that therefore into the place of the 
ieventh from the Creation , no day is to bee (ub(tituted. But 
this argument I have anfwercd before , all for the moft part 
grant fomc ceremoniality in that Commandement ; now if 
reft on the (eventh be found to bee ceremoniall , but not the 
reft of one day in (even in an indefinite confide ration 5 it will * 
foUoW hcrchcnce 5 that the fevcnth muftnot beobfervcdas 

accompli (hed; 



is fit// in forte to hind Chrifiiansl J j 

accomplifhcd in Chrift ; and that the- proportion of time ^^Q ^^ 

is ftill to continue, as indeed by'cxperienceweefindeitveri- *2l^ 

ficdincach. For the observation of the fevcnth isceafcdas 
prefiguring Chrifts reft in his Grave, but the obfervation of 
one day in leven ftill continueth unto this day, 

NextforthefecondThefis, that the aheration of the day ?''«!'^^^. 
is oncly an humane and Ecclefiafticall conftitution , the 
Doftor flicweth in the firft Sedlion , the generali con(ent of 
all forts of Papifts , Jefttitcs , Canonifts , and Schoolemen ; 
of fbme great Lutheranes by names , and generally of the re- 
nionftrant or aArminUn Divines in their confeflion ^ whofe 
tendries in this point, wee may conceave with realbn , not to 
bee different from the DoQ:rine of the 'Belgicke Churches, 
in that foure profeffors of Lejden, in their examination or re- 
view of thatconfedion , have pafled them over without note 
or oppofition. To thcfe befides are added diverfe of our own, 
EtenoJirismnpdHci^ as hee fpeakes it in the general!, that is, 
as I conceave his meaning fuch as are neither of the Lntheran^ 
nor of the (»x/r»^/«M« party : of which lince hehathinftan- 
ccd in none partiailarly , I will make bold to borrow two 
or three teftimonies, out ofthe tractate of gomarm before rc- 
membred. And firft hec brings in 'Bullenger , who in his 
comment on the firft of the Revelation , calls it Ecclejldt con-» 
Juetfidintm , an Ecclefiafticall Ordinance , and after addes, 
Sfonte Ecdejia:, rtceperunt ilium diem. The Church did of its 
owne accord agree upon that day ; for wee reade not any • 
where that it was commanded. Next Vrji»w telling us, that 
Grod had abrogated the lem/h Sabbath, addes prefcntly, that 
hee left it free unto the Church , Ali^s dies eligere , to make 
choiftofany other day to bcfelefted for bis (crvice : and 
that the Church made choyfe of this in honour of our Sa- 
viours Refurreftion. Zanchius affirmcs the fame ; NuUihi Ic* 
gimm Afoflolos.&c, We rcade not any where , (aith hee that 
theApoftles did command this day to bee obferved in the 
Church of God ; onely wee finde what the Apoftlcs, and 
others of the faithfull u(cd to doe upon it , Liberttm ergo r<r- 
UcjHerunt^ which is an argument that they left it holy to the 
difpofitionoftheChurchi e^retius, Simlfr, David Par^uf^ 

I 2 and 



84 3^^<? ^oralitie of the fourth Commandement, 



znd'Bmeriu^ which arc all there alleaged, might bee here 
-prodiired, were not thefe drfficient. Addc hereunto the ge- 
neral! cor.lent of our Englifh Prelats, the Architeils of our 
reformation in the time of King Sdward the (ixt 5 who in the 
Ad: t)f Parlament about keeping holy dayes have determined 
thus, together with the reft of that grand aflfembjyj viz. 
Neither is it to bee thought , that there is any certaine time 
or definite namberof dayes prefcribed in holy ScriptureSjbut 
that the appointment both of tiie time, and alio of the num- 
ber of the dayes is left by the authority of Gods Word , to 
the authority of Chrifts Church , to bee determined and a(^ 
(igned ordei'ly in every Country, by the difcretion of the 
rulers and Minifters thereof 5 as they (hall judge moft expe- 
dient to the true (ctting forth of Gods glory 5 and edification 
of Gods People. Which, preamble is not to be underftood of 
holy dayes or of Saints dayes onely, ( whole being left to 
the authority of the Church was never queftioned ) but 
of the Lords Day alfo : as by the body of the Aft doth at full 
appeare. 
Exam. ^ In this SeEliorty the Prefacer makes a greater bluftcr by farre 
then in the former. For to except againft the proportion of 
time 3 as of one day in (even to be (et apart for the fervice 
of God in thefe dayes of the Gofpell 5 is fb unreafonable a" 
courfe J and that not onely in the judgement of a Chriftian 
confcience , but even in the judgement of a naturall man, 
• that I cannot eafilydevife any thing more unreafonable. For 
whereas all confefJe that by the very light of nature fbmc 
time ought to bee fct apart for the fervice of God ; and not 
fo onely,but that a fit , and competent proportion of time 
is to bee confecrated to holy ufes, as (jomarus acknowledgeth, 
though one of the mofl eager oppofers of the morality of 
the Sabbath, that hitherto have beeneknowne. Albeit this 
convenient proportion of time cannot bee fo convincingly 
concluded upon by the light of nature ^ astodrawalltoaii 
unanimous confent thereunto ; yet after God himfelfc hath 
gone before us herein by hlcfflnq^the feventh day mdfanBifjing 
h ; and that upon the ground mentioned both Gcn^i,, and in 
the fourth Commandement 5 henceforth as C/7rjy^/^w<?ob- 

ferv^hg 



isjiill in force to bind Chrijlians. g ^ 

fervethjGod hath m niifefted^that one day in fevcn is to be (ct Se& ^ 
apart 5 1 may fay confequently ,that one day in kwt[^ is that Jnt * ^ 

proportiootcinie which is to befanflifiedtoGods holy wor- 
fliip and lervice j and ihat God hath now manifeikd as much 
ever lincethe Creation. And(herupon as I iniagin) AzoriwthQ 
Jefuice in his inititutions is bold to conclude, that this course 
is moil agreeable unto reafon-Now if the Lord under the Law 
did require (iich a proportion of time to be iequeilred from 
profan u(e to Divine^at the hands of the lewes j can it enter into 
the heart of a fober man , that God fhould require lefTe of us 
Ckriilians under the Gofpel],then he clid require of tKeJewes 
under the LawtOr that God hath npw lett it to the liberty of 
the Church, whether they will fet apart the proportion of 
one day in Icven or ieffc , ro bee fpent in Gods worfhip ? If 
wee confider the fervice of the day , as whereby God is ho- 
noured, undoubtedly God hathdeferved more .lervice at our 
hands under the Gofpeii 5 then hec did at the hands of the 
Jew:s under the Law ; for as much as the love of God to maa- 
iiinde was never fo revealed in former times , as in thefc latter 
times ; So God loved the ?^orld that he ^ave his oyily beq^ottei 
' Sonne ^ &c. And hereupon undoubtedly it is that our Savi- 
our profefleth , that, from the time oi lohn the Baptifi ^ the 
Kingdome of Heaven (uffereth violence , and the violent take 
it by force. To fuch an height of devotion hath the Love of 
GodmanifeftedinhisSonn^ inflamed his true fervants; ac- 
cording to that oi John , JVe love him hecaafe he loved usfirfi, 
Againe if wee coniider the fervice of that day , as (iich wher- 
by ourfoules ar^ profited and promoted in faith and holi- 
neflc, never was there more need then in thcie dayes of fanfti- 
fyinga better proportion of time unto God Service, rather 
thenaw^orfe 5 and that in each refpcft. For the truth of 
God was never fo encombred with oppofi^ions before the 
comining of our Saviour in the flefh as it hath beene fince. 
No heretiques ( to fpeakeof) were knowne to trouble the 
peace of the Church , in thofe former times in comparifon to 
the multitude ofherefics that havcBeene broached fince, and 
began to bee fet on foote in the very dayes of the . Apoftles 5 
Saint P^?// profeffing that even then the my If ery of iniquity 

I 3 did 



The McYalitie of the fourth Cmm^ndement^ 

didworke. And whereas Saint ^etcr telh us that falie tea- 
chers fnould come privily bringing in damnable herelies even 
denying the Lord that bougU them -Saint /W^ tells them 
to whom hee vvriteSj that fnch were already crept in turning 
the grace of God iato wantonnefTe . and denying God the 
onely Lord^ and our Lord Jeius Chriii. And Saiat John after 
the fame manner 3 littk children ( faith hee) it is the laft 
time^and as you have heard that zy^ntkhrifi (hall come , even 
now there are many Amichrffts, And no marvaile ; for as much 
as the niyfteries of godlineffe concerning the Trinity o^'per- 
fonsand incarnation of the Sonne of God ( whereat carnall 
wits are fb apt to ftumbje ) were never fo punftually and 
diftindly exprefled in the books of the old Teftament^as now 
they are particularly delivered in the writings of the Apoftles 
■ and Evangelifts, 

So that had wee in thefe-dayfes two Sabbaths in a wecke 
indeed of one , all Were little enough to inftruft our people, 
and ilrengthen them agamli the oppofitions made by men 
ef carnal! mindes , and thereby to keepe them in the right 
way of Gods iaving truth. And no lefTe nccelTitie is there 
for the keeping of them in the wayes of holinefTejfach is the 
degenerate condition of the World ; Long agoe it is that 
the fevere judgcmenr of God , had its'courfe in giving men 
oyertoilludonstobeleeve lies, and all for not receiving the 
love of the truth , as much as tofay for the profaiiencfJe of the 
Chriftian World , in not mal-^ing it theircarctowa^ke wor- 
thy of their calling , worthy of the Gofpell ; whcreunto 
the Apoiile fo off en exhorts ChriiUans. So that if at any 
time it were requifite to (et one day in icven apart for the fer- 
vice of God j lureiy by the very diftate of common reafbn, 
it is moil requilite in thcfe latter dayes of the Goi'pell. Efpe- 
cially conftdering the rage , and fury of Satan inqppoling 
the Klngdome of Chrift more now than ever, becaufe he 
knoweth hee hath buta (hort time. As for the alteration of 
the day ( the fame proportion of time flill continuing) from 
the fevcnth to the firft day of the weeke , that 1 confeflc wil- 
lingly (eomesnot atfirlt light to have the like evidence. But 
whereas this Freiacer contends for the alteration of the day. 



as 



is fill I in force to bind Chrijltans. 8 -j 

asonelybyanhumans and Ecclefiafticall conftitution ; ob- SeB,<^ 

lerve that not one of the ancient Fathers are mentioned by 

him for the JQlHfying of this , though divers are referred un- 
to by liim, as,againli the inftitution o^ the Sabbath from 
the Creation. But wee have divers of the ancients bearing 
witnefTc to the Divine inftitution of the Lords day, to come 
in place of the fevench.As tirft iy^rhanafius HomiU de Sememe, 
Olim certe pri/cis honiinihti-s in fummo fretio Sabbatum fu'iTy 
cjHomc^uidem foLemnitatem J^orrAmts in diem Dominic urn trar:-' 
finlit. Heretofore truly the Sabbath was in great -price , -ivith 
men of old time ^ which folcmnity the Lord bath tr an fated u.-no 
the Lords Day^ Auftine hachdivcrs other paflagcs to the fame 
purpole de civitate dei. Jib. 2 2« cap. ult. Dominicm dies velnt 
oBavHS £termts , cjui Chrifti RefurreElione facratm ejl ^ Atev 
namnonfolum Spirit ns^ verum-.tiam cor per is recjuiem prafi^U" 
rans. The Lords ^ ay as the eighth et email which was f acred 
by Chrifis Refurreilion , prefiguring an eternall refl ^ not of the 
Jpirit onljjytit oftho' body alfo ; and in his Ep, 1 1 ^»ad lanuarinm^ 
The Lords *Daj is declared not to the Jewes^ btit to Chrifiians 
by the Lords RefurreEiion, and from thence began to haz^e its 
feftivity^andde verbis y^p^fioli Sermo, 15. The Lords Refur^ 
region promifd unto us an eternall day , and hath ronfecrated 
touijhc Lords Day ^ which is called the Lords ^ b: canfe the Lord 
rofe on that day ^ and de Temp- Serm. 2^1. The Apoflles arrd 
Apoflolicall men, have therefore ordaittedthe Lords day to be kept 
with a religious folemnity -^ bccaufe on- that day our redeemer 
rvfe from the d:ad^CyriL in Joan.lib* \ 2. cap. 58. From Chrift 
prefentii ghimfelfunto his ApolHes on the eighth dayjwhich 
heeinterpret^thofthefirftday ofthe weekcjConcIndss there- 
hence that by right there fure holy Congrega'ions are kept in. 
the Chnrches on that day. And as WaUu4 obferves, the cele- 
brity of this day Eufebias referres to Chrift himfelfc in thefe 
words , Wha ever prefcribed to all the inhabitants oftheJVorld "* 

either by Sea or Land, that me -ting together one day in the 
weeke^ they Jhould celebrate the DomJnicall fefiivity, Addc ^^^^;^^ ^ . ^ 
tothistbatof C/rf^pr^ mentioned Seflion the i. Nay yltha^ o^ HtitAi^r-j, 
nafwspts further, and (hevves the equity of it in proper- All things arc 

tion to the new Creation compared with 'the old ; The end S"''^" to mc of 

I 4 ^^myFachcr,. 



88 



In his fpeech 
ifitheStarrc 
chamber, 
againftJy^A'. 



. Tbefe Thefes 
of his Were 
written as it 
feemes in op-:: 
portion to 



IheMoraltttcofthe fourth Gommandem ent^ 

ofthefirfv Creation was the Sabbath ; but the beglmmg of the 
(econdQreaiure lithe Lords D ay , wherein bee reytewed and re' 
fayredtheold mnn» Lih^ as therefore informer limes he Kvould 
have the Sabbath day to be !^pt , fo ive l^epe holy the Lords T)aj 
as a monument cfthe beginning ofthefeco';d Creation, And this 
proportion is apprehended bj^^eza alfo, on tht Revelation 
the firft Chap. and lo. verfe. 1^ hat Sabbath day ( faith hee) 
continued from th; Qreation of the World to the Lords reftirreEli- 
on 5 which feeing it is as it were an other Creation of another 
fpirituail World ( as the Prophets jpeake ) then for the Sabbath 
of the former World ^ or feventh day was a^umed ( and that 
undopibtedlj by the Holy Ghofi ft^ggefiing this to the Apofllcs ) 
thefirjl day of this new World ^ in which not the corporallor cor^ 
ruptible light , in the firfi day of the firfi World was created: 
but that heavenly and eternall light did fpring unto- us. In all 
which ^^^^ doth exa8:ly treade in the fteps of that ancient 
Father <iydf[hanafius ^ and concludes that the affemb'liesofthe 
Lords Day ( which Jtiftine exprefly makes mention of in his 
(econd ApoiogetiiimJ^r^ of tradition apoftoUcall and truly 
'Divine. And after him Do(flor ay^ndrewes latC Bifhop of 
Winchefler, whomDo£tor H^// now Bifliop of J^Arr^r^rfomc 
where calls the Oracle of thefe times upon the fame ground, 
maintaines the equity of bringing our Lords Day into the 
place. of the Jewifh Sabbath. 

The Sabbath f faith hee) had reference to the old Creation., 
butinChriflwe are a riew Creature ^ anew Creation^ and fo to 
have a new Sabbath* And againe , It hath ever heene ^he 
(fhurches doBrine that Chrifl made an end of all Sabbaths by his 

Sabbath in the Grave. That Sabbath was the lafi* of, them, . 

And that the Lords Bay prefently came in place of it. And for 
the confirmation hereof brings in that of Aufltn Ep, ii^ ad 
lanuarium : The- Lords Day by (^hrifls RefurreBion hath beene 
declared unto Qhriflia'^s , a'ad from that time beqaji to have its 
ffli-i^ity. Doftor Z^%j Bifliop of ?fV/// maintaines the fame 
Doctrine after the fame manner in his Thefes de Sabbat o^ thef 
27. Man having finned , and fo by fi>we abolifyedthefirft Crea^ 
tkn'Dejurey though not defifto 5 God was pleafed by Chrift to 
mal(e a new inftauration of the World, 2^, He(a4 the Scripture 

fpea^f 



Is fit II in force to bind Chiflians. 89 

fpeak^s ofChrifis redempticnsy mti^e a nerc Heaven and a nevf ScEi . X^, 

Sarth. O Id things fa^ei then awaj^and fo all things were made ■■ — ■ 

ytewt 29. ICea ever) man in Chrtft is a n^w Creatptre^ 3©. As 
Godthenwhenheendedthefiy[t(^reation^madeaday of reft ^ and 
fanSified it : ^l. So did Chrift when he'endc^dhis7vorkeymadea 
day of reft , andJanUified it, 32. Not altering the proportion 
of time which is eternail , l^tft taking thefirft day of [even for hpi 
portion , becaufe ftn hjidmadc the [event h alterable* But a man 
may ealily perceive whichcr this Prefacer tends, and fuch as 
arc of his Spirit. The Rhemifts upon the firil of the ReveL 
and lo.vcrfe doe obferve that the^poftles^ a?id the faithful I 
abrogated the Sabbath which was the (event h day , and made holy 
day for it , the next day following^ being the eighth day in compt 
fromthe Creation ^ and that without all Scriptures^ anA Qom- 
mandements of Qhrift that we read cf: yea (- which is more) not 
only otherwife then was by the Law obferved^ but plainly other^ 
wife than was prefcribedby God himfelfe in the fecondf^omman^ 
dement ^ yea otherwife than he ordained in the fir ft (freation when, 
he fantiifiedfrecifely the Sabbath day y 4nd not the day following, 
Sufhg-'eat pQwer d:d Chrift leave to his (fhurch , and for fuch 
caufesgavehe the Holy ^hoft to be refident in it, to guide it into 
alttruthes , even fuch as in the Scripture are not expreffed. And 
ifthe^hurch had authority and inspiration from God^ to make 
Sunday ^ being a worhing day before ) an everlafting holy day^ 
and the Saturday that before was holy day^ now a common n orl^ 
dayy why may not the fame (fhurchfrefcribe and appoint the other 
feafts of EdLdcr y Whitfontide^ ChridnuSy and the reft'> fir the 
fame warrant foe hath for the one ^ as Ooe hath for the other ^ Now 
to this Dodor F«/)(:^ makes anfwer after thii manner. The 
Apoftlts did not abrogate //;<f Jewifti Sabbath J^ut (florift himfelfe 
by his death , as he did all other ceremomcs of the Law^ that were 
pgures and fljadowes of things to come , whereof he waj the body, 
and they were fulfulled and accomplifljcX in him^ and by him. And 
this the Apoftles knew both by the Scriptures^ . and by the IVord of 
C^t ift 5 and his holy Spirit, 'By the Scriptures alfo they knew 
that one day of f even was appointed to be obfervedfor ever during 
the World ^ as confecrateei and hallowed to the publike exerc if e 
of the Religion of God ^Although themeremonlall i^eft ^ and pre" 

fcript 



93 The ^otaiitie 0ft he fourth Commandement^ 

Se£i, K^ fcrij>p day' according to the L^'fi^ rvere abrogated hj the death of 

Chrifl^ Nor? for the prcfcripticn of this day before any other of fc^ 

ven ^they had without d'mbt ehher tlje exprejfe commandemcnt of 
Chrijl before his afcenfionwh^.n he gave them precepts concerning^ 
theK'm^doms of^^d^'and the order ap^. government of the Churchy 
Afts T ,1»or eljs ths certain^ dlr-eUion of hi* Spirit^ that it Wcti hii 
-ivill dndpleafure it Jhould be fo^andthat alfo accordi/ig to the Scrip- 
t fires. And obferz>e how in the words following he falls in upon the 
fame reafon of the chaytge of the- day which of old was nrentlofied by 
Athaiiafuis(/^->rw?^r/y rehearfe^herein by ^tldifDoFicr AndrewSj 
'^ 'P.LaS'c^as I have aircidy ihtXwod.Seeiyig thtre is the fame reafon 
of JanBifying the day tn which our ■ Saviour Chrifl accomplifJoed 
cur redemption^ and the refiritHtlon of the world by hi^ refurreliion 
from dcath.that was of fanSlifying the day in which the Lor dre fled 
from the creation of the world. And after many lines nothing 
neceflary to be recited, he comes to the comp.ari(bn made be- 
tweene the Lords Day and other Feftivalls, faying : Although 
the Church in dayes or times which are indifferent ^ may take order 
forjome other dayes or times to be folemniz>ed for the* exercifes of 
Reliffion • or the remembrance of ChriJ^s nativity /refurreElion, 
afcenfon, or the comming of the holy Ghoflt may be celebrated 
either on the Lords T>ay, or any other time : yet there is great 
difference between the authority of the (lourch in this cafe, and 
the prefcription of the Lords ID ay by the zApoflles for the fpeciall 
memory of thofe things are indifferent of thsir nature, either to be 
kept on certains, dates, -or left to the difcretion of the Cjovernoptrs of 
the Church, But to change the Lordf Day^ or to k^epe it on Mun- 
daj^ Tuesday ^ or any other day, the (^hptrch hath no authority. 
For it is not a matter ofjndifferency, but a necejfary prefcription of 
(,'hrtf} himfelfe ^delivered to Mf by his Apofihs, And' aga jn e, tx\ 
the next place : The cauf^of thus change^ it was not our eflima^ 
tion, that either we have, or ought to have of ctrr redemption be^ 
fore our creation^ but the Ordinance pfCjod, who, asfrfl hefanEli^ 
fed the rejl from creation for the glory of that wc-ek^ : fonow 
di[o he fanB ifieth the day of thereflitution of the world for his glo- 
ry of the accomplifhnient of our redemption^ Thus wee have 
not onely authority Humancjbut authority Divine for the al- 
teration of the Day 3 and^hat by the teftimony of more Bi- 

(hops 



Is jlillinforce to bind Chrijlians. 91 

ihops ancient and late, than this Prefacer makes (hew o£,^eSi. t, 

amonglt tarre meaner names. Yet he doth immodeftly abufc — 

Doftor Pr-dc^Hx in putting it upon him, that in the fifth 
SeQion, he mainta'inesthe alteraticn of the day to be onely an hti-^ 
mane and Eccl^faflicull irifiitfftion. For^in that Seftion^he one- 
ly oppofeth 'them, who would derive the Divine authority 
(v^'hich they Hand for) of theakerationof the Day from the 
old Teftament : but as for thofe who derive the Divine autho- 
rity thereof from the new, they, hee confcfleth, doe carry 
thcmlelv^s herein more warily, the other more "weaVly^ and 
them alone hedifputcsagainit in that Se<Stion. In the fixth 
Se^ioHj he comes to the deriving theitof from the new Telia - 
ment ; and firft he challengeth thcm,who boafl thn they have 
found the iniii ution of the Lords D^y in the new Tcitament 
expreflely, to (iewthe place. Then in the often difputations 
of our Saviour with the Pharilccs about their (uperiHtious ob- 
lervation of the Sabbath Day, he demands where is the leail 
fufpiiiion of the abrogation of it; or any mention that the 
Lords Day was inftituted in the place thereof? And indeed, 
the time hereof was not yet come; onclythe death of Chrift 
fetting an end to ceremonies. Then he demands whether the 
Apoftles did notkeepc the Jewifti Sabbath ? noWj I doc not 
find they di J, although they tooke occafions of their meetings 
I on that d^iy to difpute with them, and to inllruft them in the 
Faith of Chrift. Then he demands, whether the Primitive 
Church did not deiigne a? well the Sabbath as the Lords Day 
to (acred meetings ? I find in Baro?$ms, that Orthodoxl Oritr.^ ^^J^'^^"' ^' 
ulc'fdid^ and the occafion alfo, to wit, in deteftation of thc'^ ^' 5i7- 
M<irciomtes '^ yet without any fuch refpeO", it had been no- 
thing ftrangCjConfidering, that even now adayes Saturday is 
counted halfe holy day ; and that the Jewcs had a preparation 
for the Sabbath, in iuch fbrt^that on their behalfe, Af4g,''fif^ 
made a refcripr, that no Jewcs (hould be compelled to make . 
good their fiiretilhips (as much to fay, they (liould not be Biron.tom.i* 
arreifed) either.on the Sabbath dayes, or after three a clocke l'^^* ^^^* 
of the day going before* Hereupon ^-^which is yet a very 
weake ground in my judgement) he laith, that Papilh infei i c, 
that the Lords Day is not of Divine inftitution ; he doth not 

make 



^ 2 The fyMoralitie of the Jour tb Commandement^ 

SeB r make any fiich inference himfclfe, Ytt notwrthi%ndin§(ht" 
i^^^lj^ confedeth that) even in the Church of Rome, Ayicher^m^^, 
Panormitane, %Anqjl:u and Sjlvefler (all which this Picfacer 
conceals very jiidicioufly for his ovvne advantage) have ilout" 
ly fct themlelves againit thefc luke-warme Advocates, ici af* 
firmation of the Divine authority ot the Lords Day. And I 
find, that ^^Gvlm in his iiiititutionSj makes mention of them 
to the fame purpofe, and addes, that Sjlvefler profeflethj^^rwc 
effeopinionemcommtinem, that this is the ccmmon op'wmt. And 
aftCL'this, Doftor Prideat^x in that S^-ftjon, di(put€sforthe 
Divine in (Hcution thereof, rather than againft it. After this 
he takes notice of Pauls faft^ A^s 20 . 7. and difputes there- 
hence for a cuitome to celebrate on the firft day ©f the weeke 
their publike meetings j and confefleth, that the Father^ and 
all Interpreters almoft^ doe fo conceive it : though withall 
he profelTcth hee fees not how from a cafuall fa6t f (b he cal- 
ieth it, upon what ground I know not) afolemne inffitution 
may be j uftly grounded \ yet that which went before, in fomc 
oppofitionwhcreunto this is delivered) pleaded not for a fb- 
lemnc inftitution, but for a cuflome oncly ; although upon 
due confideration, it may be found, that fuch a cultome (if 
that be granted) could not otherwii^ proceed originally thctn 
from a folemneinftitution ; It is enough if they, ordained that 
on that day the Churches (hould be alTembled forpubllque 
worship 5 which e^j?^y?^« cxprefleJy profefleth, as formerly I 
have fhewed, neither dotK it appe.\rc in reafon how it could 
be otherwife^ fuch aflemblies being univerfall and {q conti- 
nuing to this day : Is it credible fuch univerfall agreement 
fhould come to paiTe cafually ? if it did, yet their continuance 
of it without dillike, doth manifefl their joynt Apoftolicall 
approbation^who wc knov/ were guided by the Spirit of God: 
and even in their time was the firfl day of the wecke, called the 
. Lords Day. So that in all this I find no incoherence, much 
lede notable. Indeed, inthefirff of the Corinth, chfip. 16* 2. 
he doth not order that the firft day fhould be fet apart for 
Godsfervice, but rather fuppofeth it, and that not onelyat 
Corinth* but in the Churches of GaUtia : how improbable is 
k that this uniformity fhould be among them, unlefTe it pro- 
ceeded 



isfiill in force to bind Chriftians. 9 j 

cecded from fomc authority fiipcriour to the Churches thcrti- SeSf,^^ 

fclvcs ; then comming to confider the denomination of the- 

Lords Day, and conckid ing it to be the firft day of the wceke^ 
and therewithal! concludmg that lixth Sedion: thefcventh 
Scftion he begins thus ; what then > Shall we affirme that the 
Lords Day is founded in Divine authority ? and anfwcrs the 
qucftion thus : For my part (without prejudice to any mans 
opinion) I aflfent unto it, however the arguments like me not, 
whereby the opinion is fupported, and fo he proceeds in pro- 
lecutingofthat which was affirmed by him, in the hft place, 
concerning his privd* diflike of fome particular courfes taken 
tojuftifieit. Heoppofetbjlgrant, expreUe inftitution j but 
if by juikonfequence it may be deduced, it ferveth our turne, 
both in the generall and in particular at this time and in this 
place^todifcoverthe immodeftand unreafonablc carriage of 
this Pr^facer, who would obtrude the contrary opinion upon 
Do^itor Prideaux, ?.s it were, in defpite of him ; And indeedj 
it is thought that hee owed him a fpight, atid to pay that 
heeowedhim, hee came to this tranflation. But herein the 
Doaors honour is eafily preferved in the defpight of this Prc- 
facer ; yet fee a greater degree of impudcncy in this Prcfla- 
ccr. For he puts upon the Dudor, as if hee had (hewed the 
alteration of the day to beonely an humane and Ecclcfiafti- 
call inftitution, by the generall confent of all forts of Papifts, 
Tefuits, Canonifts and Schoole-men of feme great Lutherms /'^rmjnfiitut, 
byname, whereas it is plaine, thathcmentioncthmorePa-^''^'-' '•»• ^•^• 
pifts maintaining the Lords Day to be of Divine inlHtution, 
then oppofing it. And amongft them that mamtaine it, one, 
to wit, Sylvefter, profeflTeih it to be opimonem commnn'm< not 
one avouched as affirming the contrary. And as for'the great 
Lutherans this Author fpeaketh of^lovingto fpeake with a full 
mouthj they are but one, and that "Breyjtiw, who is faid to 
affirme it to be a civill ordinance, and not a commandement 
of the Gofpcl ; a very ftrange phrafe (in my opinion) to call 
it a civill ordinance 5 the ordinance being in force many hun- 
dred yeetes before the Church of God had any civill gbvefrt- 
ment of their own, and being in the Apoftles day cs how could 
it be leffe than Apoftolicall ^ undoubtedly^ not fo much civill 



^4 7^^ rmralitie of the feurtk C&Mmitndement^ 

SeSi K asEcclefiaftlcalL Wee grant willingly we have no expreflc 
__-__J!jLl--> precept for it, yet yf /^//w is bold to fay (as wee have heard) 
that zAfofioUfanxerHnt, yet Gomarm allegeth no paffage out 
oiBrentitu to this purpole. But MeUnUhon ever (as I take it) 
accounted of better authoritie than ^rentim, profefleth, as 
WaUvu reports him^that confentanenm efl Apoftoloshanc iff am 
oh caufam mntaffe diem^ in plaine termes afcribing the change 
of the day to the Apoftles: As for the Remonftrants, what 
authority have they deferved to have with us, who are fo neerc 
akinneto the ^y^ri^/Vi;?/, who uttterly profefle againft allob" 
{ervation of the Lords Day.But the foumprofefTors'^of Leiden, 
have pafled over this of theirs without note or oppolition. 
And was not ^4/^^/^ one of the foureV yet what his opinion 
is himfelfc hath manifefted to the world;yeajand hiscollcgue, 
Thjjlus alfo, yet no caufe had they to oppofe in this, when 
the other profeffed it to be a laudable and good cuftorae, ac- 
cording to the pattcrne of the Primitive Church ; and can the 
Primitive Church exclude the Apoftles, and not rather in- 
clude them ? And is it probable, that the Primitive Church 
prescribed it to the Apoftle', and not rather the Apoftles to 
the Church^ Ti/enw cslUs it Eccleft<z confuetudimm^ not de« 
nying it to be inftituted by tbe Apoftles, nay^clfewhere h<e 
afhrmes this, or rather that it was inftituted by Chrift him- 
(elfe. So little caufe had theft profeflbra to quarrell with this 
phrafe of the Rcmonftrants, having weightier matters in 
hand wherein to oppofe them. What iiBullenger call it Ec" 
clefiaconfHettudinem'y (b doth Tilentu de pr<ecept, 4, Tkef 2 9. 
yctThef,2^, he profeflcd it to be not onely obfcrvcd by the 
Apoftles, but that it may (eeme alfb to be inftituted by Chrifl 
himfelfe: ^ullen^er (dith^fpome receperunt^ to wit, in oppo- 
fition to an exprefle Precept, as appearcs by that which im- 
mediately followeth 5 Non legtmus earn nllihi precept avfy yoe doe 
not reade it any tvhere commanded^ Vrjlnt alleged in the next 
place clearely profeflcth in the very place quoted by gomarnsy 
that God it is who hath abrogated the obfcrvationof thefe- 
vcnth day, but he addes, that he left 'it free to the Church to 
choofe other dales, which(Church) upon a probable caufe, 
chofe the firfl day, which was the day of Chrifts rcfiirrcdion. 

Now 



Is fiill in force to bind ChriSiiaris. 7^ 

Now what Church was it but Apoflolic^t Ecclejia^zz Pdr<f.m SiSl. r. 

uponZ/^r/mwCatechilmeobferveSj p.^<;5, "Pro liber tat eftbi l-2l 

'A (^hrifto dortata frefeftima die elegit diem frimptm propter pro^^ 
hahiUmcaufamout of the liberty which Chrifl hath given them 
infleedofthefeventh day chofe the fir ft day of the week^ , by rea^ 
fort of A probable caufe , toivlt-^ becanfe on that day Qhrtftrofe^ 
hy whoferefurreEiion^ the ffiritnall andeternalt reft is inchoated Km.i*^. 
in us, and p. 666, Afoftoli ipfi mtttarnnt Sabhatum feptimi 
diei. The ayi'pofles themfelves changed the Sabbath of the fe^ 
venth day. By the way touch we a little upon this, that, Firft, 
this was done in reference toChrifts re function : {o Calvin 
acknowledgeth in reference whcreunto this day had fbme pre- 
rogative above the reft , to wit in the way of fitncflcgforholy 
nfe , bccaufc of the worke of God on that day. Whence it 
is evidently concluded, that the Apoftlcs^did not thinkeit 
indifferent, therefore though it were left to their liberty, in 
as much as no Commandcment was given to them thereabout 
for ought wee reade,yet by the (pirit ofGod,they were dircft- 
€d to make choy (e of this day , and that in reference to fuch 
a worke on that day 3 as the like on no other. Not that the 
fanftifying of a reft on this|day would make us more boly, 
then the fanftifying of a reft on any other day : but onely in 
reference to fome fpcciall worke of God on that day : upon 
whichconfideration the ancient Fathers doe generally infift; 
and Bifhop Andrewes, and Bifliop Lake after them doe joynt- 
iy rely^and not Be^Laonely, Secondly , That both Vrfne and 
Parafcs call this- a probable reafbn onely : now give me leave 
to infift upon this, and try whether I cannot Ihew that this 
reafon is more then probable. And that firft ^ P^/d-mn". For 
let us foberly confider how came it to pafle that not oneiy 
the day whereon Chrift rofe, but anfwerably hereunto the 
Day of the weeke , to wit , the Erd Day of the iveeke 
'wasaccomptcd by the Apoftles ^ and (b commonly called 
-the Lords Day ; and generally knowne to Chriftians by that 
name : otherwift S. John had not beene Co well underftood 
in his Revelation chap,i,verfAoJs it not apparent that Chrifts 
rifing did ever after give the denomination of the Lords Day, 
■tothcfirftday of the weeke ? Againc the day ofChriftsPaf- 

iioti. 



j^6 The MoYalitie of the fourth Co mmarJcirurit^ 

Se£i^K. paffionupon the CrofTcjis not called the Lords day; and why 
. — — * the day of the Refurreftion rather^ furely becaule S. Panl 

Kom.x*^, ^ith that C^rifl rvas declared mightiij te he the Sonne of God 

by the ffirit of finBification in his Refurre&ioufrom the dead.- 
Hereby then was he manifefted to be the Sonne of God 5 the 
very Lord of Glory 5 and is not this reafon more then pro- 
bable, whyicfhould bee called the Lords day > Secondly 
confidcr , that day of the moneth or that day ofthcyeare 
whereon the Lord rt>fe 5 wee no where iindethatitwasufu- 
ally called the Lords Day , but onely that day of ihe weeRe ; ^ 
' not the day of the weeke wherein hee alccnded into Heaven, 
but the day of the weeke wherein hee rofe. Now the Jewes 
Sabbath was called the Lof ds Sabbath , the Lords holy Day> 
fy: 58. 13. If thoH fhalt turneAwaj thy foote from mjiS Math 
from doingthy will-on my holy Day. Hath the Lord a Day un- 
der the Gofpell ^ but no Sabbath, no holy Day > what an un- 
reafonableconceite were this ^ that hee (hould have an holy 
Day, one in every weeke under the Law ; and none under the 
Gofpell ? Now if the Lord hath a day that is peculiarly cal- 
led his under the Gofpelljand that day is in the Scripture ftyled 
the Lords Day ; I appcale to every Chriftian confcicnce, 
whether the fandifying of this day as holy to the Lord,ought 
not by more then probable , yea even by neceflary reafon, 
come in place of the fanftify ing of the feventh day as an holy 
reft to the Lord in the day es of old. Otherwife we (hould 
have two different dayes in the weeke , the one called the 
Lords Day, the other the Lords holy Day ; or no holy day 
at all though wee have the Lords Day. Laftly confider the 
very definition of a thing probable , which JSriftotle makes 
to be fuch as (eenies lb in the judgement of moft , or in the 
judgement of moft of the wifeft, or of fbme few provided 
they are wifer then the reft 5 but the fandifying of the firft 
day of the weeke to the Lord , that is, the Lords Day to the 
Lord, hath feemed fit not to (bme of the wifeft onely in the 
Church of God, but to alljeven to all theApoftles, yea and 
Evangehfts and Paftors , and teachers in their daycs and to the 
whole Church , for idco. ycares fince ; and fhall wee call 
the reafon moving them hereunto onely probable ? 2, yet all 

this 



Is ftillinforce to hind Chrifliam. ^j 

this is hut a pofldrhri, which yet for the evidence of it, I pre- Scff. r 
fumcmoft iufficient for the convifting of every (bber & Chri- - ^ * r * 
ftian confcience of that truth, to the dcmondration w hereof it 
tends ; I come to give a rea(bn hereof a priori. The firft creati- 
on in the wi(cdome of God (who proceeds not merely accor- 
ding unto probable reafon) drew after it a Sabbath day, the 
(eventh day where on God refted. But if God vcuchCifcth us 
a new creation in the fame congruity, may wee not juftly ex- 
pert a new Sabbath > Now, the Aportle tells us plainly, that 
old things are paflcd away, and that all things are become 
new, 2C<?r. 5. 17- and this he brings in upon ftiewing what 
Chrift hath defervcd at our hands, in as much as he died for 
us, and ro(c againe, verf. 15. the end whereof was this, that 
he might be Lord both of quicke and dead, Rom. u, 9. and 
concludes, that whofoever ii in Chrifi^is a nenv creature^ 2 ^0^.5. 
17. And how are we in Chrift, but by faith ? Cfa/.2, 10. And 
what is the objeft of this our faith ? let the fame Apoftle an- 
fwer us, IfthoH confejfg with the mouth the Lord Jeftu, and he^ 
lieve in thine heart that God raifed him from the dead^thon/halt be 
faved : fo that this faith in Chrifts refiirreftion, is to us the 
beginning of a ne\y creature. And Chrifts refiirreftion Sedft" 
iius calls nafeentis mundi primordiftm. And Athanajitu (aith, 
That as the Sabbath was the end of the firft creation ; (b the 
Lords Day is the beginning of the fccond creature. And this 
is it that Bifhop e^«?rfM'<'i and hx^op Lake doe worke upon 
for the celebration of the Lords Day as by Divine inftitution. 
But I am cot a little (cnfiblc of (bane appearance of incongrui- 
ty rifing hereupon. Almighty God did not thinke it fit, that 
the firft day of creation ftiould be our Sabbath, but theforenth 
fromthecreation,as whereon himfclferefted J but in the fc- 
cond creation, the firft day is made our Sabbath. To this I 
anfwer two things 5 the firft is this : if man (honid not reft 
unto God till the (econd creation is finifhed, hee (hould not 
reft at all in this world. And (he fixe dayes being the daycs 
of Gods workejthe feventh was the firft of mans worke,which 
God would have to be an holy worke moft convenient where- 
by to take livery and feafin of the world. For, albeit God 
commanded Adam to drcfifc the garden and keepc it, when 

K he 



fig The Sdoraiitie ^f the fourth Commandment^ 

c,.Cf ^ he placed him in it 5 yet it is nothing probable it had need of 

^ ^ ' \'_ d el!i -.e; To ipone as it was sriade 5 and no mention of reft com- 

m.indedatthetirrt; onelyitis (aid, that becauie Godrefted 
that diy from all his works, therefore he blefled the (evcnth 
-dayandran(^ifiedit. This I deliver to fave the exprcflion of 
Athan^fius. 2. But in my jadgement, thereisanexaelcon- 
gruity betweeiic reft and reil in each creation. For^ as God 
refted the {eventh day from the worke of creation; foChrift ^ 
refted the firft day of the weekc from his worke of Redempti- 
on, which was the meritorious cau(e ot the new creation- 
For Chrifts dying3 and continuing under the power of death, 
foracertaine time, f may juftly reckon as one worke of Rc- 
<Icmption ; in which time hee fuffercd ignominy, not onely 
from the reproach of the world, but from the weaknefle of his 
iervants faith, whole voyce was, weethought it had been he, who 
AUit^* JJyQtildhave r£ deemed I fraeU 

Asior Zanchy, in the place cited by Gomarw* heeconfef- 

(kth, hnm' diem ex traditione Apofielica ejfe^ ^ Optimo jure ah 

Sccleftaretentum^That the Lords Day k {to he obferved) by Apo^ 

flollcall tr adit ion, and by the befl right retained by the Church — - 

thisthePrcfacerinhis wifedome omitted; indeed hee faith, 

5/^ no where reade that the Apoftles commanded it: but Jcft it 

free ; but take with you the rcft,//^ liber urn, ut omnino ipfe dih 

fanCtificandpis jity nijicharitas aliudpoflulat* In fuch a manner 

free, that omnino, undoubtedly the day it felfe ought to be fanEli-^ 

fiedj unleffe -charity require otherwife, I conceive his meaning 

is, and the meamng of all that life this language, that wee arc 

to keepe it by no other obligation (not of fpeciall comman- 

demejit) than the reafbn of the day doth minifter unto us, it 

being the day that the Lord hath made, joyfull to Gods I 

Church by the redirreftion of Chrift from the dead 5 and in * 

this fcnfe they % it doth not bind mens ccMifcicnces, to wit, as 

a Precept doth, whether we know the equity of it or no. And 

it were very ftrangc, that Chriftians in keeping any holy day 

intheweeke, (hould not make choice of the Lords Day for 

that, without anycxprcfle commandcment. <t/4retius faith 

no more than that Chrifiians changed the Sabbath unto the 

Lords "Day ^ and can any man doubt, but that the Apoftles 

were 



Is fliilin force to hind Chrijiiansl ^g 

were meant hcccl>y?For which is moft likely ^that the pra(5lice ,^£^ ^ 
and judgement of others was a leading caule to theApoftlcs, -— 1^ 
or rather that the judgement and praftife of the Apoftles was 
a leading caufe unto all others ? Simler hath no more but this, 
thcithccaih itthecufiome of the Chftrch, Co doth TilenuSj yet 
he firopofeth it as /%/;' to 'have had its infiitutioH from Chrifl. 
Tardpu m the very place cited by gomarns, altiibeth the 
change of the day to the Apoftolicall Churchj and exprcflely 
faith, that the Apoftle commanded the Corinthians to meet 
together the firft day of the weekc^and make their coll^ions. 
I wonder the Prefacer omits (^tschlinHi, was it bccau(e that 
whlchmthers call cortffietudinem Ecc/cfia, hee calls conftiett4di^ 
nem Apoficlicarn ? In the laft place, 5^r^r is named by the Prc- 
facer, but gomarus is well content to omit what is delivered 
by him. But to the contrary, I will not forbeare to ifet downc 
what I find in his booke De Regno Chrifii, Ith. i,cap,i i. For 
having formerly defcribed what are the true workes of holy 
rcfts, added upon the backe of it 5 Faproptery For this caufe 
the Lords Daj was coyifecrated by the zy^poflles themfelves to 
thefehin^ofaltions, fVhieh orlinance oftheirsQnftittitumht calls 
it) the antient Qhurches ohferved mofl re/igioujljf . Then he fhews 
the cau(e why they changed the day : i. The firft rcafon 
given is, to tefiifie that Chrifiiofjs are not obliged to the Peda- 
^ogie of lAoCts law: 2. The Ctcondis^to celebrate the memc-' 
rj ofChrifls reffirreSlion^ which was performed on the firjf day- of 
the weeks* So that not one of the Authors mentioned by him 
makes any thing for him. And if the paflages of the fixe 
mentioned by him, and related by Gomarm did make any 
thing for him ; we have no lefle of the ancient Fathers to the 
contrary, as namely, Athanafins, Cvil, Fufebius, Auftin late- 
ly mentioned, to whom adde Sedulins operisPafchalis^Hb, 5. 
cap, 21. The glory of the et email King illuflrating (the firft day 
of the weeke) with the trophy of his refurreElion, frlmatt^m cum 
religione concejfum di^rnm cenfnit retinere cnn^orum^ thought 
good it Jhould have the priwacy of all day es granted unto it with 
rsligioff: that is, with an holy celebration thereof. Adde un- 
to him Gregory y mentioned in the firft Seftion, affirming that 
Antichrift affecting to imitate Chrift, (hall command the 

K 2 Lords 



ICO The ^otalttie of the fourth C^mmdndement^ 

SeEi K ^Q^^s Day to be Vcpt holy. Addc to theft the univcrfall con- 
^ *^ ftnt of Chnftendomc in antient times 5 for when the qucftion 
was propofed unto them, as ufiully it was thus ; "^Donsinicum 
fervaft't ? Haft thou kept the Sabbath ^ their anfwer was this, 
ChrifiianHSffumy intermittere noftpojfftm : YoX^Brentitu alleged 
by him to little purpofc, let mec reprefent what Gerard th^ 
Luther arte writes of our Chriftjan Sabbaih in his common 
places, torn, ^.pag, 1^6, Eft SahbatHrn (^hriftianum^ ejmJHXta 
Apoftolornw conflitutionem dies hehdomaA^ primm puhlicis eccle^ 
ft£ congrejfibtis deft mat us eft. Our Chrlftian S ah hath is that 
wherehj the firft daj of the T»eeke is deftinatedto the puhliejue af* 
femblUs of the Church, hy the conftitution of the Apoft^. See 
how plainly heereferres the celebration of this day to Apofto- 
licall conftitution : and pag, 1 48. he (hewcth the analogic be- 
tween the Jewes Sabbath and our Chriftian Sabbath, con- 
fifting in two or three particulars : i As on the fevcnthday 
God refted from the fix dayes worke of creation, in remem- 
brance of which benefit, the Sabbath was inftituted in the 
old Teftament : fo in thefirft day of the weeke, after Chrift 
by his death and palfion had accompliftied the myfterie of 
our Redemption, he returned glorioufly as a conqueror from 
the dead, in remembrance of which benefit, the firft day of 
the weeke is celebrated in the new Teftament. 2. As in the 
old Teftament the Sabbath was inftituted, that it might be 
amcmoriall of their deliverance out of Egypt, Beut. 5.15. 
So in the new Teftament, the Lords Day is a memoriall of 
our fpirituall deliverance out of the kingdome and captivity 
of Satan, procured unto us by the refurreftion of Chrift, a 
type whereof was that deliverance of the children of Ifrael 
out of Fgypt. ^. By Chrifts death and reftrreftion, were 
abrogated Leviticall ceremonies and legall ftiadowes,amongft 
which the Sabbath is reckoned,C«>/.2.i y.Therfore the change 
of the Sabbath into the Lords Day, is a publique teftimony 
that Chriftians arefrced from legall ftiadowes, and that diffe- 
rence of dayes, which in antient time was ordained. Addc 
to him ai^feianchthon, alleged by WaUus^ pag. 265. affirming, 
that the Apoftlcs for this cauft changed the day, that in this 
particular they might give an example of the abrogation of 

the 



is fit// in force to hind Chrifiidnsl lo i 

the cercmoniall Lawes of Mofaicall policy. As for our SeU^ K, 

PopifivDivines for which hcreferresus to DodioxFrideanx^it ^*-- — 

is apparent that more of them arcalleagcd tor thzjusdhirjum^ 
oft he celebration of the Lords Day , then for the contrary ; 
& one o^ themes ilvefter by name,profe{reth exprefly that his 
opinion, was the common opinion which was for the Di- 
vine inlHcution of it. And AK^orim the Jcfuitejas hee proief- 
fechica thing moil agreeable to reafon.that after fix worke 
dayesoneintireday fhonld bee coofecraced to Divine wor- 
fhip ; ib withall faith that it is moft agreeable to realbn that 
the Lords Day (hotald be that Day. 

Adde unto thefe Sixtus Senenfxs^ but that which they ob/eft B'MoihMj.p. 
( faith hee) concerning tlie Lords Day not as yet inftituted 6o^,C0lj» 
in the time of fohn, is moft falfe, the con(ent of the whole 
Church difclaiming it , which doth beleeve the folemnity 
of the Lords Day was appointed by the Appoftles themfelves 
in memory of the Lords Refurreftion : concerning the in- 
ftitution whereof by the Apoftles AtiftinStr. 25. 3^ temp, 
tedifyeth in theft words: therefore the Apoftles themfelves, 
& Apoitolicall menjappointed that the Lords Day (hould for 
that reafon bee religioufly folemnize i^becaufe on it our Re- 
deemer rofe from the dead. In the laft place come wee to our 
Divines. Now Bucer I have already ftiewcd to ftand for us ra- 
ther then for him. 2. And C alv in cx^redy acknowlcdgeth 
that the Apoftles did change the day. 3. Bez^nupon Re. i,v, 
10. hath an excellent pafiage to the lamepurpoie. For hee 
confiders Ch rifts re{urre<5lion to bee as it were a fecond crea- 
tion ot ar World fpirituall , and thereupon doubts not but 
thatthefpiritofGod did fuggeft unto them the change of 
the (evenlh day into the Lords day, as to bee con fee rated 
to Divine Service. 4. /««/«/ on Gef7, 2. writes that the cmCc 
ofthe change ofthe day was the refurrc^ion of Chrift 3 and 
the benefit of inftauration of the Church in Chrift. The com- 
n-:emorarion of which benefit fucceeded to the commemorati- 
on of the Creation,not by humane tradition, bui; by the ob- 
fervation of Chrift himielfc, and his inftitution. 5. Tifiator^ 
on E.V0/.20.10. It is to bee obferved that the circumftance^ 
ofthefeventhday,in celebrating the Sabbath is aboliftiedby' 

K 3 Chrift 5 



101 ^^^ moralitie of the fourth Commandement^ 

S^Si K Chijft 5 as who for that day ordained the firft day of the 
*^- — wcekcj which wee call the Lords Day , and that in remem- 
brance of the Lords Refiirreclion performed on that day. 
AnduponX//i^.i4.''7.2. He makes this obfervation, 'S;'^?^- 

cajion ofthU (lory . it is fit: to confidcr what wa^ the religion of 
the Sabbath in the new Teflament , and what place it hath at this 
^ day among us Chriftiayis , and how it is to be obferved, Atidfirfi 

we muft hold that the Sabbath is abrogated^ by Chrifts comming 
(IS touching the feventh or 1 aft day in the week^^ and that in the 
•place thereof is ordained the frft day ^ which we call the Lords 
^ayy becat^fe on that day the Lordrofe from the deady andjhewed 
himfelfe alive to his ^ifciples^ and divers times Jpeakif^g with 
them of the Kingdom of God : aodfo by his own example confecra-^ 
tin(i that day to (fhurch a^emblies , and for the performance of 
the outward fervice of God, The reafon of the abrogation ts , be-- 
captfe that ceremoniaU reft obferved in the Law , was a type of 
that reft, which the Lord made in his grave ^06 is perceived by the 
words <7/Paul C0L2. i5. 1 7, Now of the Apparitions of the Lord, 
S. Johnf^/^^^J"Chap.2i. where he fh ewes how firft he appeared^ 
to them g-athered t ogether on that very day whereon he rofe. And 
againe eight dajes after. Now that in thefe dayes he fpaJ^ unto 
them of the Kingdom of God Luke (hewes^^dis 1 .3 . Whence it was 
undoubtedly that the Apoftles obferved that day by the Lords or* 

dinance-^ to k^ep their Scclefiafticall ajfemblies thereon ■ as it 

appeares they did K^s 20.7, & I Gor.- 16, 2, nAnd hence it was 
without doubts on tht Lords day John wm in the fp'trit andre* 
ceaved the Revelation. To the fame purpole is that which 
Dodlor WaUus alleagcth out of Pifcators • 

Aphorif! iS. It may be doubted concerning the Lords Day^ 
whether it be appointed by God for his fervice in the New Tefta-^ 
mentm My opinion hereof is this ; although we read no exprejfe 
Commandement concerning it , yet that fuch an inftitution may 
he gathered fromthe example of (fhrift andhis 'Difciples, For on 
that day whereon the Lord rofe from the dead Qt her "fore called the 
Lords Day) he /hewed himfelfe alive to his Dtfclples , and fpal^e 
to them of the Kingdom of Cjod, And^AxA on that day in anaf" 
femhh of the faithfull met together to ceUbrate the Lords Sup" 
fCTi preached to them on that day , A&s 20f7. and that the Chri- 

ftians 



U ft ill in force to bind Christians. 105 

Jlrans ai Corinth were wont to meet on that d^j for pftl^licjue Scft. ^, 

■prayer^ appear es j Get. 1 6* 2. Noiv it cannot be doubted but .-!— 

Paul ordained that d.aj amorj^ft th'^m , 04 nljo the manner ofcele* 
brat in 9 the Lords Supper^ and that according to the (^ommandc^ 
ment afChrifl. Mai h. 2 8. the Uft^ Tcachthem (jo wit, as many 
Oi receave the (jofpell)to k^ep alt thofe things which I havecom-' 
fnandfduntcj/^u. On the Lords D ajf a/ o John was in the fpirit, 
and in thefpiritfaw and heard the Revelation concerning the ft ate 
of the Chptrch that was to. come, Apoc. I . J 0» whence we may g.f 
ther, that event hr /I he reft ed to holy meditations, fuch as became 
the Lords '^D ay ^ Thereisnot apaffagc in all this but oFgreat 
weight, an 1 very confidcrable. 6. As for Doftor i'W/^upon 
the ke^\, 10. I have rcpre(ented him formerly at large ; that 
for the prefcription of this day before any other of the feT^cn ^ they 
had without doubt ether the exprejfe (^ommandement of Qmj} 
before his ^fcenfton when he gave thtm preempts concerning the 
Kingdom of God^ and the ordering and government of the (^hnrch 
Afts 1,2. or elje the certaine direBion of his fpirit y that it woi 
his will^ andpleafure that itjhouldfo be^ and that alfo according 
to the Scriptures, And obferve how hee falls upon the fame 
reaibn that Athanafius , an,d the ancient Fathers inlilt upon ; , 
Seeing there is the fame reafon ef fanilifying that day , in which 
our Saviour (^hrift accomplifljed our redemption%and the reft it ut ion 
of the fVorld by his refurretlion from death 5 that was offanEli^ 
fyingtheday^ in which the Lord reft ed from the Creation of the 
World,'jX>Q^QV <*Andrewes in like manner Bifliop of PVinche- 
fter in his Starre Chamber fpecch in the cafe of Traske ; hee 
fiot onely profefleth , that the Sabbath had reference to the 
old (Creation , but in Chrift we are a new Creature^ a new Crea- 
tion^andfo to have anew Sabbath ; and that this new Sabbath 
is the Lor dsH) ay declared unta us by the refurrcBion rf Chrift, 
for which he alleageth Auftin Ep. lip. ad lanuarium' But al(b 
for the confirmation of it faith it is deduced plainly by pra- 
fti(e ; adding that thefc two onely the day ( ofthe vveekc 
whereon Chrift rofe ) and the Supper^ are called the Lords, 
to Jhew that the word Dominicum is tak^n alike in both. Nay 
hee goes farther 5 as namely to alleage not onely pra(5life but 
precept alfo for it 5 from the firft of the Epiftle to the (^orin, 

K 4 cap. 6,2, 



i04 3n&^ Moralide of tf)e fourth Commandement^ 

Sc£l^K. ^^P' ^^''^' ^°*' ^^^^^' the Apoftle there doth expreflcly con- 

- * (Htute onely an order for collc(flions for the poore on the day 

ot their meeting, yet as P/fc^r^r oblervcs, ic cannot bee de- 
nied but that undoubtedly as touching the time oftheir meet- 
ing they ^^"cre therein ordered alfo by S. Tau/y as they were 
about the manner of celebrating the Lords Supper. And ac- 
cordingly, Tarxm in the very paflage alleaged by Gomur^u^ 
doth take that place of i C^r.16.2. to notifie, that the 
very time of their meeting there rpecified, was by the ordi^ 
nance of S.TW. 

Dollar L^ki BiQiop of Bath and fVells^ in his Thefes de 
Sabbato, Thef. 34, The A po flies direEled hj Chrifis not only 
examplfylpHt fpiritalfo, obfervedthepime^witneffe in the A Els, 
S. PauljS. "^ohn in the Revelation, 38. tAnd from the Apsftles 
the Cathclicjue (^hurch uniformly received it^ mtnefe all Ecch" 
fiaflicatl writers, 39/. And the Church hath reeeaved it not to 
he Uher<z obfervationis , as if men might at their pleaft4re accept 
orrefpife it ^ 40. bnt to be -perpettially cbferved to the fVorlds 
end. For a^ God only hath power to apportion his time : fo hath 
he power to fa out th? day that he will tak^ for his portion. For 
be is Lord of the Sabbath^ 8. Mailer Fox upon t^x Rev, % , v. 
10. profeffcthjthat the ©biervation of the Lords Day doth 
Niti authoritate inftitutionis Apoflolica^ depend upon the antho- 
rityof^poflolicaflinfiitutivn,^, ^ilxus dijfert, de Sab. p. 
172. we conclude (£aithhee) thidfirfldayoftheweeke^ was by 
the Avofilesput in the place of the Sabbath, andc ommended to 
the Church , not only by a power ordinary , competent to all 
paft<yrs for the ordering of indifferent rites in their Churches • but 
by afinguUrpriwer alCo 5 as who had the overjight of the whole 
Churches 5 and who as extraordinary LMiniBers ofChrifl , were 
by the holy Ghoft^ put in tfufl^ that they might be faithfutl ^ not 
only for ths delivering ofcertaine precepts concerning faith ^ and 
manners , butaFo as touching ^upright ordering of the Church : 
thdt fo it might be made known to all Chriftians every where 
what day i^ the weeke was to be kspt 5 by vertue and Analogy of 
the fourth Commandement^ lenfi di^erifton thereabouts and(^c on* 
fecjHent'j ) confufim might arife in the Church of ^od: and to 
this purpolc hee alleageth Bez^ before mentioned j and C7^/- 

lefifis 



Is flill infirce to hind ChriWtans. 1C5 

lefiHi^CalvinsCiOWt^dtpn Fxad^^^* This ordinance ^ to wit^ Sc^t ?• 

that the Lords T) ^y jhonlihe fubfihuted in the fiuce of the Sab" ^ ■ 

hath ^ yvehavereceaved ( faith hce) nstfrom men j?Ht from 
the ty-^pcft/es ^ that is^ forn the Spirit of God^ivhcreby they were 
governed: nnd ^fter he had proved this out ot three places of 
Scripture, <iABs^oq. i (^^cr.162. Re.i,\0' intheeiid hee, 
addeSj For although we are not tiedtotheohfervatiott ofdayes 
yet this nejeffary order mufl be obferved^lenft conftifion Jhonldbe 
bred in the Chnrck io» Fayus Calvins fucceflbr alleaged 
alfo by Walxns difp11r.47.in. q. precept. Inftiy therefore may 
we fiy^that the <*y^poflics by thj leading of the Hdy Ghofi for 
the [event h day of the Law ^ fubfiitntedthe firfi duy of the w^el^^ 
-which wa^ thefirfl in the Creation of the firf fVor/d. I l.Hyperius 
in. I. Cor. l6. i. 7'hefirft-dayofth'?wcekeinmem6ry'ofthe 
Lords Refurretiion was called the Lords Day , the obfervation 
of the Sabbath being tranflated thereunto through th^i command 
of the Holy Ghofi by the Apoftles, 1 2. A^idc Unto thefe Maftcr 
P<rrJ^«/ maintaining the (arae. That which he delivers of the 
Parliament in the daycs of King Edward the fixt, in that 
preamble of theirs concerning lioly dayes , as left by the 
<iuthorityx)fGods Word to the authority of Chrilis Church, 
by thedi(cretion of the Rulers , and Miniilers therof, as 
they Hiall judge moft expedient to the true fetting forth of 
Gods Glory, and edification of the people 5 I (ay that this 
fhould bee underftood not of holy dayes onely, but of the ' 
Lords Day alfo, is a thing moft incredible; neither doth hee 
offer fo cite any parcel 1 thereof to juftific this fo bold an af- 
firmation ; oncly hee fayth, that by the body of the a(^ i'" doth 
appeare; but what that is in the boiv of that aft whereby 
thisdothappeare, hecvcry judicioufly conceales. How im- 
probable is it, that Bifhop Andrcwes would have oppoud this 
Do(flrine in the Starre Chamber , if a Parliament of Prelates, 
and that in the dayes of King Edward the lixt^had main- 
tained it. For hee profefTethjthat thefe two onely, the Lords 
Dayjand the Lords Supper are called the Lords J to fhewthat 

Downicnm is ali'^e to bee takcninboth and takes upon 

him to fhew that in the very Scripture , there is found a pre- 
.cept for obfcrvation of the Lords Day ; And Bifhop Lak£ 

in. 



ie6 Tht Moraiitie of the fourth O^mmandement^^c. 

Sc3 K ^n like manner pro£c{feth that it is noxT Libera obfervatlo nl\ 
*^* biitneceflarily to be obferved. Doctor Fulks anfwer to the 
Rhemifli Teftamcnt was fet forth in the dayes of Queene 
Blizaheth ^ and dedicated to hsrMajefty ,thercin on iJ<?. i. v^ 
i6, hath bee delivercd5that to change the Lords Day, and 
to lieepc itoB Munday, Tue(day or any other day,the Church 
hath none authority. For it is not a matter of indilferency, 
but a neceflary prcfcription of Chrift him^elfe delivered to 
us by his Apoliles, Was bee ever queftioned for this ? or was 
It ever knowne that the ftate of this Land excepted againft 
it 3 forcrofllng the Do(?lrine of the Church mani felled in a 
preamble to one of the Afts of Parliament , which I prefume 
was never yet repealed ; but leave we him to live on his own 
juice^and to pleafe himfelfe in his holinelTe. 



A 



is fiili in force to hind Chrifiians. 



'"- Ml) (A^iO) (9iil <9i{^'¥tJ (9^Tri0 <sr/:*>'t) 



107 




^''■^f^M£%& 



^. 



_ _ ^aT.Smi aC *C3M> <»C3m> iic5^s> *cf «> 



A THIRD 



DIGRESSI ON 

CONTAINING A CONFERENCE 

With D. JVaUus about the Divine authority 
of the Lords Day* 




Come to confider (bmewhat in WaUus^ 
whofe differtation of the Sabbathjfrom the 
firft hath hked mee fo well, and the fpirit 
which it breathes throughout ^ that I doe 
notaffeft to differ from him ; bat rather 
heartily delire there may bee little or no 
difference betweene us , and I hope in the end there will be 
foimd little or no difference of importance betwecnc us, 
efpecially in this point of the inftitution of the Lord Y^dC^ 
whether it be divine or humane, and as for the originall in- 
ftitution of the Sabbath^namely as from the beginning of the 
World, and as touching the morality of one day in fevcn 5 
therein I concurre with him really and aff^^c^ionately.Andas 
touching the quality of the inlHtution ; I approve his 
learned paines in vindicating thofe three places of the new 
Teftament , ABs 20.7 i Cor, \6, 2. and Kb. 1, 10. from the 
interpretation that feme give of them , to qiiafh the evidence 
which they import for the obfervatlon of the fitit day of the' 
weekc,common]y called the Lords Day , even in thou: pri- 
mitive 



Io8 T^^^ moralitie of the fourth Cemmandement^ 

St£i K. "^'itive and (\poll:olicaII diyes of the Chriftian Church. And 

^ l2-L-,I Joync with him, pag. 167. in admiring, chat after fomany 

accurate prejudices of the reformed Churches, concurring in 
the (ame tranflation & interpretation of thofe places which wc 
fimbrate 5 yet (ome (liould be found to take fo unhappy paines, 
as coquafh the Evidence of them which they (eem to us plainly 
to import. A manifeft argument in my judgement,that thcob- 
fervation of that day, as in place of the Jewes Sabbath, in the 
very day s of the Apoftles.dolh even convince their confclcnces, 
that it can favour of nothing lefle than Apoftolicall inftituti- 
on; which> becaulc they doe impugne, therefore they defirc 
to impugne the ufe thereof as nothing fo antient as to be re- 
ceived of the Apoftles themfelves. For confider, I pray, how 
fliould the converted Jewes come to change their Sabbath, if 
not by order from the Apoftles themfelves, whofe doftrine it 
was that Chrift came to (et an end to all ceremonies ? And as 
for the fubftitution of a day in the place of it, that all did 
joyntly concurre herein without any dependanceof fomc up- 
on the judgement of otherf^what ftrange ftrength of convifting 
evidence muft there needs be in the re(iirred:ion of Chrift, to 
draw them hereunto farre beyond Almighty Gods refting on 
the feventh day from his worke of creation ? What could be 
devifed to inferre greater morality by the very light of nature 
than this, which fhould be fo forcible to move all to concurre 
herein, and that with the firiL But if they received it, fome 
from others, how improbable it is, that the Apoftles fliould 
receive it from the Churches, and not rather the Churches 
from the Apoftles ? Then confider, we no where reade of any 
diftercncc here-abouts among the Apoftles, counting 7aul 
amongft rhcm, who received from the Lord after his afcenfi- 
on into heaven what he delivered unto others. How then came 
ittopafle, that they all fo throughly, and at the firft, agreed 
herein ? h\ as having received it from the Lord, then the cafe 
is cleare, that it is of moft Divine inftitution : But if onely as 
drawne hereunto by the coniideration of Chrifts re(Ijrre£lion 
on that day, being guided by the Spirit of God infallibly to 
order as other things, fo the time of Divine (ervice, to prevent 
tlie danger of division and confufion upon juft ground; even 

this 



isfii/l in firce to bindChtiflians. lo^ 

this is enough to manifcft the ftrength of evidence which the SeB, K 
Lords refuriefUon carriech with it, as to convincelthcm, fo to .. '^* 
appoint, and to convince others of the reafonablcncfle there- 
of, feeing all Churches did fo univcrfally and fo earely yceld 
thereunto, and liiice that time (b conftantly perfcvered there- 
in. The refurrcftion therebre of Chrift, is nothing inferiour 
to the Lords reft on the feventh to draw us to the ran(5lifying 
thereof: And the Apoftles ordering it in this manner efpeci- 
ally as his extraordinary Minifters, is anfwerable to the Lords 
Commandement for the (anftifying of the feventh, efpecially 
that very commandement by jjft analogic having force alfo in 
this : And albeit IVaUw faith no more,/?*f^. 174. of thole 
three places', (i^<^/ 20. 7. i CV. 16. 2. Apoc. 1. 10, than that 
the whole Church reformed hath conftantly gathered there- 
hence 1>iei Dominica ufuw, the u(e of the Lords Day : yec 
both pag, 183. he doth manifeltly imply the Apoftles to have 
inftituted it, where he faith, that <!]uei ah ipjts Apoftollf inJIitutA 
nonfunt, fiich things as have not beene ordained by the Apo- 
ftles, were never in that manner obfervcd in all Chriftian 
Churches throughout the world, as the obfervation of the 
Lords Day. And before, pag* 172. he concludes, that the 
fifft day of the wecke was by the Apoftles fubflituted in the 
place oft he feventh, and commended to the Church, and that 
potcftatcpigHlariy by fingular power 5 and as they were extra- 
ordinary Minifters of Chrift, put in truft by his Spirit, to be 
faithfull in giving Precepts fmarke this well)notonely touch- 
ing faith and manners, but alfb de ScclefKz kvra^'^, c^re&o 
ordine, for the vfiel I ordering of the Church^, and that in this par- 
ticular, vphM day of the weeke is to be ohferved by force and ana- 
logie of thefom th Commandement, to prevent dljfention and con" 
f rt f on among the (^hurches. And I am verily perfwaded, that 
as many as ftand for the Divine inftitution of the Lords Day 
would reft fully fatisfied with this. Auflin, I am fure, who is 
alleged by WaUvu in the firft place, as maintaining it to be of 
Chrifts in.ftitution, writes thus of it, Serm, de temp.2'y i . Domi- 
nicum ergo diem eyfpofioii (^ ApoftoUci viri idea religiofa folen^ 
nitate habendum fanxerunt, quia in eadem Redemptor nofier a 
mmmsrefHrrexit : this being premifed, let us come to the 

confide- 



I to ^^^ MWalitiecftht fififfhCommandefnent^ 

SeSf , < . confideration of that whichiie delivers abeut the juftification 
— — — ^ hereof, from Z^**^^. 152. where he acknowlcdgeth that among 
the ancient Writers and OoAorsr of the reformed Church, 
there have beene fome \)^ho hav^ Veferrcd the celebritie of thi» 
day to the fad and inftitution of Chrift. At the firft^by C^rift^ 
fati in this place I underftopd Chrift apparitions to the 
ApofWcs, as they were afTembled together on this day. But 
upon better confideration and portder«tion of the paflages al- 
leged by him out of Anfline and ^n/, 1^ thinke rather that by 
Chrifts fa6: he means Chrift refurreftionjor perhaps^btoh the 
one and the other. For the (entence taken out o^aAufline hath 
reference to the one^ and that ou*: o^ Cyril, to the other. And 
Doftor Lake Biftiop of "Bath and JVells in his thef, ^6.de Sab^ 
^^f^ireferres unto both; thisfirft day Chrift fandified not 
onely by his refurreftion, but by fundrie apparitions before 
his afcention, by (ending them the Holy Ghoft. But the latter 
feem to depend on the former. And thereforejthat learned Bi- 
(hop in his defence of that Thefts 36. writes thus: I fay not^that 
the jlpofi/es imprinted af^y holineffe upon the firfi day of the rveeke, 
it woi (fhrif^s refurreElion that honoured that day y which I fay the 
Apofllcs were torefpeSi, not arhitrarilyy but ?tecepiri/j, yoft may 
perceive the reajon in my Thefts "^ you cannot ohfervefrom the he^ 
ginning of the world any other inducement to the inflitmion of 
feafls but Gods worke done on the day. Now, neither Anftin nor 
Cyril fpeake of any inftitution made by Chrift. Eufebim^l 
confefle, doth intimate (uch an inftitution, and Gregory t]xQ 
great, and fo doth Athanaftus (ceme to exprefle as much, and 
^fj^////// after him ; but I am apt to conceive that they meant 
no other thing hereby, than that the confideration of Chrifts 
refurreftion by the fuggcftion of Chrifts Spiritj (houldmovc 
theApoftlesto ordaine and eftabliOithe celebration of this 
day unto the Chriftian world. Junim^ in my judgement, 
fcemes to have no other meaning, when he profefleth the caufc 
ofthe change ofthe day to be the refurrcftion of Chrift, and 
the benefit of inftauration of the Church in Chrift ; it is true, 
he faith afterwards that th e Lords Day fucceedcd the (cventh, 
(Chriftiohfervatione atque infiitutOy by Chrifl cbfervationand 
ordinance ^, but I underftand thereby no other ordinance than 

is 



is fill I in force to bind Chrijiians. j j I 

is bcfpokcii by Chrifts rcfiirreftion on the day and ebfervari- Se£l t 

on of the day. For anon lie tells uSjthat the Lords Day was ob — 

Icrved, ChrifiifMo, exemph, infiitftts^ ty^'peflohrHm, ^ veU^ 
ri6 Eccleft€ obfarVAtioneconfiiintiffimk ; by Chrifts fa^^ example, 
and by the ordinance of the Apoftles ; unlcflc inftitnto there, be to 
be leferred to that which goes before^ and ought to be diftin- 
gui(hed from ApoftolorHm which comes after by a comma, 
.though it be not. But let this be the opinion of /»wV« arid 
Pifcatpr, which, perhaps, we may meet with (bme more evi- 
dcncc for than hitherto: Neither doe I fee any neceflity of 
^xprelfing concerning everything they taught, that they re- 
ceived it of the Lord 5 Neither doe I thinke tit toconciude^ 
-that whatfoever they ordered, they ordered by Gods Com- 
mandement. Eut confider, there is a great ditferencei^etween 
things ordered by them ; (ume were concerning particulars. 
Others for the Church univerfall. Some ordered by them for 
a ccrtaine time, other things to continue to the worlds end. 
The ordinance of the Lords Diy concerned the whole Church; 
and to this day no Church throughout the world hath 
thought fit to alter it, a notable evidence that the Church 
r generally hath conceived it, as an ordinance of the Apoftles 
' intended to continue to the worlds end. 

The ingenuity of Mafter 'Terkins h to be commended, con- 
fciUng ingenuoufly, that hee propofeth his arguments not as 
neceflary, but iis probable, onely to inferre the inftitution of 
the firft day of the weeke to be obferved by Chriftkns in place 
of the fevcntb, I would thofe that oppofc him would carry 
themfelves with the like ingenuity : nothing inferiour is the 
ingenuity of Dofltor WuUH4,yag, ij^.profefling that this opi- 
nion touching Chrifts infticutjon of the Lords Day, feeing it 
hath (b great Divines as favourers thereof, is neither to be ac- 
cu led of novelty 3 nor cafily to be de(pi/ed as falfe, provided, 
that they thcmfelves doe not propo(e it as neceflfary, but as 
probable, nor inveigh agalnft fuch as are of another opinion 
or condemne them. Now, let u3 iice u^on what grouids 
he preferres the fecortd opinion, making theinftitution of the 
Lords Diiy to depend upon Apoftolicall authoritie before it. 
Thcreforej firft he urgeth, that the Apoftles have given no cx^ 

prcfle 



il2 JheMoralttieofthe femthCommandementl 

SeB K preflecommandcmcnt as being charged thereto by Chrift, 
*^* norChrifthimfclfe. In biiefcjthus neither Chrifthath any 
where in Scripture commanded it , nor doe the Apoftles any 
where fignify that hec did : I anfwcr , the Apoftlcs doc not j 
ufe to fignify that what they deliver in particular was given 
them in charge by Chriit 5 foiiietimes they doe,b«t this ex- 
tends not to the hundreth part of that they doe deliver. And 
it may bee by S, /<?/?«/ calling it the Lords Day, compared 
with that which our Savioar delivers in the Gofpell , pray^ 
that your flight bee notin the Winter, norupon the Sabbath 
day ; and with the denomination of the Jfewes Sabbath cal- 
led in the Old Teftamcnt the Lords holy day, wee (hall iinde 
fufficicnt intimation erf Chrifts inftitution. Efpecially Con- 
fidcring that the queftion is but of the circumftance of a 
particular day", not of the proportion oftime;and withall 
the analogy ofthc day of Chrifts Relurredion to the day of 
the Lords reft from C eation. And whereas the Dodor 
further faythjthat it leemes n>t likely that Chrift fliould not 
command it, if he meant to binde us to the obftrvation of 
any day, asapartpf his worftiip andftrvice : Now I won- 
der what the worthy Doftor raeanes to thruft in the circum- 
ftance, as a pan of gods Worjhip. If the Apoftlcs might com- 
mand it as he thinkes they did , yet not as a part of Gods 
worlhip ; why might not Chrift command the observation 
of that day , yet not as a part of his worfhip ? I am not pcr- 
fwaded , that when God at the firft fanftifyed the feventh 
day , hee made the obfervation of that day a part of his wor- 
fhip* And ii is ftrange that the circumftance of time (honld 
bee an homogeneall part of Gods worftiip. 

Firft 5 it is true, the reft on that day commanded after- 
wards might bee, and was as a cererpony preaching fome- 
thing unto them. All that is to bee coniidered in time 
pertaining to Gods Worfhip is thi proportion of it ; as 
whether one day in a weeke bee moft fit 5 or one day in 
a moneth bee fufhcient 5 and this is of momentous con- 
fideration , whether wee confider the advancing GODS 
Glory thereby, or our owne good , in a greater or lefler pro- 
portion 5 But the particularity of the day in fcvcn whether 

firft 



Is jii/l in force to hind Chrijliansl H ? 

firft or laft or middlcmoftjthis confideration in my judgement .^'eSlf r 

is ofno momentiOnly for the avoyding of didention, & con- ^- !^ 

fuiion we have neede of authoritative fpccification, and that 
Goddid not define at the firft without congruous rca(bn , to 
ftili ail motion tending to alteration j and if we have as fayrc 
evidence under the Go(pelI for our Sabbath , as the Jewes iiad 
for theirs 5 wee are by Gods goodneffc as much freed from 
diflenfion and confufion as they , and nothing the more in- 
^ gaged in fuperftition, as making the obfervation of the day 
a part of Divine worfhip ; which never was but in the way of 
prefiguration of fomewhat in Chrift,which kind of pedagogy 
is now quite out of date^neither is there any place for it in the 
oblervation of the Lords day. 

Dodder fVaUns his (econd argument is^bccaufe thofe places 
cfScripturc,/?(?w.i4. j7^/.4. & Coloff.2, in which the A- 
poftic takes away all difference of dayes can hardly bee re- 
conciled with this opinion, or if Chrift himfelfe not by ex- 
ample onelyjbut by an ordinance commanded unto his Dis- 
ciples the obfervation of this day, it cannot bee imagined 
as it leemeSjthat any liberty fliould now remaine in the ob- 
fervation of this day 5 for that which Chrift hath determi- 
ned is not left under Chriftian liberty any more then the ob- 
iervationofthefeventh day from the Creation was left free 
to the Jewes 5 when God not oncly by his example, but al(b 
by precept ftparated it from all other dayes to his fervice. 
To this I anfwer , i. I finde- no liberty at all left to the 
Church to change the day, by the Doftors ownc grounds, 
for hee holds it to bee invariable /7.168. 

Secondly 5 Hee profefleth the change of the day cannot 
bee attempted without the greateft fcandall of the Church, 
p. \6^, Now what fober Chriftian would affect liberty 
to bee fcandaIous?3. others who acknowledge the obfer- 
vation of the day by Apoftolicall inftitution 5 and with- 
all to bee changeable and left to the liberty of the Church, 
doe withall maintaine that the Apoftles did not command 
it as extraordinary Minifters of Chrift •• but Doftor 
fVaietis fAj2, acknowledgcth the inBitution of it made by 
the Apoftles as Minifters extraocdinary, 4. theDodorpro- 

L felfcth 



J I A The moralitie of the fourth Commandement^ 

Se£l K ^^^^^^ ^^^^ ^^^ Apoftlcs were entruftcd by the Holy Ghoft 
'^L ^tn give precepts concerning the gopd government of the 
Church'j and that in this particular cafe, to make knownc 
toallChriftians every where what day in the weeke ought 
to be kept holyjand that by.vcrtue and analogy of the fourth 
CommandeiHcnt, and withall to prevent diHenfion and con- 
fufion amongll the Churches thereabouts. 5. and laftly hec 
joyncs the precepts concerning this with precepts con- 
cerning faithj and manners 5 and this hce doth without (peci- 
fyingany the leaft difference ; nay, the word precepts is 
once proposed as fubfervient indifferently as to faich , and 
manners , (b alfo to the well ordering of the Church , and 
that in this particular, of notifying unto all what day of the 
weeke is it to bee fanftified to Gods Service. As for the places 
RomA^, gal,2, & C^i^if' *• I anfwcr^thatif weemadethc 
obfervation of the day as it denotes a eircumftance of time, 
any part of Gods Service, or for (bme myftcrious fignification 
contained therein, then indeed wee fhould carry our felves in 
contradiftion to the places mentioned : but feeing we obferve 
times onely out of refpc<ft to order and policy, which is necef* ^ 
iary for the edification of theChurchjand God having always 
required one day in feven to be fet apart for this , even when 
there was not fo great need, nor had God manifefted his love 
to mankinde in fiich fort as in the(c latter dayes 5 and of our 
felves wee are to fecke , of the particularity of the d ay under 
a ^t proportion of time from the beginning of the World 
rquired , and hereupon were we left to our ownc judgements, 
away would bee opened to miftrablc diflenfion and confii- 
fion ; what caufe have wee to bleffe the Lord for marking oue 
a day to us with (Iich notable characters to make it our Sab- 
bath , and to honour it by his appearance amongft his A* 
poftles when they were affembled together both that day, 
and that day fenight after ; as alfo by his Apoftles to com- 
mend it , and eftablifli it in fuch fort^ that for 1600. yeares 
the obfervation thereof hath continued unto this day ? which 
orderof the Apoftles doth carry pregnant prefumption that it 
proceeded originaHy from the inftitution of Chrift. The 
necelHcy of the Church Chriftian requiring the (pecification 

of 



// fiill in force to bind Christians. 1 1 5 

ofthcdayforthe preventing of diflcnfion, and confufion SeSif. C. 

as much as ever the ncceffity of the Jewifh Church required 

the like; and over and above by reafoji of the fourth Coni- 
mandement wee have now better evidence to conclude there- 
hcncethe observation of the Lords Day, by the congruity 
that Chrifts Rcfurreftion hath to the Lords reft from Crea- 
tion; better means I fay to conclude ours, then they without 
a Commandcment to inferre the obfervation of their (cvcnth: 
forftill the day of the Lords reft is made the day of our reft. 

Thirdly, that which is alleadged in the third place, that 
both ancient and late writers doe maintainc that wee cele- 
brate the Lords Day , not as any part of Divine worfhip 5 nor 
asabliblutely neceflary. For the firft of thcfe wee willingly 
grant; for as much as wee conceave the obfervation of the 
7*. by the Jcwcs was no otherwise a part of Divine worfhip, 
then as it was a ceremony and fhadow, the body whereof 
was Chrift prefigured thereby : and it is wdl knownethac 
noChriftiansobierveit in anyfuch Notion. But the obfer- 
vation thereofwee hold to bee ablblutely necefTary , and Co 
doth Doftor H^aUtu in holding it to bee invariable . and that 
it cannot bee altered without the greateft (candall. And 
Doftor Lake Bifhop of 'S^f i^,and PVells profefTeth it to bee not, 
lihertt obfervationis, but ftecejfari^e. And if it were free , then 
not to ale this freedome at all doth manifcftly give way to 
fuperftition in taking that for a thing necefTary which is net, 
though not as touching the (ubftance of Gods worftiip and 
fervice, yet as touching a circumftance thereof, fuch as is 
the circumftance of time. As for exprefle precept , if hec 
meanes a precept expreflely written , no man ( I trow ) ever 
ftood for that , but if hee meanes a precept given by Chrifts 
exprede charge to his Apoftlcs, no man that I have met with, 
faith more hereupon , then Dodor JVaLtm fcemes to afBrmc 
bimfelfe 5 \x\(2iy\n^l\\2itthejwere entruflcdby the Holj Cxhoft 
as extraordinary AfiriiflerSy that they fljotdd bee faithfyJl ad 
tradenda^rxceptaf to give pr^ceps of faith and manners ^ and 
of the q^ood government of the Churchy and rhht order ^ arid par- 
ticularly in this that might be known to nil what day in the iveekf 
rvas to be fet apart for ^ods fervice ; both by vertue and anor 

L 2 logy 



1 1 6 The Sioralitie of the fourth Commandement^ 

SeSl K ^^^J ^^ ^^^ fourth Commandement , dnd to prevent d'ljfeyjjton, 
* ^_L . and confufion among the Churches*^ Neither doe we acknow- 



kdgeany other celebrity of the day then this ; and therefore 
doc no more affront Bierome then Doftor fVaUns himrelfc. 
As for feftivall dayes in Socrates , and Nkephorw , I fee no 
caufe why as touching that they fpeake thereof, the Lords 
Day(hould bee comprehended under them; and as for apo- 
ftolicall precepSjConcerningthis Doftor VVaUm is as exprefic 
as any. And it is not credible to mee^that the Apoftles ihould 
make fuch an invariable ordinance to the Church , and 
not bee verily perfwaded that it was the Will of God the 
Father , and of God the Sonne it (hould bee (b : whether 
manifefted by Chrifts particular charge unto them 5 or by 
comparing Chrifts ElerurreQ:ion with the Lords reft from 
the workes of Creation. Ocherwife in my judgement they had 
never called that day the Lords Day, 

Fourthly > he excepts againft the argument drawnc from 
Chrifts Refurrcftion ; denying that therchence it followes 
that that day was to bee confecrated to God. But herein hee 
oppolcth all the ancients j neither doc 1 thinke hec can al- 
leagc any one that doth not hereon build the obfervatbn of 
the Lords Day • which nuiverfall concurrence doth mani- 
feftly argue to be more then ^tohzbh: Auftin sLsTValeas allcadg- 
eth him.profeflcth not as his peculiar opinioD,but as he took it 
generally received without contradi8:ion:^W Dies Vominkus 
Chriflianisrefttrre^ione Domini decUratui cfi ; and that re* 
fiifiitatio Domini confecravit nobis diem'DominicHm, And A- 
thanafius plainly takes notice of the analogy it hath to the 
fourth Commandement; (and analogy Dodor WuUus grants, 
and I wonder hec takes no notice of it here ) by comparing 
the fecond Creation with the firft Creation ; and fo Dodor 
Andrewes Biftiop oifVinchefter profeflcth that the new Crea- 
tion requires a new Sabbath, cfpecially feeing the old muft 
bee abrogated as ceremoniall; But the analogy I confeile may 
be differently fhaped 5 aAthanaJim fhapcs it thus, that the 
Jewes Sabbath was the end of the firft Qreation 5 and that the 
Lords Dayiia beginning of the fecond Creature j to wit, as the 
day of Chrifts refurreftion ^ in reference whereunto the 

Apoftic 



Is Jii// in force to bind Chriflians. 117 

Apoftle faith, Id things arc fa^ed, behold, all things are become .C^flF ^ 
ntTv. And I conceive rea(bn to jiirtiiic ^thmmfms, in making ^ * ^ ' 
the beginning of the new creature to be our Sabbat h, anfwe- 
rable to the end of the firft creationjto wit, becaufe the fecond 
creation hath no end in this world : Againe, Adam2\\<^ Eve 
were made but the immediate day before the leventh, and the 
Seventh he was to fpend in rejoycing in Gods works 5 (b 
Chrirts death was the worlds redemption 5 and irnmediately 
after, to wit, with Chrifis riHng, it was as tit we fhould Sab- 
batize with God for joy of our Redemption. Ocherwiic the 
anaJogie (which Dodor/f^^/^/// grants, but doth not expli- 
cate) may be conceived thus. The feventh day of the weekc 
was the Lords reft from the worke of creation, the firil day of 
the weeke was the Lords reft from the work of redemption, in 
the morning thercot riling from his grave 5 and in refpect of 
Chrifts refiirredion on this day, what colour hath any other 
d ly of the weeke comparable hereunto, to make it fit to (land 
in competition with this. Yes, faith D. WaUus, the Thur(day 
may, and that in conlideration of Chrifts a(cenlion on that 
day ; yet Doctor iVaUus well knowes, that that day of the 
week was never thereupon called the Lords Day, either by the 
Apoftles, or by the Churchjas the day of our Saviors reftirredi- 
on was. Againe^eonhder Chrifts refurrec^ion and afccnfion are 
to be computed but as one compleate motion; fave that he 
was to ftay fometime by the way here on earth for the 
confirming of his Di(ciples faith, and giving them commiilion 
for preaching the Gofpel, and order to wait at Jerusalem un- 
till they were endued with power from on high to carry the 
glad tidings of falvation all the world over. So Chrifts dying 
and continuing uixlcr the power of death, is but one worke of 
Redemption. HcconfeflethjChat Chrifts refurreftion afforded 
an argument to the Church Apoftolzcalljto prefer this day be- 
fore all others(very welljeven before the day of his afcention) 
for religiousa(Iemblles,as al the ancients teftifie^But it follow- 
eth not thereforcjthat Chrift by this his faft did inftitute the 
fame day to the fame end. Now, this is a very ftrange phrafe, 
by his faft oa the day to inftitute the day to iiich an end . Tis 
well knowne fafts doc not inftitute otherwise than as thcre- 

L 3 from 



J I g The moralitie of the fourth Cemmandement^ 

S^'Ei t fi'ommay be concluded that Cich a day is to be kept ; and iti 
__i__ll^ this fen !e he doth as good as confeflTej that Chrift by his faft, 
did iiiftiiute ; for the Apollolicall Church did hereupon pre- 
ferre this day^ as "he confcileth all the ancients doeteftifie. 
And did they not inferre this there-hence aKb, as moft agree- 
able to the Will of God ? Do6lor iVaUm proceedcth thus : 
So God in th<f creation of the voorldrefiedthe fcventh day 5 but un^ 
lefe God had propofed this refl of his as an ex Ample ^ and confirmed 
it by precept, never had the Qhurch of the old Tcftament beene 
hound as from heaven to the weekjy ohfervation thereof. To this I 
anl wer,that the like may be faid ot the obfervation of one in fe- 
ven ; yet feeing Go'\ did comand this proportion to the Jews, 
without any new commanderaent, we can inferre that (urcly 
Gad requires as good a proportion of us Chriilians. In like 
manner,fceing God commanded unto them the day of his reft 
from creation, we without any the like commandement, may 
better inferre that Chrifts rcfting day from the worke of Re- 
demption ought to be our reft, than they could, that the fc- 
venth day ought to be their reft. 2. Man could not polfibly have 
knowne how many dayes God was creating the world, fb to 
know what day he reftcd, that they might conforme unto him 
in their reftjunicfle God had revealed it unto them^but luppo* 
fing God had revealed it, and withall had called it his holy 
day, and itwere knowne unto them that one day in the weeke 
rittift be (et apart as Gods holy Dayjin this cafe I appeal to eve*- 
ry Chriftian confcience whether thi s were not lufBcient to 
conclude that furely the day of the Lords reft, being his holy 
Day, ought to be the day of our reft, and our holy day. 
Now, thus the cafe-ftands with us Chriftians; we know what 
day our Saviour ro(e, having finiftied the worke of mans Re« 
demption 5 we know the Jewes Sabbath is abrogated 5 wc 
know the proportion of one day in (even remaincs ftill to be 
confecratcd as an holy day to the Lord ; we know the Lord 
prefcribed to the Jewes for their Sabbath'his refting day from 
the creation ; which is called his holy day : And in like 
manner we know, that under the Gofpel, the firft day of the 
weeke being the day of our Saviours re(urre£tion, is called by 
Saint lohn the Lords Day 5 as for Eiftcr and Pcntecoft, the 

cafe 



Is fltll in force to hind Chilians. 1 1 9 

cafe is nothing like; thofe feftivalls being not of fingic day cs, SeEl. %^ 

but of whole weeksj once in a yeere, yet this proportion wc — ■ — -— ■ 

find betweeiie chem and the weekely Sabbath. There arc in a 

yecTc ievcn times (even weeks, and a fraAion lefle than halfe a 

(even ; fo that the memory of the creation was feven times in 

a yeere celebrated more than the memory cither of their deli* 

verance out of Egypt, or, of ihcir reaping thefiiiitsof the 

land of Canaan, the one fatre ftirmounting the other, yet 

their Eaftcr bce^an the day of the yeere whereon they came 

out of Egypt. And Doftor Lake, BKhop of Bath and Wells, 

Thf.^l de Sahhat,^VQh&t\ l\\2itCjod fets out the day by the 

tvorkshedothonthedayy.thework^ I faj done, doth difference a 

day from n day : and Thef 43.. Now then, when God dot h a?iy 

rentarkahle worf^, th,>H will he be honoured with a commemoration 

Jay for that worke. If the work^ c oncer ne the whole . by the whole 

Church'^ and ^y a party if it concerne apart : and Thef!44. And 

hu IVUl is under j^ood often by his Trecept ; bnt when we have not 

that, the prafiice doth guide the Church, 45. This is a Ca hoUaue 

rnh.obfrvedin the inftitution of all Caere d feafts, both Divine and 

Humane, ^6» The worke of the day is the ground of hallowin<T 

the day, whether it be wefk^ly, monethly, or yeerely, as particu^ 

lars evince in Scripture and hifl or j. The very light of nature 

doth give teftimony unto thiSj as appeareth by the common 

practice of the heathens ; as rogive fome inftance hereof, what 

is the originall of the oblervation of the Fryday^as a feftiv^ill 

day amongft Mahumetancs? (urely this;on that day Mahtmet 

fled from Mecha to Jethrib, and fb that day is accounted the 

firft day of his kingdomjand from thenceforth it was ordained 

to be the firft day of their ycerc and of thtrir wecke. So then 

the Will of Godj in the judgement of this reverend Divine, is 

manifefted not onely by Precept, biic by his Worke. And yet 

I know none fpeakes more of Precept in this particular, than 

Do<^or WaUus^ as I have often alleged him,^^^. 172. 

Fifthly, I grant lunius went too farrc, in affirming that 
Chrift did oblerve the fame every wcekebetwcenc his re fur- 
reftion and afcention ; but neither doth the contrary nppeare 
by Scripture"; undoubtedly thetwo firft he did, and it is not 
manifcft that the three following he did not j and though 

L 4 Cyril 



1 a O 7"/?^ Moralitte of the fourth Commandement^ 

SpEI K Cj^'^ inferres here-hence the rcafomDknefleof ourClirJltian 
' ^^ alfcmblies on this day, yet wee doe not; but as Doftoi' 
Wdms concludes that which hee concludes not from any 
onepiacej butTrom many places together, that do wej Nei- 
ther isitany thing to the purpofe that \}od(.ovWaUm obferves 
ofChriftsappearingon other dayes^as M.2i.24.once3which 
was at a fil"h meeting. And as little materiall is it, that at fiicli 
other times cf his meetings he fpake of the kingdome of God, 
Sixthly, On like fortChrift (ending down the Spirit on his 
Apoftles on the day of Pentccofl, hath not fo much force 
confidered alone, but onely in a conjunct conlideration with 
Chrifts refurreftion on that day : And like as after his death 
he arofe on that day manifefting hiraCelfe mightily thereby to 
be the Sonne of God, lb after his afcenlion into heaven, .he 
came downe by his Spirit on that day, the feventh^firft day of 
the weeke after his refurrc^ion, manifefting thereby as ?eter 
fignifieih that he had obtained the difpenfation of the Spirit, 
Wc doe not fay the Spirit was on the day of Pentecoft fent 
downe,becaufe it was tke Lords day ; But being {tx\x. down on 
that day, as the Law is confefled to have becne delivered on 
that day, this tends to the marking out of that day more and 
more, formanifeftatlonof the power of Ghrift. That day 
they receiving power from on high by the dcfcending of the 
holy Ghoft upon them, whereby they were inabled to preach 
the Gofpel. And that day of the weeke which is (et apart for 
Divine fervice as our Ghriftian Sabbath 5 as that day where- 
on the Holy Ghoft doth ordinarily come downe upon his fer- 
vantsintheminiikrie of his Word, and celebration of the 
Sacraments, and putting up of our joy nt prayers unto him 
for the fan^ifying and edifying Ghrift body which is the 
Church : and even in this refpe^ that day hath a farre better 
congruitietotheday thatistobefctapart for Divine fervice, 
than any other day in the week befides. The day of his a(cenfi- 
on he departed from them as touching his prefence corporall, 
but on the day of Pen tec oft he came downe upon them as 
touching his prefence fpirituall 5 and fo he doth ftill in our 
Sabbath excrcifes on the Lords day, though not in fo extra- 
ordinary a manner, yet no leffe efleftualJy to that edification 
and (anftlfication of our (bulcs, Scventhlyj 



is jiill in force to bind Chrijiians. 



121 



Sevcnthlyj And whereas fonie urged that if Chrift himfelfe SeSi, C 
had not inititmcd this day after h.s rcfiirreftion, the moft ~^ 



Primitive Church (hould have beeneleft deftitute of a certaine 
day ofGodswcrOiip, tovvit, from the time of Chriftsrcflir- 
redionto the Hrft c^nfecratingofthe Lords Day, which they 
take to be abfurd, and 1 contede, it feems unlikely that the 
Apoftles tocike upon them to order ou^ht untiil they received 
theSpiiiton the day of Pentecoft, that being the day they 
were to receive power from on high, to execute the com- 
niiifioii given them. Mat, 28. 19. to teach ail nations j till 
which time they gathered no Churches. For the ftrength- 
ning the former reafjn, it is added; Than thejewes Sab- 
bath was now abolifhed by Chrifts death and refiirrciftion. 
This I doQ not deny, but the Apoftles might very well be 
ignorant hereof as yet^as not having received the Spirit as yet ; 
yea,&: after the receiving it^we find chsy challenged Peter for 
going to the Gentiles to preach the Gofpel, AHs 1 1 . to this 
argument Tome anfwer, as yVaitus faith^that the daies between 
Chrifts afceniion and the comming downe of the Holy Ghoft 
upon them, were fpent in continuall meetings of the Apoftles 
and other Difciples. But from the day of Pentecoft^the Lords 
day thenceforth obferved. This anfwer reachcth not unto the 
daies interceding betweene Chrifts redirredion and his af- 
cention. And when I confider Biftiop Lake his difcourfe, 
grounded^ as he profeflethj upon univerfall obfervation (and 
which I find no rcafon to reiift) namely, that the worke of the 
d.iy commends the day : If ever any day deferved to be feftivall 
toany,furely theday ofoiu" Saviours refiirrc^tion deferved to 
be fciiivall unto them, to rejoyce in the Lord thereon, accor- 
ding to that of the Pfalmift, This is the day which the Lord hath PA^w.i i8.'24, 
made Jet us be g/ad and rejoyce thinin ; the ancient Fathers ac- 
commodating the place thereunto. The two verfes immediat- 
ly preceding, carrying in the forehead of them a manifeft re- 
lation unto Chriftasthe proprietary of their meaning. 22' 
The ft one which the bmldtrs refnfed, is become the he Ad of the cor- 
ner, 23. This is the Lords doiyig^ and it is marvellofis in onr eyes,. 
Now when was this manifefted, namely, tint the ftone which 
tfje htiilden ref fifed became the head of the corner, but by Chrifts 

rcfurreftion 



rtt The Moratitie of the fourth Commandemenr^ 

SeB K Reftirrcaiion from the dead, being thereby mightily declared 
*^' to bee the Sonne of God. Rom. 14. and was there ever 
worke more marvellous in the eyes of Gods Servants , then 
the RefurreAionotChrift , efpecially confidering the dif- 
confolatc condition ofhis Difciples > Luk: 24*2 1. JVe trujied 
ithadleenehf^ that fijoM have^delivered Ifrael, The women 
departed from the Sepiilcher, though with feare, by reafon of 
the confternation receaved from Angelicall prcfence, their 
countenance being like lightning , yet with great joy by 
reafonof the newes they heard from them of Chrifts Re- 
furreftion ^ upon the noife whereof ( for they were com- 
manded to carry word of it to his Difciples, ) the Apoftles 
as it feemcs were gathered together ; and in the evening after 
hee had (hewed himfelfe to his Difciplcs going to Eman^^ 
Chrift prefented himfelfe in the midft of them. ^ Eight dayes 
after they were met together , and Thomas with them who 
being abfcnt the time before^gave out fpecches of peremptory 
incredulity concerning his Refurreftion; therefore then and 
not till then alfo the dores being (hut, Chrift came before 
them^and calls un\.oThonfai to fee his hand.and to put his fin- 
ger into his fide, Thefe apparitions ofour Saviour twice on 
thefirftdayof the weeRe might well adde fomewhat to the 
confirmation of them in the feftivity of this day ; and how- 
foever betwecne his afcenfion , and the day of Pentecoft they 
had their meetings ^ yet how improbable is it they (hould 
put no difference -betwcene fuch a feftivall and other daycs 
of the weeke. A fecond anfwer WaUm gives 5 namely that o- 
thers fay , that from the day of Pentecoft it was not neccf- 
fary that the Lords Day (hould bee obferved : but that at the 
firft the Apoftles together with the Jewes obferved their Sab- 
bath not as a ceremony of the Old Teftament^ but as a free 
circumftance of divine worlhip, as for a while they retey- 
ned Circumciiion and difference of meats ; which they gave 
over 5 after the ]ewes were found obftinately to refufc the 
Gofpell. So that in thefe mens judgements the Lords Day 
was no feftivall to the Apoftles , till by occa(ion of the Jewes 
obftinatcncffe, a proper occafion for the inftitution of a new 
feftivall. And give mce leave to differ from them in yoking 

Circum- 



is fit I I in force to hind Chrifiiatts, 



IZJ 



Circumcifionand difference of meats with the Jewes Sab- SeSt^Kt 

bath 5 neither of them prefiguring Chrift as to come , like as — * --- 

t he Jcwes Sabbath did, prefiguring his vd\ that day in the 

grave; as the ancients have conceived it, without anycon- 

tradi(flionthatlknow. Had they permitted facrifices for a 

time, their comparifbn had bcene more congruous. I fee no 

reafbn to withhold me from conourring with eyfufiin , and 

in him with all the ancients,for ought I know to the contrary, 

that 1>ies Dominicus RcfttrreElione Domini declaratw efi (^hri- 

ftianis^dr ex illo coefit habere fefiivitatem fuam , yea with the 

very words of Scripture Tfd, ii8. 21, The fl one which the 

builders refufeJi is become the head of the corner 25. This is the 

Lords doin(r^ and it is marvellous in our eyes. 24. This is the 

day which the Lord hath motde we will rcjoyce and be glad in it. 

Neither is it credible to mee that the Apoftles were ignorant 

ofitorof itsapplicatiougto the day of Chrifts Redirreftion, 

from the very day thereof. Herefbachins upon theie words, 

Hxc dies cjuam fecit domimts. They are (faith hee) the words 

ofthe people exulting in the Kingdome oi David , molt of 

all ofthe glorious Rcfurrcdion of Chrift , which of all others 

was moft glorious to mankinde : as whereon Chrifl redeemed 

us in a triumphant manner , from the Tyarnny of Satan, 

and from everlafting death , and reflored unto us everlaft- 

ing righteoufncffe. ^Amoblui interprets it of the Lords 

Day. 

Eightly , the lafl argument, and which hee acknowledgeth 
of greatefl moment is that, which is taken out o^'zyfpoc. i. lo* 
Where the firfl day of the weekc is called the Lords Day, 
whence tht y conclude, that it is ofthe Lords inftitutio^iAnd 
indeed Diftor Andrewes Bifhop oi IVinchefler in his Starre 
Camber fpecch profefl[eth,that this denomination is given 
onely to the firft day ofthe weekc , as called in Scripture the 
Lords day 3 and to the Sacrament of the body and bloud of 
Chrifl , as called the Lords Supper, and that to fhew that the 
woi'd Dominicum ( the Lords ^ is to bee taken alike in both. 
In the fame fenle wee call the Prayer which our Saviour 
tauaht his Difciples the Lords Prayer. But let us hearc 
irMus hisanfwcr,ibat we may confidcr it. This confcquence 

(faith 



tiz 



J he Moralitk of the fourth Commandement^ 

( faith hee) is not necelTary/or Ic may bee called the Lords^ 
not onely that which is of his inititiition, but even thatwhich 
is made to the remembrance, orinthehononr ofhim, orfor 
hisworfhip, as che ancients fpeake , as the altar of the Lord, 
and feaft of the Lord are often To called. And th.it in this 
fence it vvastakeaofthe ancients it appeares by this, that the 
ancient Fathers both Greel^ and Latine^ c^lkdTempks by 
the name oi Dominica^ and Kupia^ft. That which wxeiirge 
is the language of the Holy G hod , now throughout the holy / 
Scripture, it is not the language of the Holy Ghoft^tocall 
cither Altars the Lords Altars, orFeaitsthe Lords Feafts. but 
fuch as are of the Lords inftitution.Neithcr doe the fathers(in 
my obfervation Jcall the firft day of the wceke the Lordsday o- 
therwife then in reference to Chrifts Refurreftion, as the caufe 
of thcfeitivall nature thereof. Temples indeed they call Ku?w.t* 
as coniccratcd to the Lord ; but the denomination is not to 
diftinguifh it from other Temples ; as the Lords Day hath 
its denomination to diftinguifl: it from other dayes. But 
the day of Chrifts Refurredlion being called the Lords Day 
not as fuch a day in the yeare, but as fuch a day in the weeke, 
this to my undcrftanding doth manifeftly infcrrc the fiic- 
cefHon of it into the place of the Lords day of the weeke 
amongftthejewes. Both ancient and moderne Divines doc 
hold it lawfull to confecrate other dayes to the fervice of 
of Godjfuch as wee ufually call holy dayes. But never any 
man ( I thinke ) was found that durfe call any of them 
Diem dominicum the Lords Day. Adde to this, wherefore doth 
our Saviour fay^that the fonne of man is Lord of the Sabbath, 
but plainely to conclude herence , that hee can difpenfe 
with itj hee can abrogate it^and bring another into the place 
of it ? and nqne hath power for this but hee who is Lord of 
the Sabbath: 

Laftly , when he faith^ pray that your flight be not in the 
winter nor on the Sabbath day,what is the rea(bn hereof, but 
religio Sabbati'^. 2S dX\ confeflc the religious obfervation of the 
Sabbath -^2^ndL did they underftand any other religion of the 
Sabbath but as from Divine inftitution > Now the time con- 
cerning which our Saviour delivers this, now about the dc- 

deftrU(ftion 



isfiill in force to bind Chrijlians. 1 2 5 

dcftruflion of the Temple by Titw^ after that no other Sab- SeSi.^^ 

bath but of the Lords Diy^vvas generally cftablifhed in the . '- — - 

Churches. 

Laft of all/or the third , andlaftconclufion, that ftill the Tref, 
Church hath power to change the day our Dodor in the 
7, SeElion^ bringeth in ^'Bulliyigcr^ Bucer, Brentim , VrfintfSy 
and Chemritius.alii/cjifiertofl} is vjithd'wers others not named 
particularly^as they are which thinke no otherwife thereof 
chcn (^Jvin did;, and (hewes by what diftiri6lion Sptarez^ 
though otherwise no friend unto the men ^ doth defend their 
Doftrinc. 

Now as the doftrine was , fuch alfo is the praftife of tho(c 
men and Churciies, devoid of any the leaft fuperftitious ri- 
gour,eftecmingittobeeaday left arbitrary , and therefore 
open to all honet^ exercifes and lawfull recreations ; by which 
the mind may bee refrefiiedj andthefpirits quickened. Even 
in Geneva it (elfe according as it is related in the enlargement 
o^Boterui by Rohdrt John] on , all honeft exercifes, (hooting 
in pieces, long Bowes, crofiTebowes , &c. are u(ed on the 
Sabbath Day, and that both in the morningj before and after 
Sermon ; neither doe the Minifters findc fault therewithall, (b 
that they hinder not from hearing of the word at the time 
appointed. 

Dancing indeed they doe not (uffer ; But this is not 
in relation to the Sunday , but the fport it lelfe , which 
is held unlawfull , and generally forbidden in the French 
Churches : whichftriftnefTeaslbmenctCj confidering how 
the French doe delight in dancing^ hath beene a great hir- 
derancc to the growth of the reformed religion in that 
Kingdome. 

The Doftor indeed faith , that C^lvw^ullengcr^BHcerm^ 
BrenUHi , Chemnitim , Vrfine and others of the reformed -^•^•^^•' 
Churches affirme, that ftill the Church hath power to change 
the Lords Day to (bmc other ; but hee neither cites their 
WordSjUor quotes any place out of their writings* And as 
for C*l/^'/V;,whom this Prefacer propofeth as chiefe , and the 
reft as thinking no othcrwife thereof, then hee did ; I make 
no doubt but the paflage in (^nlvm is inftit, 2. cup^.fe^}, 34. 

wheie 



1x6 The Moralitie &f the fourth Commandement^ 

SeSf.6* ^"^^^^^ ^^^S he wnttth^Ne^fic tamen feptenariHtn nHmerum mo- 
— ror, Ht e]U5 fervitHti Ecclefiam afiringerem, I doe not fo regard 

the nnmher of feven ; ols to tie the Church to the fervitude there^ 
of I which confidered in it felfc, might intimate thatin his 
opinion, ]^t is inditfcrent whether wee keepc holy one day in 
fevenj or one day in foureteene; but the words immediately 
following doe manifeft his meaning to be farre otherwilCj as 
namely jthat we are not fo tied to a (eventh^but that we may fb- 
lemnize other dayes alto, by our holy alTemblies. Fer thus it 
folio we?, Neji^ enim damnavero qui altos conventibus fuU folenr 
nes dies hah e ant* I condemne not them that keef other dayes holj : 
will any man fuppo^e that fome there were, well knownc to 
Cahi>7,Mgho kept other dayes iblemnjand not the Lords Day ; 
and that thefe men ^-fi/^«» would not condemne? AndGoma^ 
m^,who is moft oppofite to us in this argumcnt^profefleth^that 
feeing not onely a timcjbut a fiifficient proportion of time is to 
be fet apart for Divine fervice, therefore we muft now under 
theGoipeJj allow rather a better proportion of time for Di- 
vine fervice than a wor(e. And inthkalfo^/t/^f^ refts, in 
his anfwer to the firft argument of JVaUw, contending for 
one day in feven, as neceflarily to be allowed to the wor- 
mteg. chf, (hip of God. For "BuHingtr, I know not where to feekc that 
lib-uapAi. which the Dodor aimes at. As for "Bucer, I have (hewed be- 
fore out of him^that the Lords Day was by the Apoftles them- 
felves con(ecrated to Divine aftions; which ordinance the 
antient Churches obferved moft religioufl/jand that one of the 
chief caufes hereof was^that they might celebrate the memory 
ofChrifts refurre£l:ion, which fell out on the firft day of the 
weekc ; of power to abrogate this day left unto the Church 
he faith nothing, but to the contrary ratherj that all they who 
defirethc reftoring ofChrifts Kingdome, ought tolabour,that 
the religion of the Lords Day may be foundly called backe and 
be of force. Tet (faith he) it t6 agreeable to our pet j to fan- 
Bi fie other fefllvallsalfo^ tQ the commemoration of the Lords 
chiefe work^Sywhercbj he ferpSlei our redtrnpion as the day of 
his incarnation, nativity, the Epiphany, the pa/pon. the refurreBi" 
oiu afccnfion an\ Pentccofi. And the pkce which Doctor Rivet 
fxpiic. dccaL pag, 189. c'oL 2 . allegcth out u ^'Bncer i n Mat, 1 o. 

to 



is fill I in force to hind Chriflians. 

to prove that he maintained the day to be alterable, is nothing 
to the purpofe, and as little doe they makeforit which hee 
ailcgcth out oiMtifcHlus, To find out what Chemnitius faith 
hereupon, I turne to his Examen of the counfeli of Trent, con» 
cerning fcftivalls ; There ^*«^^. 154. W. 2. lie (aith^ that Chrift, 
to {how that he kept the Jewes Sabbath freely, and not of nc- 
ccflitic ', againft the opinion of nccelfityj touching the abroga- 
tion of the Mofaicall Sabbith, hee taught both by word and 
deed. By word,in iaying^that the Sonne of man is Lord of the 
Sabhath ; and by his deeds, as in healing on the Sabbath day, 
and defending his Difciples in phicking theeares of come. 
Now, hereby I take it to be manifefl, and acknowledged by 
Chcmnmus that none hath power to abrogate the Sabbath, but 
he that is Lord of the Sabbath. And feeing even Chriflians 
were to have their Sabbathj^s appearcthby thofe words of our 
Saviour, fray that yonr flight be Hoi in the. tv inter, nor on the Sab^ 
bath day, which, is delivered of the time about the deftru- 
ftion of the Temple by Titus ; at what time Paul had fufFcred 
martyrdome divers yeeres before, by whofe writings it doth 
appcare that the Lords Day was kept in place ofthcjewes 
Sabbath, both by the pra«^ice of the Apoftles, and the Chur- 
ches of Galatia and Achaia, as Chemnitius ackno^ledgeth 
fromthcfjrceof thofe place?, AEls 20. 7. i Cor, 16, 2. and 
jipoc, 1. 10. in the next columneit foUoweth, that the Lords 
Day was the Chrlftian Sabbath^and fo to this day continueth, 
and confcquently, that none hath power to alter it, but hcc 
that is Lord of the Sabbath, which is Chrift himfclfe, it being 
aaordingly called the Lords Day. Therefore if any pretend 
thatChrift hath delegated this power of his unto the Churchy 
it ftands upon them to make it good,Biit Chemnitius proceeds, 
fag, 1 55. co/.T . and fhewes how the Apoftles at the firft tolera- 
ted their weak faithj^«who without fuperftition obferved dayes 
Mofaicall, Rom,i^, and that fuch as were ftrongcr in faith, 
after the abrogation of the old Teftament, judged all dayes to 
bccquallin thcmfclvcs, and none more holy then another. 
We willingly grant as much, and addc the rcafbn hereof; to 
wit, bccaufc the holineflt of the day preferred before his fcl- 
lowcs confifted in forae myftcrious fignification which had re- 

fercncQ 




128 • 7 he Mora line ^ the fourth Commandementl 

SeSl 6 Terence unto Chri ft as to come ; all which kind of fhadowcs,, 
the body being corne, arc now vanilhed away. Hce proceeds^ 
faying. The Apoftles alfo manitefted by their example that in 
the new Teftament it was free to come together, either every 
day, or what day foever they thought good, to handle the 
Word and Sacraments, and to the publique or common exer- 
ciies of piety. So the Sabbath day, and other feftivall daycs 
they taught. All this wee willingly grant, but here- hence ic 
followeth not, that one day of the wecke was not of more ne- 
ceflary obfervaf ion for the exercifes of piety than another- 
Farther (faith he) that they might manifclt that the exercKcs 
of Ecclefiafticali aflemblics were not tied to certaine dayes : 
they daily perfevered in the doQ:rine of the ApoitIe«, and in 
breaking bread 5/^(^.2. and 5. and 1 Cor.'y Now we willingly 
acknowledge that we Chriftians are not fo bound to one day 
in the weekc,as namely ^to the Lords Day, as that we may not 
-have our hply aflemblies more often than once, butonelyfo, 
that we may not keep them lefle often,nor omit ihe celebration 
of the Lords Day: like as the Jews might not omit the celebra- 
tion of their weekely Sabbath, though fometimes many daycs 
together! befides were kept holy by them, bo weChniUansaI-» 
fo having our Sabbath as Our Saviour fignified we fhoifld have 
.when he faid, Prnj thatjmr flight he not in the Winter^ nor ci$ 
the Sahhathdaj ; which Sabbath of ours, wee kecpe on the 
Lords Day;'though we may keep other days holy,yct we may 
not omit this ; and if any (hall take upon them to alter this 
Sabbadii,^ ive may be bold to demand of them e^m warramo^ 
by what warrant from the Lord of Sabbath ? But C^tmnittHs. 
proceeds thus : Novoy-rvhereas afterwards the falfe <iy4^oftles did 
fo tirqe tho(e free ehfervations of the MofaicallSahbath, 4.nd other 
feaflsy 06 hy /aw, and with opinign ofnecejjtty, as to condemne their 
confiiences who obfervedthem not^ l^aul forbad the obfervation of 
them. . All which we willingly acknowledge, but that here- 
upon they began firft to ordaine another day in the weeke for 
their Ecclefiafticali aflemblies and exercifes of piety, which 
yet Ghemnitius proves not^ I leave it to the indifferent jto 
judge'; by comparing his opinion with thatof s^/^/zW, who 
profclfeth, as (^hcmnititu well knew^ that the Lor dsT^ ay was de* 

dared 



7^ Jit// in force to bind ChriHians. j 2 g 

dared tint (^krijiians by the LordsrefurreElion, and from thenc^ Scfl f^ 

began to have its fiftivity ,A\t^td by Chemnit'u^ himfcifej^r. 1 56* ! 1 

efpeci-illy coniidering the reafon moving the hercunto^which 
Chemnitins conreffcth to. have been on thatday the Lord fofe 
from the dead. And feeing ftll fcllivalsijas Biftlop Lake obfervcg, 
have bccne obierved in regard ot foine great workedoneon 
fuch a day tor the goodof man^whether ever any day brought 

» forth a more wonderfqll 01' more comfortable workc to man- 
kind than the firft day 6f the weekc. Which was the day of oiir 
Saviom'sre£urre(5lion ft*om the dead, ilct the Chriftiarn world 
judge. This day Chemnititis faithjfeenisto be called by Saint 

{ /t^^;? t he Lords Day , ychich^afpellaiion all anticjMty did after-' 
wards retawe and ufc : yet notivithfia>r.dl^^(fi]ih he) we doe not 
reridth4J: the /ippfiUs did impofe apon ma^iti^nfcir/iees in the new 
Tefi.iff^ent the obfcrv^Jton of that-dayjpjany Lafp 6y Precept^ hft 
the ohferv.atipnw^free., for order f^ke. Let IfS duly weigti arid 

, Gonfider this^ together with the rea&ns following : Calvtnc 
diftinguiiheth the ob(ervatian of a; day for order fake, and the 
obicrvatioA ot* a day for fome ihyftcrfeus figniiication fake i 
h^iiQketnnlffmxhxis difttnguiihcdj we would have fubfcribed 
tl^eratwto, and confcfledj chat noW adayes wee obferve no 
day ifi\' any rayfterioiis (ignificairon (ake, but oncfy for order 
fak€»: And thus under the Gofpel wee are freed from obferva- 
%iq^ iof:4^W3 foil my ftcries (akc^ . not free from obfervatfon of 
one €Xj^d^mAiy id the wcckc for order fake. As for his pbra/e 
»fimpofi?ig the ohj'ervAtiffk of the Lsrds d.i^j upon mens cenfcUmis^ 
xi\i% phrafe is moft improper and unfearenablcj in this cale ; \% 
isonely proper and feafonablein caft the thing impofed be oi 
aburthcnfQme nature, like unto that Saint F^^tfrfpeakeaof, 
(V-^^J 15. 10. ^ying, Row th.e.rcfore, rvhy tempt jee god to lay 
Ayok^ontheDifciphs fteck^s which neither our Fathers nor roe 
y^reAhk to beoYe f Such indeed was the yoke of circumcilion • 
which provoked Z//J/)^r^ (according to Common opinion) 
driven to circumcifc her (bnne to fave her husbands life, 
to throw the forersfein at her husbands fccr calling him a 
loloody husband for urg^ing her theieunto* But what burthen 
is it (lave unto the flelli) to rejoyce in the •Lordjtofabbatiac 
with him, to walke with hixB in holy meditation^ Was it no 

M; burthen 



i 2 o The ^otalitie of the fourth Commandement^ 

^ppl iC burthen to the godly Jevves to confecvate one day in feaven 

''*"' _ L- to the excrcifes of Piety under the Law 5 And Ihall it bee a 

burthen to us in thetime of the Gofpell \ Or can it beccon- 
ceaved to bee a greater burthen unto us to kecpe our ChrUiiaTi 
Sabbath on tlie Lords Day, then on any other Jay oF the 
weekeV was there ever any day of the weeke mariic OU' unto 
us with a more honourable or more wonderhill wojke to 
draw u$ to repyceinthc Lord thcrcon ^ then the firft dajr of * 
the weeke whcteon our Saviour roie; by his Rcfurreditori to 
bring life artd ir)?niortaUty to light ? yet we confefle we reade- 
of no Law nor Preeept for this in the new Teftanientjbuc, we 
rcade that ever under the Gofpell wee muft have a Sabbath I 
tooblerve, v^^^/'. 2 4' 20. And wee know,and ChcmmiHS 
knew full well ,that it belongs to the Lord of the Sabbath to 
change itjand confequently to ordaineit , and that it was 
changed, and the Lords Dayobferved generally in the A* 
poftics dayes, none that I know makes queiiion of ^and how \ 
could thi- bee,but by the Apoftles ordinance ; and is it likely 
they would take upon them this authority without a calling ^ 
And why ftiould that day of the weeke ( and not that day' 
of the yeare ) bee called the Lords Day , if not for the fame 
u[e under the Golpell that the Lords Day^ was of under the 
Law 5 efpecially that day under the Law . ( which was the 
Jewes Sabbath ) being nowt abrogated > and laftiy wee finde 
it manifeftly fpoken of the day of Chrifts Kt^xxtrtSAotifP M: 
J 18.24 . This is the day that the Lordhath made ^ letui rejoyce 
andbegUdin /^:yet laftiy .wherasC/7i?w?;?K?W^ill have'^it free, 
and hee hath already manifeftcd that hee fpeakes of it in this 
(enfe, as not to be fb tied to this day,but that we may obferve 
other daycs ; wee willingly grant that in this fenfe it is free. 
Now let us confider his reafoh following. For faith hee, if 
we dfre freed from the Element s ^-^^hich by God himfe/fe in the 
oldTeftnwent ■ivereDrdaim.d^ and commanded, how fhouldwe be 
tyed by the decrees of men ? But alas this rcafon of his hath no 
proportion : the Elements hee fpeakes of were but (had- 
dow^s the body whereof is Ghrift, and nowChrift isrevea-' 
ledjthey were wont to bee called not onely Mortna but mcr» 
tifenu Yet ^hc obfervation of one day in (even ftill continues 

to 



Is jiill in force to bind Chrijlians. j ^ j 

to bee the Commandement ofGod delivered not to U^fofes^zs Va[l < 
ceremonies wercjbiit by word of mouth proclaimed on mount 
Sina 5 and naturall reafon (uggeQs unto us that wee muft 
allow unto Gods (erviceas good a proportion of time under 
the Gofpell , as hce required of the Jewes under the Law. 
Now if one day in fcven mult bee fet apart in common rea- 
fon, wliat day is to bee preferred for this before the Lords 
Day, the day ofChrifts reft from the workc of redemption hi 
fufFering the forrows of death;as the day of theLords reft from 
the Creation was appoinred tothe Jcwes for their Sabbathj 
And this Reflirredlionof Chrift bringing with it a new Crea- 
tion 5 Shall wee preferre the Saturday ihe Jewes feftivali be- 
fore it, ftiall wee prefcrre the Friday the dayof theTurkcs 
feftivall before it ? fhall wee atfecl power and liberty to make 
any other day in the weeke the Lords holy day , i ather then 
that the Word of God commends unto us for the Lords D^y 
in the time of the Gofpell ? 

This I (iippoie may fuffice for anfwering the reft alfo, 
wheiifoever their fuffrages fhall bee brought to liglit, fori 
prefume none of them hath (Iiyd more then Chcwnititis hath 
done. Az,oriu4 the Jefuite profefleth of two things in this 
argument, that they are moft agreeable to rcafom Firft, that 
after fix worke dayes one entire day (hould bee confecrated 
to God, 2. that the Lords Day (hould bee it. Do^or Ffi/ke 
inanfwcr totheRemifhTeftament profelfeth that to cha-nge 
the Lord^ Day and k^efe it on Munday y Tuefday , oranjothtr 
day , the Church hath no aptthority. For it u not a matter of in» 
differ e'lKj^h Pit a necejfarj prefer if tion of (^hriji himfelfe delivered 
tc Hs by his<*Afofilis. This was piinted in the dayes of Queen 
Sliz^beth and dedicated unpo her Majetty ; what Biiliop as 
gouernourinthisChurchofi:«e^./«.'^hath ever beene known 
to take exception againft this 1 Do^ov c^ndrcwes ( B (hop 
oi Winch^ ftcryin his ftarre Chamber fpeech in the Cafe of 
Trasl^^voitStththat the Sabbath ( to wit of the /fj^'f/ ) hud 
reference, to the old Creation , hut in Chrifi tve are new (frea- 
tures^Q As the AfC'flle S. V 2iu\ fpeakcs^ a new Creation, and 
fp to have anew Sabhath, And tkis\\z i^kh tsdtduced plainly, 
J. LypralHfe^2f by precept^ that thefe two OKclyythe firfi day 

M 2 of 



1-3^ 



7 he mora tide of the fourth Commandement^ 



SeSl ^ ^f ^^^ y^^^ks, a^d the Sacramem of the Supper are called thf 

* !^-^ LerdSy to pjew that Dominicum (the Lords) isalik^ to hetak^n 

in both: So that give pov/er to the Church to alter the one, 
and you may aS well give power to the Church to alter the 
other. He (hewes alfo, it was an ufuall queftion put to Chri- 
9C\At\%y'^ominicHmfervi!iftif Haft thou kept the Lords Day? 
And their anfwer was this, Chriftianus [urn, imermktere non 
po^um, I am a Chriftian, and I cannot intermit it. Laftly, he 
allegeth the Synod of Laodicca3C^».2p .acknowledged in that 
of Chalcedon, 135. that Chriftian men may not Judai2e, 
, not make the Saturday their day of reft, but that they are 
to worke on that day, giving their honour of celebration 
to the Lords Day. Do6^or Z^i^,Bi(hop of Bath and Wells in 
his Thefis of the Sabbath — 39. 'The Church hath receivedit 
(the Lords Day) net to be libera obfervationii (of free obfer- 
vation^ as if wen might at pleafure^ acceft or refufe it, 40, 
^t4t to be perpetually obferved to the worlds end: For, 04 God 
onely hath power to apportion his time : fo hath he power tofet out 
the day that he will take for his portion. For he is Lord of the Sab» 
bath, 46. The worke of the day is the ground of hallowing the day , 
whether it be weekely, monethly oryeerely, as particulars evince 
in Scripture andHiftory, 47. No man can tranjlate the work/, 
therefore no man can tranjlate the day. This is an undoubted 
rule in Theologie, Adde unto thefe lunius and 'Pifcator, who 
maintaine the (ubrogation of the Lords Day into the place 
of the Jcwifli Sabbaihj to have beene made by the ordinance 
of Chrift 5 and Beza acknowledgeth it to be traditionis ^po- 
^olicA e^ vere divine. Doctor Brownde in his Treatife of the 
Sabbath,//'^.!. pag,^j. having recited the opinion of //^;?/w, 
referring the inftitution of the Lords Day to Chrifts ordi- 
nance, as who rofe from the dead on that day 5 addeth here- 
f unto after this manner. Like unto the which, bee aufe nothing 

can ever fall out in the world comparable unto it in glory and 
power ; therefore this day muft continue in his frft honour of 
fanElif cation unto the end of all things, and no day be fet up 
like to it, or it changed into any other day, left the wonder full 
glory of that thing be darknedy and the infinite power of it weakc 
ncd, I mcfine, the glorioids and mighty worke of our reiempti-' 



0:1 



Is fill lin force to bindChifliani. 'J? 

on which by the fanElification of this Sahhath is commended un- ^^ff^ g 

to ui, and we hy keeping that holy ft ill, doe commend it to our ^ ! 

pofterity. And thh u it that is alleged as a reafon of the ob" 
fervatton of this daj in the Apoftles conftitutions : It ^ ^^^^^^ co»H, Mp^p, 
the Lords 'bajt becaufe it declares unto us Chrift crucified and /. 7^ f, 37. 
raifed up afaine, and it is worthily commended to he kept <w the 
Lords Day, that wee might give thankes unto thee, O Lord 
Chrift, for allthefe benefits : for, fay they^ there is that grace 
be flowed upon us by thee ; §lua fua magnitudine omnia beneficia 
obfiurat, which by thegreatneffe^ and, as it were, by the bright" 
nejfe of it doth obfcnre and darken all other. So that though the 
day was once changed upon thefe conpderations, nay, they being fuch 
as they be^ it could ^not but be changed : yet forfomuch as the /% 
caufe can rever be offered unto men tJ move them to enter into this 
( conftderati'^n, therefore the day muft not onely not be changed any 
more, but it m^ft not fo much as enter in mens thoughts to goe 
about to change it. And therefore I doe fo much the more mar* 
veil at him, who faith. That the keeping holy of the Lords Daj is 
net commanded by the authority of the Gefpel, but rather received 
into ufe by the fubliejue confent of the Church : And a little of" 
ter ; The obfervation of the Lords Day is prefitable, and not 
to be rejelled; but jet it is not to be accounted for a common- 
dement of the Gofpel, but rather for a civill ordination. And 
that the Church might have appointed but one daj in ten, or 
foureteene for the publique reft and Gods Jervice. LafUy^ Ma- 
tter Terkiyis maintaincs the fame ( not to mention Doftor 
fVillet^ and that by divers reafons, in his cafes of con(ciencCj> 
which, becauft they arc modeftly anfwered by Doftor Rivet, 
in his commentary upon the Decalogue, I thinke good in this 
pUpe to take them into coniideration. 



Mj 



134 



The mofatitieofthe fmrth Cemmandemen^ 



,V. - ,^_.^.^>iT^^^_ ,._ <i^->-ft, 0^-^"^ ---^-^^ ^-^^-^ 






ML 



■%k'£s> %)^-^s %k Ai^ %ki^ 



9 a.C3>« 




AFOVRTH 

DIGRESSION 

MAKING GOODM-PERKINS 

Kis Arguments for the Divine inftitution of the Lords 

Dayg againft the anlwer made unto them by 

Doaor B,lVEr>VS, 

_^ Heir firft Argument faith he, is taken from the 
Verkins, £0!} B^S appellation of the Lords Day ; I (uppole, 

iiuth Mafter T^erkinSj it is called the Lords 
Day^ as the laft (upper of Chrift is called the 
Lords Supper for two caufes. Firft, as God 
refied the feventh day after the creation, fo 
Chrift having finidi^ed the workc ofthe new creation, refted on 
this day from the work of Redemption. Secondly,asChrift 
did (libtHtute thelaft dipper in roome of the paffcovcr, ib hce 
fubftitnted the firft day .of the w^ckd in roome of the J^we^ 
Sabbath to be a ds^j fet apart td his owpe worftiip. To this 
Rivet. Anjw, Dodor Rivet anfwereth after this manner. Firft, hee denies 
that there is the (ame reafon ofthe Lords flipper & the Lords 
Day. and that for two reafons 5 firft becaiife we have a mani- 
feft inftitution thereof, and Chrifts Precept for the obierving 
of it. Not fo of the Lords pay. Secondly, if there were a 
Precept for keeping the Lords Day, yet wereitEcclefiafticall 
and fo mutable. For men may chooft daics for the worftiip 
of God,as touching the particularity of this day or that. But 
the inftitution of the Sacraments is of Divine authority by the 

confent 



Isfiillinforce to kind Christians^ ijj 

confcntofall. Tothislrepliethat Doftor R'n;etm corrupts S^St. (5. 



us anfwer in the propofing of it ; for he (ayth ^—j- 
le reafon ot" the Lords Supper , and of the ^ * 



Mafter Te-rkir.s hi 
not the fame is the 

day whchwcc call the Lords Day 5 but fiippofeth, and that 
nioft modellly^that cither of them being called the Lords, 
they are called fu in the fame Notion. That like as the Lords 
Supper is Co called becaufe he inftituted it;{b the firft day of 
theweeke is called the Lords Day^becaufe hte iaftitiitcdthe 
obfervation of ir. And this Doftor Thy fun collcgueto Doftor . 
i?/ZTr^Ar maintaines as well as MafterT^r^'^j-, and Doctor 
^Andrtwcs Bifhop OilVinchefier in his fpeech againft Traske ; 
laying that borh thefcjto wit the firftday of the weeke, and 
Chriil laft Supper are called the Lords, to fh^vv that 'Domini^ 
cum f the Lords) is alike to bee taken in both. For what 
reafon can bee given why the day of Chrifts Refurreclion, 
not according to the day of the ycare wherein heearofe^ but 
according to the day of the wecke wherein hee arofe , fhould 
bee called the Lords Day , but_to fignific, Firft, that it was 
to fuccced in the place of the Lords Dayunder the law,which 
was the Jcwifli Sabbath* 2. And that It was the good pica- 
lure of God and not of man ^ onely that it (hould beeconle- 
crate to his I'ervice. For confider , wee have many other 
dayes conlecrated by the Church unto Divine fcrvice, which 
yet were never called the Lords Dayes 5 And the Lords Day 
and the Lords fealh in riic' Old Teftamerit, and in the lan- 
guage of the Holy Ghoft are no other then fuch that are of 
the Lords inftitution. Secondly, Dodor \^urr«i omits the 
mainc force of Mafta- Perkins his argument, or at leaft (lightly 
paflcth it over, which is tfiis/ _^s ^od refied thefeventh day 
after the (^reation^ faChriji: having ertde^- the worke cf the neiv 
(/reationrefteddnthi}'dayfrom his -rvorke of redemptions Atha- 
Yinfipii of old confidcrs a firft and a fecond Creation 5 and (o 
accordingly a firft and a fecond Sabbath :our Saviour him- 
{^{q. fpeakesof a Chriftian Sabbatli, Math,2^,20,znd what 
fhould that bee buttfie Lords Day under the Gofpell ?, And 
Be^A and l!/;iiiti and Bifhop Andrewcs worke upon the fame. 
And I wonder that men fhould thinke the Sabbath fhould 
bee altercd.andaitbther brought into the place of it by any 

M 4 other 



1 3 6 The ^oralitie of the fourth Commandement^ 

SeSi S ^^^^^ authority then of him who is Lord of the Sabbath. 

L-^ And as BiQiop Lake ob(erves in all feails both Divine and 

humane that wee reade of in ScripturCj the worke of the day 
Was the grotsnd of hallowing the day. And never was known 
tothe Worldaraorewonderfull worke in the way of grace, 
and mcrcyjthcn Chrifts Refurreftion from the deadjmanife- 
ftingthsrcby thcredeisnptionofthe World as then wrought 
by him H^w doth Chrift take upon him to alter the Sa- 
craments but as Lord of the Sacraments ^ and apparently he 
' flaewes that upon the lame ground hee takes upon him power 
to difpenfe or change the Sabbath , as hee is Lord of the Sab- 
bath. But what is his ground to deny the parity of reafon 
here ? meerely his ownc prejudicate conceit that the obliga" 
tion of the Lords Daj^is not fo great as the sbfervation of the Sab~ 
batkT]AC contrary whereunto ((aith h^omnes refngimas we all 
avoyd. But who and how many are thofc all ? what one of 
the ancients can hee produce to have thought as hee thinks ? 
Hee may as well fay according to the current of his private 
opinion y that wee under the Gofpell are not as much bound 
to the obfcrvation of one day in (eaven as the Jewes were un- 
der the Law. It is true, that rigorous reft enjoyned to the 
Jewes wee utterly difclaime as well as hee 5 againe the circum- 
ftance of the day wee make no part of Godi worfliip nor to 
haveanymyfteriousfignification, as the Sabbath had to the 
Jewes. Wee acknowledge no other ufe of this day then for 
order and policy fake 5 in which cafe wee judge it farre bet- 
ter the Lord (hould prcfcribe it ^ then wee unto our fdvcs, 
Icaft if there were twenty daycs in the weeke,therc would bee 
twenty differences amongft Chriftians about the fetting apart 
of one day in the weeke for Divine Service. 

Ferkiff^i ^* Matter "Perkins his (econd argument is this, The Church 

(?f Corinth every firfl day of the weeke made a colleBion for the 
t9ore^ I Cor. 16.2.^ and this coReElion for the poore in thefri" 
mitive Church followed the f reaching of the fVord^ Prayer and 
the Sacraments as a frufte thereof Aft s 2.42. and fiuicom* 
mands thcGoimxh% to doe this as he had ordained in theQhurchesof 
Oalatia : whereby he makes it to be an AfoflolicAU,attd therefore 
fi ^Divine OrcUmnQe, Tea that vfrj Text doth in fome-part 

mani-^ 



^ isfiill in farce to hind Chrijiians^ i j 'j 

manifefl thus much^that it is an ordinance and inftitntion ofChrift SeSt 6 

that the firfl day of the weeke Jhenld be the Lords 1)ay, For ~- . 

Paul commandes nothing but what he receaved from C^rtji; 

To this Doftor Rivettu alledgeth the anfwer of Doftor «• ^^^ 
Prideaux , demanding how that we contend for his inferred v^'f,^ ' 
hcrehencc \ we anfwer, the^enerall praftife of the Church in ^^ ^ * 
the Apoftles dayes argues it manifeftly, that this order Was 
eftablifhed by the joynt^onfent of the Apoftles ; othenvifc 
it is incredible it Ihonld have beene fb univcrfally receaved, 
and perfevered in as it hath beene to this day .Secondly, wher- 
as the Jewes Sabbath was by divine authority , the abrogati- 
on thereof and fubftituting another day in the place thereof 
could bee done by no Icde authority then Divine ; which 
alfoweeconceavetobee faircly repreiented by the denomi- 
nation of our ChriftianSabbath^S. lohn calling it the Lords 
Day. Secondly, he (heweth what 6'ow^a-^ an fwereth here- 
unto ; but this anfwer himlelfe taketh ofFin this very place 
in part , and much more in his reply to Gomarm. But thefe 
places being granted to denote the firft day of the weeke in 
the Apoftles dayes fet apart to Divine Service 5 hee fayth it 
followes not herehence that it is called the Lords Day, as dejli^ 
Kated to Gods Service y much leffe that fo it was by Divine ordi^ 
nation. Yet WaUiis thinkes it his fafeft courfe to fay tis cal- 
led the Lords Day as deftinated to Gods Service , as before 
wee have heard, (b to avoyd (as hee thinkes) the implication 
of Divine Ordination. But to him I haveanfwered before* 
AndDoftor Rivetm in my opinion doth not wel confider that 
notthedayoftheyeare, but the day of the weeke, whereon 
Chrift rolc,is called the Lords Day by S. lohn. Like as the 
Sabbath in the Old Teftament is called the Lords Day: which 
which if he had, and withall confidered how ftrange it were 
for us to iet any day in the weeke apart for the excrcifes of 
Piety rather then the Lords Day 5 I am perfwaded hee would 
not have contented himfclfe with this anfwer. For certain- 
ly many other holy dayes hamfbeene and are fet apart for 
Divine Service, yet never were called any one of them the 
Lords'day. 

He talkes of a bare cuftomc of the Church^for it j a thing 

in- 



1^8 77?^ Moralitie 0f' the fourth Commandement^ 

Se£}^6. incredible that both Jcwes and Gentilts throughout all Na- 

— 1-1 lions fhould fo nniverfally concurre Vv'ithoiit the guidance 

of (bmeauthorativc conitltution or ibme [ e lerally convincing 
evidenceby the very light of common Chriftian evidence or 
both. And as for liberty left to the Church hereabout^ic 
(eemethrounrcafonabie unto my poore judgement , that if 
it were, it fhould become us by earneft and hearty prayer to 
feekeuntoGod to take that liberty from us and bee piealed 
himfelfe to guide us by fome manifeft ordinance, to prevent 
diflenfion and confufion ; yet v/ell fare Doftor Rivetm ; hee 
will not have this liberty extend any further then provided 
that fome reafon and neceflity ihould urge the changing of 
the day 5 for in the next columne heeprofcffcththatafuf- 
ficientcaufe of the change and abrogation of the day can- 
not bee given. The obfervation of other dayes and par- 
ticularly ofthe Sabbath as well as the Lords Day by ibme in 
the Primitive Church, is no evidence at all , that it was 
indifferent unto them, whether "they would obferve the Lords 
Day or no. 

Perk^ The third argument Rivetpu omits : the fourth is this. That 

which Wits frefiq^ured^in that it was frefig!iredwasprefcrihed:But 
the Lords Day^was frcftguredin the eighth day ^wherin the children 
ofthe lerres were cirCHmcifed-— therefore it was prefcribed to 
be kept the eighth day. This the ancient Fathers^by name Cyprian 
and Auflin have reafoned and taught, '.^^j : . 

Rivet, Anfw. To this Dodiot Rivett^s anfwcrs by denying^ ihe "afiump- 
tionsindfiiyin^^thai no probabU reafon can be brought to prove 
that day ivas prefigured by the eighth day nrherein children were 
circumcifed* 

Reply, And indeed that day beingthe eighth day after birth doth 

not (o conveniently denote the ftrft day of the weeke. But 

Maffer Perkins his argument hath another part farre more 

pWncipall drawne homPfaL 118. 22.25 24, Which Doftor 

"^/wr?^ relates after this menner* , ; ' 

Terki "' ■ ■ '^^^' "^^y ofthe R ffnrreBi^fj^ds prefignred by that day^ wherein 

the Stone which the bptildcrs rtfufed was made the head of the 
Corner, "But that day was the Sabbath Day, therefore by the 
Sabbathwas prefigured the Lords Day* 

'" " To 



is fit// in force to bind Chriflians. i ^ p 

To this he anfwers, by denying that the Sabbath day was ScEi 6 
thcday wherein the builders retufed that ftone;Fo?-f/;^^m^^/, . -' L. 
Pharifes and rulers of the people did alrvayes rejeFi Chrifly and not P^'^''^(^f*Anf:v, 
theSiibbath day onely, Andif[hu^in and Cyprian before him 
apprehended ary ftich figure, that vpm by rvay of accommodation 
onely, not that herein they achnove ledge d any proper fqitre, 

Foranfwerwhereuntollay firli ; that Ma(ter/'^r/^'»/de- AV/j/y. 
livers not this fimply of the Sabbath day, but of the Sabbath 
of the new Tcftamcnt, as much as to fay, the firft day of the 
v/eekc whereon Chrjft ro(e ; For this was the day wherein the 
itone which the builders refured,was made the head of the 
corner ; and of this day the Prophet fpeakes, when he faith. 
This 16 the day which the Lord hath made Jet tu be gladandrejoyce 
in 'it. That like as the Jewes had caufe to make that day fedi- 
vall and to rcjoyce therein, wherein God advanced .O^W 
to the kingdome, who was as afi-one, refit fed before by the buil- 
ders : in like fort, Chriftians had as great caufe, nay, farre 
greater, to keepe that day feftivall, and to rejoyce therein, 
when God raifed Ch rift from the dead, and gave all power 
unto him, and making him the head of his Church, as being 
now manifefted to be the fonne of God, who was before as 
a ftone r'cfpited and refufed of the builders, but as on this 
day was made the head of the corner. And not (Cyprian and 
Auftin ox\Q\y^ but Ambrofe upon the P/almes fo underftands 
it, and Amobius alfo upon the PfalmeSjas Herefybachim ob(er- 
vcth. And Do(flor Rivctm is too blame in conftruing T^erkins 
in fuch manner, as if he fliould confine the builders reje(5lion 
ofChrift to the Sabbath day, whereof there is no colour in 
Mafter Verhins, but that which he infifts upon is this,that the 
day wherein Chrift (formerly rejeftedby thebuildeis)was 
made head of the corner,wasthedayoFChrifts rcfurreftion, 
and of this day it is faid by the P(almift, This is the day which 
the Lord hath made, let hs rejoyce arid, b^ nlad in it ; Which is 
moft remarkable for the juftification of our celebration of 
the Lords Day, as by Divine authority. Efpecially conlide- 
ring what Bifhop Lake, that learned and pious, and moft 
rationall Divine hath obferved, that alwayes the worke of the 
day is the ground of hallowing the day, and for prootc here- 
of 



7 he Moulttie of the fourth Commandement^ 

of, hee appeales to the due conGderation of all feftivalls in 
" the obfcrvation thereof, whether Divine or humane. Malkr 
Perkins his words arc thefe (but I know not how Dodor 
RivetHs might be deceived by a mif-tranflation of them) 
The ^ay ofChrifls refurrMion tvos prefigffred hj that day wherein 
theftoyte which the huilders refnfed was made the head of the cor- 
ner , P(al. iiS*24. andin that it vr.ts prefigured, it was appointed 
by God, For then it appeared to be true which PetcrfaidofChriJli 
that Cod had made him both Lord and Chrift, Aft. 2. 36. And 
whereas he faith the Fathers doe fo conftrue the place by way 
of accommodation, that hath place onely when the Text it 
felfe doth not (b accommodate it. But the Text it (elfe in this 
place doth manifeftly evince, that this is fpoken in reference 
to the day of Chrifts refiirredion. 
, . Thelaftreafonof Matter ^erl^nf is this : God is Lord of 

I erkins. ^.^^^ ^^^ feafons, and therefore in all equity, the altering anddif 
poftng thereof is in his hands, and belongs to him alone. Aft. 1. 10, 
Times andfeafons the Father hath kept in his own hands. Againcj 
Chrift is called the Lord of the Sabbath. And Antlochus Epi- 
phanes is condemned by the Holy Gho/^, becaufe hee tool^e upon 
him to alter times : *Beftdes that, DsLnitl faith, it is god alone that 
D«».7.r5. changeth times andfea/ons, Dan»2. 4. Now, if it he proper unto 
god as to create, fo to determine and difpofe of times, then he hath 
not left the fame to the pow^r of any creature* And therefere, as 
the knowledge thereof, fo the appointment and alteration of the 
fame eitherln generall or particular, belongs not to the (^hurch, 
but is referved to him. The Church then neither may nor can 
alter the Sabbath Bay . 
Rivet. Anfw, ^^ ^^^ "^ -R i ve^"S anfwereth, that the words of Daniel touch^ 
ing the change of times and opportunities, are delivered in reference 
to the periods and changing ofKingdomes ondLMonarchies, as af- 
peares bj the argument of the Prophecy, 
j^^^l And no more doth D. Rivettu deliver in excepting againft 

^ •^' his annotations : for as he acknowledgeth M. Perkins fcripto^ 

rem modefliffmum, a raoft modeft writer 5 fo he carrycth him- 
felfemoft modcftly towards him. But I hope without any 
breach of raodefty, I may profefle/that 1 find no accurateneflc 
in each of his allegations, favc onC| namely, that wherein 

Chrift 



IX fiiJ/ in force to hind Chripiam. 14 j 

Chrift profeflech himfclf Lard of the S^bbathjand it is enough Se£i ^ 

for the prelentjthat God lelei ves to himielf power of ordering _L^. 

times for his fei vicej yet it cannot I edeniedjbnr God hath lett 
power to his Churchjiipon good occalion, to fet fome time a- 
part for exercife of piety . But whereas it is apparantjthat God 
himfelfe tooke upon him the ordering of the time for the Sab- 
bath, and accordingly Chrift calls himfelfe The Lord of the 
Sabbath; as he ?conltiti]ted it^ (b none but he can abrogate it, 
and ordaine another in the place of it. Now,vvhereas D^Rive- 
ttif fatth, that hee hath left this power unto his Church,* it 
ftands him upon to prove it. VVc hnd our Sav iour fuppo(eth 
us Chriitians to have a Sabbath afrer his refurreftior, A^attl-^ 
24. 20, as well as the Jewes had before : wee iiixl thai in the 
Apoftles daye-,the firft day of the weeke was fet apart for this; 
which could not be, but by the joyntconfentofthe Apoltles, 
wefindthatthcday of the weeke ('not the day of the yeere) 
wherein Ghrilt rofe, by Saint lohn himfelfe called the Lords 
Day, an evident argument^ that in his time it was fo generally 
received. We find that never any worke of God did give better 
caule to profefle,that The daj t hereof wa^s the day that the Lord 
had made Jet us begladandrejoyce therein ; then the day where- 
in Chrift rofe from the dcadj and thereby was declared to be 
the Sonne of God, even that ftone which the builders refu fed 
to be made the head of the corner. And how ftrange is it, that 
the Church for 1500. yeeres fpace (hould no where offer to al- 
ter it ; if in no other refpeft, yet in this, to manifeft that the 
Church is indued with fuch liberty and power, and to prevent 
the fuperftitious obfervation of the dayas a thing nccefTiry, if 
it be not neceffary. Laftly^if this liberty be ftill in the Church ; 
in cafe they (hould exercife this liberty, what inconvenience 
would follow upon theexercifing of a lawful! liberty ? But in- 
finit inconvenience would follow hereupon : foj iee ng this li- 
berty is equally communicated ro each pirticular Churchg it 
willfoUow, that itislawfuliforourEnglifhChuichtoififti- 
tutc the Munday, the French Church theTucfday, the flol- 
landers the Wednefday, the Germans Thurfday, the Dines 
Friday, the Swedes the Saturday, and the i^olonians the San- 
day I what an intolerable (caadall were this amongft Chri- 

ftians^ 



1 4 z 7 he Moralitie of the fourth Commandement ^ 

SeSi ۥ ft'i^-"S* Thus our liberty opens way to revive the Jewcs Sab- 
* bathjOrtoconcurrewkhtheTurks, who make Friday their 

holy dayjiiay^what fcandall alfoto all the Heathens through- 
out the world ? For,(iippofc that as the Jewes keepe the Satur- 
day, and the Turks cheir Fryday ; Co other hsathenifh nations 
according to their feverajl religions fhould divide the other 
dales of the weeke to be hallowea between them; each religion 
keeping to their own day moft exaftiy : When they fhould find 
no agreement amongftChriftians, what an intolerable fcan- 
dall were this unto them^to harden than againft the profeflion 
of theGofpel, when they fee fo little agreement among the 
profefifors of it ? And what (hould move us to affed liberty in 
this which opens a way to (uch diffention and confulion ; and 
not rather rejoyce in this, that to prevent fuch miferable in- j 
conveniencesj God himftlfe hath marked out unto us the firft 
day of the weeke to be the Lords Day 5 in place of the Jewi(h 
Sabbath, which was the Lords holy day unto them, by the 
moft wonderful and comfortable work that ever was wrought, 
even the refurreftion of our Lord and Saviour from the dead, 
thereby manifefting him to be the Sonne of God, and ful- 
filling that prophecie of old concerning the ftone which the 
builders refufed, and making him the head of the corner on 
that day ; all power being given unto him both in heaven and 
in earthj MattkzS, thus drawing us in the Prophets language 
to profefle and fay firft, Thi^ is the Lords do'mg^ and it is mar- 
vetlominourejss : and fecondly, to conclude there-hence in 
the words immediately following; This is the dctj -which the 
Lord hath madcy let m be gladandrejojce in it 5 this undoubted- 
ly is our Chriftian feftivall j this day of the weeke, and not 
this day of the yeerc, f which is remarkable) being called by 
Saint John, The Lords T^ajy the day wherein Chrift appeared 
anto bimjand gave unto him thebooke oC Revelation ^onzttn- 
ing the fecrets of his providence to be fulfilled upon the world 
for the time to come, even till his fecond coraming to deftroy 
the world with fire, and to hleffe m with .new heavens, and a new 
earth, wherein dwellethrtght^&fff leffe ; the metropolis of which 
new world, fhall be new Jerufalcm, And albeit Doftor /?/- 
vetHs according to his piqus ingenuity which crownes his 

learning 



isftill in force to bind Chriftiavs. I j^ j 

Icnrning and cathedrall (IifBciencieSj profcfCcth^ that vrhnt />/- Se6l 6 

thcrto hath beene {fok^n by him of the choice and. pnjfible chani^e * 

ef that day y her h,ith not to ayiy 'uch md ventilated ^ as to favour 
t he Ir profanrjfc who on holy d^y es and chicfcly on that day ^ which 
by fo univerjall a confcnt even from the beginning of (^hriflianiti 
hath beene confecratedto fnch r-fje ^ nealcUing Gods Service ^ not 
one/y refttfe to omit one day in profccttting worlds tending to the 
tfje of Ife urfnforall : btn alfoby unnecejfary aEiicns , as bypfra- 
fanffports^ flage playes-^ by ir.temperance alfo and riot profane 
the day ^ net withont reafon dedicated to the Lord, Yet whaC 
juftoccafion hereby may bee in all places and like enough is 
taken in nioft places by this doftrine of his who feeth not > 
For albeit publike authority in fome places hath bylavves 
countenanced the fblemnization of the Lords Day • for 
which wee of this land have caufe to bleffe God fo as I thinkc 
no Nation more 5 in'confideration of many Lawes one after 
anotherand by degrees made to reftraine abufes onthatday, 
as tending t J the manifeft profanation thereof ; and by none 
more then by that aft ofParliament in the firft of KingCW/<f/^ 
wherein all men arc forbidden to come out of their Parifhes 
upon that day aboui: anfy fports and paftime, evidently mani- 
fefting hereby (as formerly hath beene proved) that allfports 
and pallimesare prophanations of our Chriftian Sabbath ob- 
ferved on that day^and that in the judgement of the whole Par- 
liament confining of the Kings Majcfty the head thereof, with 
his Lords fpiritiiair (all theBifhopsof the Kingdome) and 
temporaLtogether with the Hou(e of Commons;yet if once it 
(hall be receaved according to D. Rivets doftrine of the Sab- 
bath, that it is in the power of each Church to (et apart what 
proportion of time they thinke fit for Divine Service,and what 
day they thinke fir, who perceives not that they may if they 
will, order it in (iich 'thinner, asthattwife a day they (hall 
come to Church, an^ \\\ ..ft of the day (pend as they thinkc 
good, either in the works of their calling, or upon their plea- 
uires:And whence all this zcale({b oppolite to holinefle in the 
ilTiie) proceeds I Know not, faveonely to uphold the credit 
of^ahin ; who profefleth that he doth not [o regard the num- 
her of feaven^ as that he would tie any to the fervitude thereof'^ 

and 



144 ^^^ Motalitie af the four ih Commmiement^ 

Se£i.6* ?-nd yet I have endeavored to Qiew that neither this oor o- 

— ther paflages taken out of his inftitutions, makes any tWng. 

tor them. Andwithall it is a wonder to behold how this of 
^aivin is taken up 5 and obtruded upon us , by them who o- 
ther^ife hate both the name and meaiory of Calvin, And aS 
for Y^odiotRivits honell and pious inftruflions as concerning 
the duties and our demeanors to bee performed onthisday^ 
we may eaiily perceive how little worth they are and how 
cafily they vanifh into fmoake , after that hee hath in the 
do(^rinallpart of the Sabbath layd fo unhappy a foundation, 
and that by fo poorc reafons and meane cariage ot hinifelfe, 
that as 1 verily thinke , throughout all his writings there is 
not to bee found the like. , 

For confider whether hee had any hop? to fet fo much a^ 
a face and outward ihfew of probability upon his diicourfe, 
imlcffe finl: he had manifeftly corrupted the adverfaries tenet, 
as appcares by his propofing it,^ . 1.19.0/. 1.^7 thefe(i3kh he) 
and other arguments drawn frorn C'-mftian iihertyJt is fufficicnt/y 
deduced phat th^y whoJ^M^metl^e Sabhath day > not fo much 
to betaken away as to h triiJiflatednntQ fh^.Loifds%>a^^ayidfa 
changed y and ioje indeed thinks it wore holy^ (^th^n another day -^ 
and that not onelj in regard of ^din^tion , and Hfe,hut in ref^elh. 
of fignification and effeft doe crojf? ^ome withatit Chrifilm.(i'-. 
bertyy whichis fnoji certaineoftke Paftfis,, , ■ , ,,.... 

And indeed W^km makes it appears that ^if^z/^ writes^ 
herein againft the fuperftitioiijS Papifts. And did Riv^tus pp- 
pofethemonely it were Well;; biftt it isapparantthatheediA 
putes not fo much againft Papiftsia this argument as againft 
Proteftants , even (iKh as himfclfc. But can hee fliew of any^ 
of them 5 that they account the Lords Day more holy theii 
any other in refpeft of any myfteriousfignificavion(forloC^-: 
vin (peaks in this place) or effeflTundoubtedly he cannot, lf>- 
ohferve a ctay in the weeke only for order and policy fak^ Ecctefia^ 
//V^/Z.-myfteriousfignifications in dayes were peculiar only to 
the Jewcs* Only we thinke ii fit^that to prevent diflcnfion and 
confufion,God (hould marke out that day unto us tobeob- 
ferved, and not leave it ui !to us^nd fo hee hath 5 the Scripture 
calling the firft day of the weekc the Lords Day 3 and that up- 
on 



WJiil/ iv force to hind Chrijiians. I ^ ^ 

on (uch a ground as a greater was never knowne to ground a o^ci ^ 

feftivity thereupon con/ecratcd to the excrcifcs of piety ^even * ^' 

the day wherein the ftone th^t was rcfufcd hy the builders wm 
made the head of the corner ; This was the Lords doings and it is 
and ever fl) all be Tnurvellotts in our eyes^ and gives us caufc to fa/ 
with the Ty^Aw//? thereupon : This is the day which the Lord 
huthma^ie^wewilireioyce and beglad in it. So that all the pa (^ 
fages in the Apoftlcs writings againft difFcrence of dayes are 
no more againll us then againlt Dodor Rivetns himfelfe. 
Now it is time to rctume to our PreflKer. I doe not finde 
that SnareK. undertakes to defend the Doftrine oiCalvin and 
Chemmtim ( fuch as here is pretended to bee their Doftrine / 
but rather oppofeth it. If fuch were their doftrine as this 
Prefacer would faine obtrude upon us,from the authority of 
the D. difcourfc which hce tranflatcth. For Suarez. pro- 
fefTeth, (^elebritatem Dominica diet haberi ex communi uJh e^ 
fenfu EccLefidt (^ in ipfafcriptura Novi teflamenti comrnend^m : 
that the celebrity of the day it had by the univerfill ufe and 
ienfc of the Church,and is commended unto us in the very 
Scripture of the New Teftament ; I have endeavoured to jufti- 
ficitoutoftheOldTeftament alfo; and in exprefle tearmcs, 
that it is to bee unchangeable T^raBice & moraliter ^ prafti- 
cally and morally ; as Doftor Trideaux acknowlcdgeth^and 
withall expoundeth after his underftanding of it ; and Dodor 
RizetJiS alfo affirnsirg thu i^nde of ffnch^ngeablenejfe to arifi 
frcm hence that nojuffciem canfe can be given of the change 
0tnd abrogation of it. This Prefacer and fuch as are of hjs 
fpirit may doe well to dcale plainly, and to profefle that it fs 
in the power of the Church to make the Lords Day to ceafe 
to be the Lords Day. 

From their Dodrine pretended by him hee proceedcs to 
their prafti(e, profeding it to bee devoyd of any the leaft 
(uperftitious rigour ;elleeming it to be a day left arbitrary ^and 
therefore open to all lawRill and honeft recreations by which 
the niuide may be refrcflied, and the fpirit quickened ; as 
in Ge^: .'a all honeft cxercilcSjfliootingin pieces^ long Bowes, 
crofle Bowes are u(cd in the Sabbath day, and that both in 
the morning before and after the Sermon } And truly I doe 

N not 



1 4^ ^^^ m^^/i'nV of the fourth Commandement^ 

S^Ei n '^^^ ^"^^ '^y ^^^^^ P'^^"^ ^^ cen(iire them for any fuperftition 
_1_^2^ inihis. But this author takes liberty to cenfure them for 
fupeiftitious , who thinkc thefc courlcs urJavvfull on the 
Sabbath Day. I make bold to call the Lords Day our Sab- 
bath ^ becaufe our Saviour plainly gives us to underftand that 
wee Chriftiansfhould have one day in the weeke for our Sab' 
bathj/^/^.24v20.aswelastheJcweshadjandfecondly becaufe 
the booke of BotnUks^TokGLCth, that Sunday is our Sabbath. 
NohUnon licet tjfe tarn diprtif. We may not be fo elegant as 
to cenfure them for profaning the Lords Day by the(e and 
fueh like courses. Yet the ad of Parlament, i. ^aroii forbids 
any man to come out of his Pariih on the Lords Dayjabout 
any iports and paftimes 5 which rcftraint tending to this end, 
namely to preferve the Sabbath from profanation^doth ma- 
nifcftly give us to underftand that to come out of a mans 
parifti on that day about any fports or paftimes is to profane 
the Sabbath : and (eeing as before J have (hewed, that to come 
out of a mans parifh on that day about (iich aworkeasdoth 
not profane the Sabbath 3 is not to profane the Sabbath ^ as 
toheare a fermon 5 or to fetch a forgcon or Phyfitian to a 
fick perfon in ca(e of necefiity ; but onely to come out of a 
mansownc Pariih about fuch a worke as doth profane the 
Sabbath 5 fech a comming out of a mans own Parifh on that 
day^and fuch alone doth profane the Sabbath ; hence it fol- 
loweth evidently that all manner of fports and paftimes on 
that day , are Co many profanations of the Sabbath in the 
^ ' judgement of all the Prelates of this Kingdome , and of the 

whole F arliamcnt. 

Now let every ibber Reader judge whether my Ctlfe as an 
Englifti man have not better ground from ana6i: of Parliament 
to cenftre them o£ Geneva for prophancrs of the Sabbath in 
the cafe here pretended then this Pra^facer from the pradife 
ofGe»evahy the relation o^ Robert lehnfon^ to confwreus that 
doe miflike them herein ( if this bee their praftifc) for fupei- 
ftitious obfervers of the Sabbath ; efpeciallyconfideringthat 
heecannotfaften this cehlure upon fuch as my (clfr,but with- 
all hee muft pafle the fame, upon all Prelates of the King- 
dome, together with the Lords temporall, and the whole 

houfc. 



// fiill in force to bind Christians. s j^^ 

houfc of Commons. And as for the excrciles here mentioned, SeSf. 'J, 

I findc them to fall won.droiifly (hort , of that which the *. '* 

author avoiicheth ^ as namely ,that they efteeme the Sabbath 

toWc open to all ho;7sfi exerciffs and Uwf till recreations • fori 

make no queftion but in this Prarfacer his opinion there arc 

farremore exercifes , and lawful! recreations then that of 

fliooting which alone is here mentioned; and whereas fiich 

things are permitted in the very morning of the Sabbath, 

and afwell afore as after Sermon, I finde no thing anfwerablc 

hereimtoin the prad^ife of our Church. Neither doe I finde 

that the exercises here mentioned are (b much accommodated 

to the refrefliing of the minde and quickningof the fpirit;as to 

make their bodies aftive and expedite in fbme fundions 

which may be for the (ervicc of the common Wealth. And 

lately upon enquiry hereabout I have receaved information, 

that at Cjeneva , after evening prayerjOnely the youth doth 

pracflife (hooting in Guns to make them more ready, and 

expert for the defence of the City^ which is never out of 

danger. 

They have alfo at foure a Glocke on the Morning 
both Service and a Sermon for their (ervants, and 2. more in 
every Church ; the one in the Fore-noonc, the other in the 
After-noonjbefide Catechizing the youth on the Sabbath Day; 
And Biftiop Lake wiflied that fuch a cour(e were general!, 
as is in his Ma^ftics Court , to have a Sermon in the Mor- 
ning for thefervants on the Sabbath day. And I fee no cau(e 
todiflentfrom(7d'r^ri/;f^in fpecifying 4. particulars where- 
by t!ie Sabbath is not \{o\zttd.Parva^Neccj[ariHn:,Rt!f(iblica^ 
cum pietate. Undoubtedly hunting is as commendable as, 
►(and more generous excrcife) then any of thefe, and the 
Kings Majefty though much delighted herein, yet never ufeih 
to hunt on the Sabbath Day Morning 01 Evening. And I ^ 

have caufe to come but llowly to the believing hereof, becaufe 
it is (^alvins Doftrine concerning the Sabbath , that albeit 
under the Gofpcll we arc not bound to (b rigorous a reft as the 
Jewes were, yet that ftill wee are obliged to abftaine from all 
other works^ as they are Avocamtnta afacrisjludiis cr rKedita- 
tionib:f4 , Avocations from holy ftudies and Meditations ^ 

N 2 and 



1 48 '^^^ ^oralitie of the fourth Commmdement^^ 

C ft ^ aad their Minilters, I (hould thinke doc not well if they fai!c 
e^ .0^ ^^ minde them hereof, unlefTe both they and the people are 
fallen from C^/z//Vf Djftrine in this point, in which ca^q I 
fee no jnft caiife why any (hould choake us therewith, but give 
us as much liberty to diflent from him intheDoftrincof 
the Sabbath as they of G^«f^'^ take unto themfelves. Againe 
^^^^iswellknowneto have profefledupon. Revel, i. lo, 
that the oblcrvation of the Lords Day is, traditions ApofloUc^ 
C^ vere 1>i^/W,and confequently that the day is not left ar- 
bitrary •, neither hath this author proved that the Presbytery 
andftatesofG'f;jf2/^5both Ecclcfiafticall , and policicall have 
committed any revolt or apoftacy thereto from 5c-t/« in this 
point. It is well hee acknowledgeth fomc recreation not 
fuflFered there,as namely dancing ; but this hee Gy th they hold 
unlawful!, whichfimply delivered as by this author it is, is 
incredible unto mec 5 neither hath this authors word any 
fufficient authority to Jeliver mee from this incredulity : yet 
fome manner of dancing may perhaps bee generally forbid- 
den iti the French Proteftant Churches. Thi^ flri^tneJfe-Q the 
Prefacer faith ) ^ noted hj fome to have heene a great htnderer 
to the growth of the reformed Religion ; which belike is ad- 
vantaged fo much the more with us in as much as it is not 
hindred^but he quotes no author for that. As for the author 
he quotes , I have not hitherto found that hee hath^ arrived to 
any great authority or credit in the World for the truth of his 
relatione. Neither hath the wifdome of our Church or ftate 
taken any contrary coar(e hitherto either by Statute or Ca- 
non to promote reformation amongft us ;. what they may 
doe hereafter I know not 5 when (lich fpirits as this Prefacer 
may bee fo fortunate as to (it neare the tterne. Whether the. 
French Churches have found it fo as this Geogr.iph^r is 
fayd to report I know no ;but for their judgment herein I muft . 
cxpcftuntilUhearemorctherof. SeB. jt 

f^^f Which being (o ^ the judgement and pra^ice of fb many 

nienjandoffuehfeverallperfwafions in the controverted point 
of the Chriftian faith, concurring unanimoufly together 5 the 
miracle is the greater^that we inEngland fhould take up a con- 
trary opinion, and thereby ftparate our (elves from all that 

are 



Is jlill in force to bind Chriflians. i j ^ 

arc called Chriilian ; yet fo it is, I skill not how it comes to ^^[f - 
paflc but fo it is, that fome among us have revived againe the - ^ * ^* 
JewimSabbathp thoughnot theday itfelfe, yet the name and 
thing. Teaching that the commandement of fan6tifying 
every feventh day, as in the Mofaicall Decalogue, is naturally 
morall and pcrpetuall; that whereas all things elfe in the 
JewifhChnrchwerc fo changed, that they were cleane taken 
away, This day (meaning the Sabbath) was fo changed, that 
it ftillremaineth; andJaftly, that the Sabbath was not any 
of thofe ceremonies which were juftly abrogated at Chrifls 
comming. All which poiidons are condemned for contrary 
to the Articles of the Church of England; as in a comment 
ontho(e Articles perufed, and by the lawfiill authoiityof 
the Church allowed to be publique, is moft cleare and mani- 
feft ; which doftrinalls, though dangerous in themfelveSjand 
different from the Judgement of the ancient Fathers, and of 
the greateft Clerks of the later times, are not yet haUe fo de- 
(perate as that which followcth thereupon in point of pra- 
^ice : For thefe pofitions granted and entertained as ortho- 
dox, what can wc elfe expcd, butfiich ftrange paradoxes, as in 
the confideration of the premifles have beene delivered from 
(cme pulpits in this kingdome, as vi^ That to doe any ier- 
vilc worke or bufineffe on the Lords Day, is as great a finne as 
to kill a man, or to commit adultery ; that to throw a bowle, 
to make a feaft, or drefle a wedding dinner on the Lords Day, 
is as great a iinne,as for a man to take a knife and cut his childs 
throat J that to ring more bells than one on the Lords Day, is 
asgreatafinne, as to commit murther. The author which re- 
ports them all, was preftnt when the broacherof the laft pofi- 
tion was conventcd for it. And I believe him in the reft ; the 
rather, (ince I have heard it preached in London, that the law 
o^CMofes whereby death temporall was appointed for the 
Sabbath-breaker was yet in force, and that who ever did the 
works of his calling on the Sabbath day, was to die therefore. 
And I know alfo, that in a towne of mine acquaintance, the 
Preachers there had brought the people to that pa(Ic, that nei- 
ther baked nor roft meat was to be found in all the parifh for 
a Sunday es dinner throughout the yeerc. Thefe arc the ordi- 

N 3 nary 



I 



Ko "^he mptalitie of the fourth Commmdement^ 



SeEl 1 "^^T ^^"^^^ ^^ ^"^^^^ dangerous do£l:r4n€S ; and ^ainft tlie{e,and 
* '- 1^ fuch as thefe, our Author in this following Treatife doth ad- 
dreflc himfelfc, accufing them that entertainc the forinall 
dodrinalls every where, of no leflc than JudaifmCjand prcflfing 
them with that of ^ufiwy that they who literally under- 
ftand the fourth Commandement, doe not yet favour the 
Spirit : Section the third. 

Exam, ^^P'^ fomewherc faith^that he who lookcs for miracles in 

thefe dayes for confirmation of the truth, ^T/^^/;ft!W i/j/^ /»ro(^/- 
^iumefi, himfftfe may goefor amortfter '^ he doth not fay ; It is 
a miracle that men (b fhould doc. Men may be (bttiftijCven to 
admiratioujand fuch if this Prefacer provcs^we will not (ay it 
is a miracle:w^/V^,wonderful things may be wrought not only 
by the pracflice of Satan, but in the very courles of men, but 
God is he alone that workcth miracles* He talkes of ^«/tWf- 
moHS concurrenre of men of fever alt ferfwaftons otherwlfe in the 
controverted j^olnts of Chriflian fahh^^ndthat both in jtidgemet^t 
findfraElice with him in his way j fee loves to (peake with a full 
mouth, and to make a great noi(e, as the Hogs in ^lian did^ 
when their owner ftiore them • which gave him occafion to 
^y^hat there was a great d^ale ofery^hnt a little woolL And let 
the indififerent judge whether the wooll be an(werable to the 
noife this Prefacer makes. New, the men of feverall perfwa- 
fions whom hee avoucheth are Papifts, and Proteftants, and 
amongfttheProtcftants, both Lntherans^indCalvimfis, ^ni 
hitherto he hath fpoken of foure particulars ; I dcfire the reader 
would take notice of the modefty of this author in each of 
them compared with the noife here hee makes concerning 
them 5 as if he were as much crackt in his braine, as hee who 
(landing upon the key at Athens, with a note booke in his 
. hands, fet downe every (hip that entred into the road as hiSj 
when he was not owner of any one of them. So I (hall make 
it appeare, that this Prefacer hath title to none of the fides he 
boafts of for the countenancing of his way in any one of the 
particulars mentioned. The firft particular is about theorigi- 
nall inftitution of the Sabbath ; as whether God commanded 
it immediady upon the creation. This author denies the inftiir 
tiition of it before the prom ulgationof the law upon mounr 

Slna; 



Is fiill in force to bind Christian f. i ^ i 

Sina; And what ftrength of fufFragcs doth he bring for this ^^^ m 
amongft the Proteftants, whether Lmherans or Calvinifis ? * '* 

Surely not one Lntherane that I know ; but of others all that 
he avoiichcth by himfelfe are but Doftor Prideaux and goma-' 
rus, and by his afliftancc, Vatahlm and CMnfcHitd^s 5 on the 
contrary are alleged by fVaUm : i, Lnther himlelfe : 2. Zuh^ 
gliHS: 3. Cali'm: 4. B^z^i 5. "Peter Afartjr : 6. *Builw- 
ger : 7. Zanchlta : %»'Urfinus: 9, Gnalterm : 10. Areti- 
Hi: II. 'Bertramns: ii, t^ercerm : l^. Antonitis Fajus: 
14, ItimM : 15 Zeppertu: 16. Martini m : 17. Alfledias. 
The fame is juftificd by Rimetfts, ^who vouchcth no Icflfe than 
thirty Writers of note to concurre in thisj Now let the indiffe- 
rent Jadgc on whofe fide is the miracle this Prefaccr fjpeakes 
of, in his rhetoricall amplifications, on his fide, or on ours. 
Yet not one Englifh Divine is mentioned, either by fVaUm or 
RivetM amongft this number. 2. Then as for Papifts : Tofla- 
tfis indeed difputcs againft this opinion of ours^ but his rea- 
fons I have an (wered ; and 6atarims a Popifh Prelate, as well 
as Alfultnfisjis acknowleged by this Author to oppofe Tofla" 
tt4i in this ; neither hath he or Doftor PriJteaux undertaken to 
anfwcf him. Oncly this Prcfaccr,after his bold fa{hion,faitb, 
that CatarifjtiJ tooke up armcs againft ToftAtus with ill fiic- 
cefle, it hathbeenc manifcft that for ought doth appcare, C^- 
tarittuf hath had better fucccflc than T^?/?^?/// ; For Pererius 
takes Ttf^rff/^^ his part, yet all the Rhemifts on Apse, i, lo, 
doc manifeft them (elves to take part with CatarwftSf and go* 
maruj acknowledgcth as much of Marius* And Rivetus al(b 
allegeth t^aguftinHS Stemhus, Genehrardy lACohus SoUoftuSt 
Cornelius de Lapide, Smrnanuel Sa, and Ribera, all concurring 
againft Tofiatus and all Papiftj, yea, many of them Jefijitcs. 
Hereby let the reader judge of the modcfty of this Author; 
and on w hofe fide the feigned miracle is^on his (ide,or on ours: 
For it is manifeft hitherto, that the men heJpeAkfs of, offeve^ 
veraJlperfwaftons otherwifc, are by farre, more far us thdn for 
him. But it may be in this particular, h is glory i% that the Fa- 
thers are rather for his opinion than for us. B(jt upon what 
ground ? Is it from any evidence of Scripture ? nothing Ie(Ic, 
not one of them building hereupon ^ and as for evidcnces,they 

N 4 bring 



I < 2 T^^ ^oralitie of the fourth Commaniement^ 

C Q m bring none, favcth^t the Scripture doth not particulate, that 
Zf__LiL-. the Patriarches of old obfervcd the Sabbath, Yet it was not 
to be held a gencrall riilcj that ArgHmentnm non valet Ah autho" 
ritate negative 'y the argument draw -e from authority doth 
uot hold negatively in matter of faft. Secondly, not onejy 
our Divines, as Ho^/W^« and f^/</^?^/, that the meaning of the 
Fathers is onely this, that the Patriarches did not obferve it 
after a Jevviih nianner,but lacohm Sdimns a Papiit affirmes the 
fame particularly of 7Vr////^M» ; as Rkvetus. vouchcth him in 
hisanfwer to Gomarus.fag, 21. And it may be made 'dppa- 
rant from Terttillim himfelf^j otherwife hec cannot be freed 
from contradiction^ as who plainly manifefteth his opinion in 
our fide, as /?i^<?*^J citeth himj pag.2^. So that the Fathers 
alleged by our advcrfaries, being rightly underftood, make ^ 
nothing for them 5 yet we want not variety of Fathers making 
cxpreflely for us^and ag.:iinft them 5 and that grounding thcm- 
felves upon expreflfe Scripture, Gen, 2.^, therefore The Lord 
hie j[dci the feventhdaj^ and hallowed it, which our adveriaries 
have no other meancs to avoid, than by faying that it is fpoken 
by anticipation 5 according whereunto the meaning o^Mofes 
muftbethus; becaufe the Lord refted the fcventh day from 
creation, therefore he blefled the (eventh day and fan6dfied it, 
but would you know when? to wit,2ooo.and 4.or 5oo.yeercs 
after. And laftly, the dividing of times into wcekes, proved to 
be the moft ancient divifion of times in the world, received by 
all nations, and made a feftivall day thereupon 5 as many have 
moft learnedly proved it, doe juftifie the fanftification of the 
Sabbath to have had its beginning and courfc from the very 
creation. So that in this particular wee have on our fide both 
Scripture and reafon, and Fathers, and the opinion of men of 
fcverall profcflfion?, as this author prefleth it, both Papifts and 
Etoteftants, both Luthcranes and Calviniftsj and this Prefa- 
cer can lay no juft title to any one of them in this particular. 
The fecond point he hath infifted upon, is about the morality 
of one day in (even. For this he pretends, onely Papifts in the 
firft place, and not a Father throughout, (and as Chrjfofiome 
80 the contrary hath profeffed, that God from the beginning 
hathmanifefted,that on thai day in the circle of the week muft 

be 



isfiill in force to hind Chrij}ia?is. i ^ ^ 

be confecrated unto hisfervice) much IcfTe Scripture- And Se^l.n 
itisapparantthjit God commAridedthat the proportion of— — ^ 
one day in fevcn fhould bee allotted to his fervice ; and it was 
never to bee abrogated , nor ever did any man devifeanycc- 
rcmoniality therein. And to this day it hath continued in 
the Church of God. To Tojlitti^s wee have oppofed Az^orins 
thejefuitejproteffing that it is moft agreeable to reafbn after 
fix workedayes to confccrate one to Gods fervice. Addeto 
him StelUn^^on Luk£, jACohm de Valentin , & Dommicpu 
BA^»es.-^-—As for ax/^/^/W/j that which hee accounts cere- 
monial! in the fourth Commandement was expreded by him 
to bee rot one day in (even , but the particulating of the 
feavcnth day ; But whereas he goes no farther in ilhiilratlng; 
the morality of this Commandement then in laying that 
fcm^ time mnjl befet apay tfor Godsjervice, I appeale to every 
mans confcience , whether the very light of nature doth not 
fugged that notoiKly fometimebut a convenient proportion' 
pf time ought to be confecrated unto God ; and when God 
iiathrnanifeftedthistobceone day in feavenundertheLawj 
doth not the very light of nature fuggeft, that wee (houldfin 
againft God if wee (hould not allow unto him as good a 
proportion of time under the Gofpell ? And further if the 
Lords Dayjbe of Divine inftitution amonglt us Chri(tians,is it 
n^Jt ftill the Law of God even unto us , to allow unto him 
onedayinfeven ? Now Doftor PW^^4;/a; himfelfe alleageth 
more Papifts for this opinion than for the contrary , and one 
of them, to wit, SUveftcr profeflith it is the common opi- 
nion,as Az^oriHs voucheth him. And as for Protcftants to fide 
with him hercinghee alleageth none but (jomarim and Rivet • 
it may (eeme by his carriage^that VatMus nd CMnrcttltis alfb 
arc for him in this, but that is untrue, they are alleagcd by 
Gomarta on the firil point onely as touching the originall in- 
ftitution of the Sabbath. Now Rivet is oppofed herein by 
his two Collegues,^^/.€;«f and Thyftiu ; and whereas he takes 
upon him to anfwer IVdtui his reafbns to the contrary, 
and reprefcnt his ovvne reafbns for his opinion herein ; I have 
taken into confideration both the one and the other ; and I 
truft have rcprcfcated the weakneffe of his diftonrfc through- 
mm out; 



154 ^^'^ McT^itie efth^founk CemmanJement^ 

Stff.'J^ oiitjthQUgh otherwife a very learned and worthy Dlvine.Now 
"'"^"^ — ^—^ Waletii hath nat onely alicadged amoiigrt the Fathers C^rj/^- 
ftGim-yCkmensAlexanikin^^EufeMm ^A^H^i^ftiyie ^TheodorerJ:>ut 
a multitude of Proteflant writers, maLtaining the morality 
ofoaeday mfeaven,3s Z/^rk^r, UMcUfiBhon, Cdvin, Bez^^ 
Bucer, Peter A'fa.rtjr^ Za nchim ,Jmnm , firetpu , D o-^hw^ FajHSy 
Martmim^ Vrfinmy Alfiedi'As.Lornfegwsi.Teftm Hommiui^hQ'' 
fides Englilh and Scotrifh writers, whom he might have pro- 
duced miorethen enough : yea of Bifhops in this Kingdonie ; 
as BiftiPp Babwgton^ Bifliop oAndrewcs.^x^ho'p Lak^^yca, and 
Mafter tioeker in his Eccleliafticall policy. Now let the rea- 
ders judge by this of the modefty of this Prefacer in this par-; 
tictilar alfo^and whether the miracle (as he phrafeth it) be on 
our fide in diflenting froni others uureafonably , or on his 
rather. 
?• The third particular is touching the celebration of the 

Lords Day , as whether it bee by authority humane or divine 
rather : wee iay it is of divine ; bee will have it to be left ar- 
bitrary : yet was it never knowne,that any earthly Mafter 
did leave the proportion of fervicc, to bee performed unto 
him 3^ to the pleafure of his fcrvant ; neither did God leave 
it thus from the beginning of the World untill Chrift,as hath 
beene proved. Yet this Prefacer will have it thus left unto 
us in thefe latter daycs 5 of which the Apoffle hath prophe- 
[ Tini,3. 4» cKdyXhditMen pjoM be lovers of -pleafure more then lovers of 
God, For this, he boafts of all forts of Papifts, this he begins 
withall 5 which was not wont to bee thecourfeofEnglifli 
Divines ; yet hee belies Doctor Prideaux in this ; who allea- 
geth more Papifts ftanding for the divine right hereof, then 
for the contrary ; and one of them ( as formerly I fayd) pro- 
feflcth that it is the common opinion. And Abortus the Je- 
fuite profefleth that it is moft agreeable to realbn, that as af- 
ter fix daycs worhe one Jhould hee confecrate unto the Lord, to 
the Lords Day (hould be it. That many of our Proteftants Di- 
v'mcs call the obfervation of the Lords Daj^ Ecclefix confue- 
tudinem^nKd that it tvM left free unto the Church to choofe ano^ 
ther^ after the lewes Sabbath was abrogated.^ I have ftiewed 
how little all this makes for him , anfwering to every paflage 

punftually^ 



is ftili in force to bind Chriflians. 155 

pun^^Uviliy j, as they are alleaged by him. Fork is confcfled SeSt^n^ 

that the Church they tokeot was the apoftolicall Church; -- 

and the caulc moving them to choofe this day tvas the Re- 
ilirredion of Chrift , and whereas fome two of them call this 
Ci.tufAmfrobabUem'^\ hare difcuflTed that ^and prooved it to be 
more then probable. I h.we ftiewed withall how the ancient 
fathers ha^e acknowledged it , ioraeeScprcfTely divine ^ iotnc 
cquivalently , and expteflfely apoftolicall conftitution or 
£andion,as Athandjim ( whofe rea(bn drawne from the con- 
griiity betweenc the firft creation and the fecond Creation by 
vertue ofChrifts death is remarkeablejand followed by many 
both Englifh and outlandilh Divines* 

Atifliyj^Scdfd'ms , Gregory^^nd others ; And with them the 
concurrence of our Protdtant divines 5 Bticer , (^alvw^^^za^ 
JuniHs^ P'lfcator^ Wolfitis^ Fulk^ againft the Remifh , Doftor 
yiyjdre'ivesh\(\[\opo(fVlnchefier^ Do(florZ^% bifhop oi Bath 
and H^e/ij^ in expcHlng it to be ohfcrvationis not liher<t^ but ?ie^ 
CfjfarU^ Mafter Fox^PVaUuSy F^yas^Hjperifts^ Perkins, Brownde. 
By this let the reader judge of the modefty of the Prxfacer 
in this particular alfo ; and whether the miracle bec on our 
fide in diflenting from others in an unreafonable manner, and 
not on his rather. 

The fourth and laft particular is the mutability of the day ^. 

which this Prefacer ftands for , we on the contrary profelllng 
kto be unchangeabk. Nowthercfolutionofthisfolloweth 
Bpon the refolutionofthe former; for this 5 onely names are 
produced both by the Prefacer and Doftor Prideaux. Yet 
I have endeavored to finde out C^emnniHS his difcourfe there- 
on,and enter upon a difcufTion thzTto^SBncer I arn fure^alleag- 
ed by Rivet^is nothing for this purpofe.Doflor/W^ direftly 
oppofeth it, E>oftor (^Andrewes , Doctor Z/^^ above men- 
tioned, Doftor Brownde,Y>odiOX ^ilUt^ Mafter Perkins. The 
Chriftian Church anciently being demanded whether they^ had 
kept the Lords T>ajy were wont to anfwer 'jlam a Chrifiiaviyl 
cannot intermit it. Befides I have fhcwed in rcafontheun- 
realbnablencffeboth of changing thcday^and the intollcrable 
fcandali that would follow upon it , and the unrcafonable- 
ncfle of not changing it, if it be not of divmc inftitution;coc- 
^ fidering 



1 5^ y^^ Mora /it ie of the fourth Commandement^ 

SeR^n^ fidering how -prone weeiare through the continuall obfervati- 
* '^ pn thereof to conccave ihat to be a neccffary duty , and fo to 
be plunged into fuperftition^ ere we arc aware,!^ it prove to be 
no neccffary duty* 

In the next place hce tells us how that fo me amongftus 
huve revived againe the lewijh SMath^ thon^h not the day it 
felfe, yet the name and thing, teaching that the Qommande* 
^ment of fanSiifying every feaventh day ai in the Mofaicall Dc" 
calogueis naturally morall and^eri^ttHall\ that whereas all things 
elfejn the le-aiJJj were fo changed, that thej were cleane to be 
done a.'way^ this day ^ meaning the Sabbath ) was fo changed^ 
that itftill remaineth : and lafllj , that the Sabbath was not any 
ofthofe ceremonies which were only abrogated atChrifis cemming, 
^11 which poftions are condemned for contrary t» the Articles 
of the (^hurch of England : as in a comment en thofe Articles 
ferufedand by the law fptll authority of the Church allowed to be 
fHbliejHe^is mcft clear e andmanifeft. Here wce have a diftindli- 
on of* a Jcwifti Sabbath brought in , yet not the day 5 a 
diftin^ion contrived with fuch wifedome and perfpicacity as 
it feemes to exceed all humanedifcretion. For I verily thinkc 
that from the beginning of the Primitive Church there was 
never heard of a Jewilh Sabbath to be kept , any other then 
upon their day. The materialls are , firft that the name Sab- 
baih is retained 5 and well may it be in my judgement (though 
fome entertaine fublime reaches to the contrary ) if our Sa- 
viour have any authority with us 5 who advi(eth his Difciples 
tofray that their flight be not in the Winter^ nor on the Sabbath 
day ; which is fpoken by him in reference to the time about 
the dcftrudion oilerufalem^ at what time the Lords Day was 
come in place ofthc Jcwes Sabbath among the Chriftian con- 
gregations, and that by apoftolicall fubftitution. And in 
the very booke of our Homilies it is expreflely (ayd that the 
Sunday is now our Sabbath. And his Majefties briefes for 
colleftion fo ftilc it. And in the conference at Hampton Court 
it Was fo ftiled by Doftor Rajnolds , and the motion he made 
thereabout generally y eelded unto ; fo that the i'tate hitherto 
feemestobecenfuredbythisboldPrefacer. The next afper- 
fion is.that the thing alfo is revived. But what thing ? the 

Jojyes 



isjlill in force to bind Chrijiians. 1 5-7 

Tewes had peculiar facrifice both morning and evcningwhich SeB.^^ 

doubled the day ly facritice ; this lurely is not revived. There , ^ 

were befides two things in the Jewilh Sabbath; the one was 
a reft, the other wasthsfanf^ifying of that reft; As for the 
reft if that were not, it were no Sabbath. Yel our Saviour calls 
it a Sabbath, our Church calls it a Sabbath, our State calls it a 
Sabbath. And Auftin calls us Co fuch a reft onihe Lords Day, 
as that therein we muft tantum Deo vacare, tantum CHltihns di- 
vinisvacare, onely reft to God, one) y reft for divine worftiip. 
And Calvin, who is taken to be no friend of ours in this CA^t^ 
profeflTcth, that we muft reft from all our works, fo farre forth 
as they diVQAVoc amenta a faerie ftudiis, & meditanonibfds, avo- 
cations from holy ftudies and meditations, but not for arny 
tnyfterious fignification fake, and that herein confifts the dif- 
ference betweene the Jewifti reft and Our Chriftians reft ; and 
I am exaftly of his opinion tor this: As for the fanftificati- 
on of this reft, Itiuft wee arc as much bound to the perfor- 
mance hereof, and that in as great meafure, and with as greac 
devotion under the Gofpel, as ever the Jewes were under the 
Law; And at the hearing of this Commandement as well as 
of any other, our Church hath taught us to pray. Lord have 
mercy upon ta .and incline our hearts to keepe this Law. Andl find 
it wondrous ftrange,tohcare,t hat fomcftiould not (paretopro- 
fefTe, that this was Oiuffled in they know not how ; At length 
wee come to the particular charges : the firftis, that fome 
fiionld teach, that The Commandement of fanllifying every fc^ 
venthdaj, as in the C^ofaicali T>ecaiogue, is naturall, morall, 
and perpetuall : and Mafter Rogers is quoted for this on the 
Article, /^rr 7. hee quotes Mafter Doftor Bownde, pagj. Now 
truely, it cannot be denied, but that when the fourth Com- 
mandement is read unco us in oiir Congreg.uions, wee are 
taught to pray unto God, to (hew fuch mercy unto us, as to 
incline our hearts to the keeping of thi6 law. And both' mafter 
Roaers and this Prefacer are to be prefumed to have fubfcribed 
as well as others.and by their fubfcription acknowledged that 
this is nothing contrary to Gods W ord ; that we are as much 
bound to the obfervation of this Commandement as of any 
other, andconfequently to keepe the Sabbath, and doe no 

roannoii 



1 58 The Moralitie ^f the fourth Cemmamdemcnt ^ 

Sefi^'J. manner of workc thereon that may hinder the fanaifying 

— ^ -L. thereof. Now Mafter DoCtovBowrids words, (after hee had 

cit^d Chrjfoftt m e fpeaking thus, lam hie ah initio &c. Here noi» 
even from the beginning god hath i/t ft mated this Do&rine unto 
HSy teaching us in circnlo hebdomadis diem pinum,that in the com" 
pajfeofaweeke, one/t^holeday isto befutafartforafpiritHallreJt 
mto Gcd^ are tke(e : Vnta aH which may be added, that for pro fe 
othat this Commandement is naturaU, morall, and ferpetuall ; that 
I fay may be addedwhich was pra5lifed among the Gentiles y and 
all the Heathen. And nowDo.Bowndes purpofe unto the p. 30, 
is to be proved only this,f ^^^ ^ Sabbath was from the beginning, 
and fill is to be kept, and that ia the proportion of one day in 
(even ; and after that proceeds to prove what day the Sab- 
bath Qiould be kept ; his words arethefe p. 30. Now, as we 
have hitherto feene that there ought to be a Sabbath day^ fo it re^ 
maineth that wejhouldheare upon rehat day this Sabbath foould be 
kift\m^ here he fhewcth that this is not left unto the Church, 
butprefcribedbyGodhimielfe, as who prefcribed one day 
unto the Jewes^and another day unto us Chriftians; but ftill 
one in fevcn : The fame was the opinion both of ^ellarmine 
and Mafter Hooker mW Eccleiiafticall policy. Whereas both 
Mafter Rbgers and the Prefacer fo carry the matter, as if by 
X^odiot Bewndes opinion we Chriftians were bound to keepe 
our Sabbath on the fame day whereon the Jewes were bound 
to keepe theirs, which is.moft untrue, though the fourth Comr 
mandemcntmay be indifferently accommodated to our Chri- 
Aian Sabbath as it was unto the Jcwifti Sabbath, fave onely as 
toucliingtbe reafon givcn^which hath expreflfe reference to the 
creation •, but our Chriftian Sabbath ftands in reference to the 
wQrkc of Redemption. Each is the reft on a feventh day af- 
ter fix. daycs of labour, and as they were bound to fan£tifie 
their (evienth j fo are we bound to fanftific ours ; and as that 
was refted on,and fan^ified in remembrance of Gods reft from 
the worke of Creadon, fo is ours refted on in remembrance of 
Cbriiis reft from the wor-ke of Redemption, fothat our day of 
reift is but tranflated from the day of the Lord out Creators reft, 
tortheday ofthe Lord our Pvcdecmers reft. And on this ground 
might theChurcb Juftly teach us to pray at the hearing of this 

fourth 



is fit I I in force to bind Chrifiians. 159 

fourth Commandcmcnt ; Lord have merq nfon us, and incline Se£i^n, 

ohr hearts to k£(rpetbu law. Bit like enoughi boch Mafter/^^?- _*-(!, 

jrers and this Prefacer might be of Brentitts his opinion ; that 
it is left indifferent Co the Church at this day^to content thcm^ 
ielveswithobfcrvingof oneday in fourctecne, if it plcafeth 
them. But this was not the opinion of Pope Alex^ttdxht third, 
who profeiFeth, that Tumveteris cfmm novi Teflamenttpagina 
feptimttm diem adhum/tnam cjmete fpecialiter deputavit. Both the 
old and new Teftament hath appointed thefcventh day for 
the reft of man, which Suarez thus incerpreteth, Tk'at is^ each 
Te figment hath approvtfd the cu^ame of affixing every fevetith 
day of the weeke for refit which is formally to appoint a feventh 
day, though the fame day materially he not alwayes appointed ; and 
thw it islrue, that that ftventh d^ij in the old Law wot the Sab^ 
hath day ; hut iv the new, it is the Lords Day : now when we fay 
the oblcrvation of one day infeven Is naturall, our meaning is 
notj neither was it D.^i'wj^/'/ meaning, th^t this pri?portion of 
time is knowne by the light of nature, to he that which of duty 
pjould he c on fe crated unto God: herein rather it becomes us to 
wait upon God,and he having defined it 5 now we fay nothiiig 
can be deviled by man more agreeable to realbn than this ; 
aA^orim the Jefuit, profeffing it to he moft Agreeable to f'eafin ; 
And Dodor Field, as Mafter Broade sowchtth. him, fpared 
not to fay, that to him who knowes the ftory of the creation, 
it doth appeare in reafon, that one day in feven is to be confc- 
crated unto God ; onely let us not looke for reafon demon- 
ftrative in matter of morality : <^riftotlc long agoe hath pro- 
felled, that not demonftration^but perfwafion alone hath place 
inEthicksj yet we may juftly call that naturall, which from 
the originall was common to all nations; and that fuch was 
the oblervation of the feventh day, the learned have fufficient- 
ly proved. Secondly, if it be not morall, what fhall it be ? Is 
hi judicialljor cercmoniall ? Never any man hitherto devifed 
any ceremoniality in the proportion of one day in feven ; well 
it may be politive ; yet lb, as to this day, from the beginning 
of the world,thi8 proportion was never altered ; and'if I fhoUld 
live till the day be altered by any foberChriftian ^Congrega- 
tion,! thinke I (hould live till the comming of Chrift ; which 

the 



I £0 The Moralitie gf the fourth Commandement^ 

theChriftiansin/^w//Wtifnc^onceived that it would be on the 
Lords day. I come to the fecond charge which is i\m^wherea4 
alt thinqs dfe in the lervijh Church were fo changed^ that thej rpere 
cleans lak^naivay ; this day {meaning the Sahhath^wasfo changed, 
that ft ftUiremaineth ; and for this Mafter Rogers quotes Doft. 
'Bownde, f. 20. onely Matter -R^^^r/ faith, not ph^ all things 
ypere changed, as the Prefacer doth, hut ontly that all hivijh 
things were changed, now judge whether Mafter i?^^^rx might 
not have oppoled Doftor Andrews ^s well as Do^or 'BownJe* 
For in hisCitechct.do(f^rine,/>^^. 2op. having propo(cd this 
queftion. *JBut is not the Sabbath a ceremony, and Jo abrogated by 
Qhrifi f He anfwers it in this manner i Doe as Chrifi did in the 
canfe of divorce, loof^ whether it were fo from the beginning ^ 
now the beginning of the Sabbath was in Paradife before there was 
myfinne^ andfo before there needed any Saviour y and fo before 
there wMany ceremony or figure of a Saviour, And if they fay it 
prefigured the refl that we Jhall have ffom our finnes in Chrifiy^ 
we grant it, and therefore the day is not changed, but yet no cere^ 
mony proved, Hec proceeds to prove that it was no ceremony : 
: fifft from the Law j Secondly from the Go{peI,E/>^»2.4.chus : 
AH ceremonies were ended tn Qhrifl, but fo was not the Sabbath ; 
For, Matth. 24. ao. C^rift bids them pay, that their vifttation 
be not on the Sabbath day : fo that there mufi needs be a Sabbath 
after Chrifts death. Now, what doth Dodor Bewnde ^Sirme 
forty yeeres agoe, which Do<flor Andrr^wes did not in his pat- 
teriae of Catecheticall doctrine ? I coine to the third and laft : 
That the Sabbath was not any of thofe d^^emonies which werejufi' 
ly abrogated at (thrifts comming, Th;S very point Doftor An^, 
drewes maintaines by divers argumeiits, as well as D. Bownde, 
■< which yet is rightly to be unde^. ftoodjto wit, not of the obfer- 
- vation of the Icventh day from the creation ; but of theobfer- 
, vation of one day in fcvcn. So that in M. Rogers hi$*Breutian 
judgement in this particular, Doftor ^^Wr-fB^^/, who after- 
wards became BiQiop of Winchetter, might be accounted a 
Sabbatarian as well ^s D. Bownde. AH theft portions the 
Prefacer faith, are condemned for contrary to the Articles of the 
Church of England'^ >but by whom condemned ? by none but 
by M. Rogers ; and by the fame reafon he might fay that the 

doftrine 



7/ fltllin force to hind Chrijlians. i ^ i 

dcftrine of C)o(flor ^ttdrcives was condemned alfo for CQntrary vj^fjf m 

to the doEirine of the Church of England, to wifj by M. Rogers, L' 

And confider his abfurJ inference from the (event Ii Article ot 
the Chmch of England; The Article Gith that Chriftiarts 
^reuot-ho^rd at all to the ohfcrvation of ludaicall ceremonies *^ 
Hence he infci res, that they whom he calls, Otirhome Sabha- 
tariam are advcrfaries to this truth in part^namely^in as much 
as they deny tfie Sabbath to be a ceremony : But doth our 
Church aftiimc the Sabbath to be a ceremony ? Nothing kfle ; 
xhisM, Rogers, of hisowneheadjlayes downe for a principle, 
namely^ that the Sabbath was a ceremony, to obtrude upon us, 
as if himiclfehadasmuch authority as a whole Convocati- 
on. And\}.^^ndrewes takes upon him to difprove this very 
point (which Rogers fuppoleth as a principle) and that by va- 
rious arguments : Belike D. Andrewes deferved not to be num- 
bred amongft the areateft Clerks ofthefe later times ^-{ox D.Laks 
neither ; nor Ki(hop 'B aldington ; And as for the judgement of 
the r.ncient Fathers, it appeares what skil the Prcfacer hath in 
them, and what refpevSl he beares unto them, by the learning 
he hath bewrayed in this prebce. Had he found in them^how 
much the forbidding of dancing in their dayes, did hinder the 
growth of Chriftian Religion, we (houM have heard oi it un- 
doubtedly, as ivell as how it hath hindred the growth of the 
reformed Religion in France out of Hejlins Geography : yet 
their doflrinalls (which I have (hewed to be the doftrinalls 
o^ Doctor (^ndr ewes as well as o^ Dodior Bcwnde, yea, and 
could (hew it to be the doftrinc of divers other late Bifhops in 
this Church) though dangerous in tk m!'elves,nothalf/o dejperate 
as that which followeth thereupon inpra^ice. Divers particulars 
whereof he reciteth out of the fame Mafter Rogers his preface, 
to his comment upon the Articles of the Church ot Eng- 
land. And indeed, this Mailer Rogers gloiieth there, Tjrgopo^ 
lynices^/ike, that he hath beeyie the man and the meancs that thefe 
Sabbatarian err ours and impieties were brought into liqht and 
knowlcd're <^fthe State ; (o he fpeakcs ; and that this is a comfort 
to his fcule, ardwvnld be to hts dying duy. And in very deed, the 
particulars mentioned by him, are very foule ; tor hee laith. 
It was preache-d m a market towne in Oxfordjlirey that to doe 

^* O any 



\ 



t6i The moralitie of the fourth C^mmandement^ 

Se£l *7 itnyfervilevPorkeoryHfinejjeontheLords'Daji is as great afinne 
.. * ' 1^ as to kill A man, or commit adultery . Second] y. It was preached 
in Sunm rfctfhirey that to throw aborvle on the Sabbath day, is as 
great aftnae as to kill a r/san-^ that it rvas f reached in Norfolke, 
that to mak^ a feafl or tvedding'dinncr on the Lords H^ay, is as 
great aftnne as for a father to take a k^ife and cut his childs throat, 
I wonder the Prefacer doth not call them miracles ; Sommer- 
fetfliire is a pretty large County ; and there be many market 
townes in Oxfoidftiire ; and I doe not doubt but there are 
many parishes m Noriolke; But no particular is here let - 
downc, either ofperibn or of place; and wee have no better 
authority for the proofe of thelc imputations than this mans 
word, which yet undoubtedly was not prefent at thefe Ser- 
mons : for then he would have beene very carefull to exprefle 
thatjas in the next ftory hec doth the like. So that in the iflue^ 
the ftrength of all comes but to this, that he hath heard it thus 
reported. Nowj Ihave heard it preached, and that at Saint 
Maries in Oxford, that a man in Bunbury, or thereabouts, 
hsving broken a bone, his fbnne refuted to goe for a Bone- 
fetter, bccaufe it was the Lords Day, and this Sermon, after- 
wards comminginto print, the party finding himfelfc agrie- 
ved by this (candalous report caft forth of him, repaired to the 
quarter Seflions holden at Oxford, and complained to the 
Juftices of the wrong that was done unto him ; the Preacher 
of that Sermon being by, and the whole matter being opened, 
and the contrary juftitied 5 the preacher profeffed, that he de- 
livered no more than he had heard,but promi(ed the next time 
that he printed that Sermon, hee would leave that ftory out. 
Doctor Hoskins of our houfe was prelcnt at the hearing of this 
bufinefle, and brought us word of it. But whether that Ser- 
mon ever came to be printed a Iccond time,! know not. In like 
fort, I have heard it reported of Mafter Bolton, that when one 
fell into the River on the Sabbath day, he would not differ 
tho(e that were with him, beinj^ ncere tornnne tohelpehim 
out : I profcded at the hearing of Ir, I knew Mafter 'Bolton 
fo well, that it (eemcd iHiaedible to mc, but the reporter 
pro fe fled to deliver it upon knowledge. But if it were {o^ ma- 
ny there be that can bcarc wkneffc thereunto in the place 

where 



Js fitli in force H hini ChriWtm^^ I ^i 

where he livei Lately^ it hath beene brought unto mce, that 5"^^, 7, 

one hathbeene heard to lay to my charge behind my backc, — ; 

thaclfhould (ay, ^avid iinned more in dancing about the 
Arke, than either in deflouring Bathjhehath, or killing Vriah • 
though ic is (uch a comparifon that never entered into my 
thoughts, how much leffc to pafie fb prodigious a judgement 
upon the companion ? In the iaft place,he (aith^/f rvas preached 
i4 Suffolk^, (and that hccouid name theman, and was pre(ent 
when he was con vented bebrc his ordinary for preaching th\e 
famc)that to ring more bels than one u^on the Lcrds day to call the 
people unto Qhnrch, is as great a ftnne, as to commit murther ; thu 
is more f articular than the reft ) and had hee added one thing 
rnore,t he evidence had been compleat,namely,that as he faith, 
he was convented for it before his Ordinary, fo he was found con- 
y i£Ved of it ; which if it were (b, I wonder he (hould concealc 
it J if it were not (b, of what credit is th^s his relation ^ He 
addes, that ma-nj things t6 this efeB he had read before in the 
Sabbath doEirine sprinted at London fori. Porter and Tho. Man, 
what this bookc wis I could notdevife, but lately have gotten 
into my hands D. "Bowndes booke of the Sabbath, I finde by 
comparing it well, that this is the booke he girds at. Now I 
iinde nothing in him to thiseifeft, though I have gone over 
irjoft of the firft booke, and in the Index doe not finde any 
thing that can give me probability in the (econd booke, ten- 
ding to any fiich cffeft : and I wonder he fpared to quote the 
place where fiich do^rines are to be found, nothing being 
jnore convenient ro juftifie his criminations (than to quote for 
it fomcthing that is to be feene in print) and thereby to cleare 
himfelfe from the fiifpicion of a malignant. But this Prefaccr 
very judicioufly believes him throughout, because the Relator 
was prefent when the broacher of the lafl pofition was convented for 
fty yet doth he vot fay he ivas convicted of it. And upon what 
ground he proceeds Co Judicioufly in believing it is rcmarkc- 
abJe, to wit, becaufe himfelfe hath heard it preached in Ldndnn, 
that the Law i^f Moies, whereby deathj^mporall was appointed for 
the Sabbath' breaks y v*Ai yet in force 5 and that whoever did the 
worlds of his ordinary c^llin^ on the Sahbath day , wca to die there- 
fore. Now, I profeftc he fecmes to me a great deale more poli- 

O 2 tiquc 



1 6 A The^ora/itie of the fourth Commandement^ 

^ ci _ tlque herein than at the lirft I was ware of : For, had hee not 
*7^ believed Maftcr Rorrers his report this way, others might have 
uken as great liberty to believe but their part concerning this. 
Therefore it ftoodhimupon, firrt, to manifeft his ingenuous 
facility in believing another, that this might be afhooing- 
horne to draw on others by way of the like ingenuous facility 
to believe him alfo; yet fiich things may be; for as long as 
the world lafts, we llia'dbe exerci(ed with wilde wits, and Co \ 
no doubt we Qiall with tale-tellers too, and Co much the more 
in all likelihoad the neerer the world approachcth to an end : 
It hath beene Co amongft Philofophcrs in Cicero his oblervati- 
on ; it hith been lo amanglt Schoole-divines -, it is Co amongft 
Socinians and Arminians. But let the faddle be fee upon the , 
right hor/e, and let every man beare his owne burthen. Now 
I have made it manifeft, that the doftrines which he picks out 
of D. BoTvnde, and ftiles Sabbatarian dodrines, are the do- 
£trines of D. zAndrewes, afterwards Bi(hop of Winchelter ; I 
could (hew them to be the doL'-^rines of many other worthy 
Prelates that have been of this kingdome 5 and it may be that if 
the votes of tlie Biftiops of this kingdom were takcnjthe major 
part would concurrc with us, as touching the doftrine of the 
Sabbath,rather than againft us. The fame Matter Rogers facrl- 
ijceth to his net, and burnes incenfe to his yarne, and magni- 
fies the good (uccefle of his labours. For thiigooji,hQCa\r\ 
hath en fuel there uf on ; uamely, that vhe [aid hookes of the Sub- 
hath, cori^pr eh ending the above mentioned, and many mare fuch 
fearefull and hereticalla^^rtions, have beene both called in, and 
forbidden to be printed a'^j more and to be made common, and that 
ay^rchlnfhop Whifgift, by hU letters and officers at Synods and 
Viftations, Anno 99. did the one, and Sir ]ohn Popham, Z6?r<^ 
ehiefe luftice of E gland at Bury Saint Edmunds hi Spijfr>lke, 
Anno i 600. did the other. For all this we have nothing but 
his word ^ andas for the bookes he talkes of, hee had for- 
merly mentionedjbut one printed 95, at London for /. Torter 
^ndTho, Man, of the dp<^rine of the Sabbath, which ap- 
peares to be D. Bown^es ^Jow,was this ever called in ? Sire I 
s^ni, D. iVilht uponOeneJis came forth the yeere after this Mi 
iJfi'^frj his Analyfis of the Articles of the Church of England, 

This 



Is fill lin forte to bind Chriflians. 1^5 

This hee dedicated to King lames^ and over and above hath Se£l, 7 

a fecond dedication in Latino to Archbifbop *BafJcroft and • *-—- 

to the bifhop gf London then being 5 wherein hec fignifieth 
that the one of them was author 5 the other hortatonmto 
him to perfetfl this worke of his ; and therefore undoubt&- 
lycame forth with as good approbation as the y4nalyCtso£ 
IVJafler Rogers upon the fecond Chapter <?/6'i«. he ob^rvcs 
ihM Asthe Saibath J^pt then jipon the fevcnth day in remem^ 
hrance of the Cnation was oftht Jjords i>iflitutUny fo the Lords' 
*T>aJ^ ti noyp'^bferved bj thefamt authority , in remembra?i<:c cf 
the Refftrrellicn sf Chrift , and re^cmftion by the fame, Afid ' 
this hee delivers in oppolition to the Rhemilisj who ccunt t4jg 
obfervation of the Lords Day but a tradition of the (Jhurch , and' 
Scclefidfiicall inftitfition^ and having* fpent a whole page in 
folio upon thisargument in the next page thus hee writcth— - 
idoeTvonderJhetithis doflrine of the Sabbath^';- and day df refi 
HOW called the Lords ^ay having fuch evident demonflration out 
of the Scriptures and being confirmed by the conflant and c^ni'm 
vuallpraUife of the (^hurch , in all ages : that any frofefp.n^ the 
GoIfdl,.ffeciallj beings exercifed in the Study cf^the Scriprpires^ 
fhould gain fay ^ and ifKpu£ne thefe pvfi(io//j follows/^ a^ erroneous, 
I. That the Ccmmandement of fanElifying the Sabbath isnattiraH 
morall andperpetu^ll : Tor if it be notfo then all the Qommande^ 
ments contained in the Decalogue .ar£ not morall , fo jhould -we 
' have, ^. and notAo^Comma/idements* and then Chrift- fiould came 
to deflroy the Law^andnot to fulfill iJ contYary to our Saviours 
fijrn words y Matb.5.17. 2. That all ether phings in the' Lavf 
were fo changed that they were cleane tak^naway^ asthepriefi- 
hoodySacrifces and Sacraments : this day ( namely the Sabbath') 
was fo changed^ that it yet remaines ^ For it is evident by the 
^poftlespruBife^ Ads 20.7. t Cor,l6.2. Apo.l.io. that 
the day ofrefl ( called the Sabbath') was chanaed from thefeventh 
Jay to the fir fl day of the weeke : and fo was obferved and kept 
holy under the name of the Lords Day, 3. That it is not lawfuU 
toufethe feventh day to any other endy hut to the holy and fan^ 
Slified endfor which in the beginning it was createck 4.* J^s the Sab^ 
hath cmne in with the firfi man , fo mufi^ it not goe eut , b»t . 
with the lafi. 5. That, we Are reflrained upon the- Sabbath from 

O 3 workf ■ 



I €6 JhemofdlitieqfthefomthCBmmmdement^ 

Se£i 7 i^(f^ki (^s t^e Jewes Ti^ere ^ ih^ngh not in fnch firi^B particuUv 
.—.-.— 2-1^ manner as thy wen y jet in general/ ^- ^^ forhiMen all kind of 
^vporks Ptff>n th^ Jjords Dajf^aSji^j M??^f » ,wkich jnuy hindet the 

Now the Author that hee intimated as oppoHng the(e po- 
fidons hcetielcribcs by the title, of his booke in the margent, 
whkh is this. The Catholie^tie 'dotlrme of the Chnrch of Eng- 
land printed at Cambridge p% 37. And the author of his 
bootee I have heard t© be M.a.fter Kof^ers ^ and it (ecmes like- 
ly enough, efpecially bythe^ 2. firit pofitions, Doftor ivillet 
et^ncludes in this manner, ^tt^t hee Had made ufe of cfivers 
allegations for the confirmation of his dodrinc in oppofi- 
tlon to the forc-mcntioried Author ^ bnt thefe allegations are 
herff/Hperflmli4S feeing theme p$ a learned Treatife of the Sahhath 
Already pubiyhed of this argf^went/ZirMch contatneth a mofi 
fSunddoUrine of the Sdhhath ^ as itisfdi^ in the former po fit ions, 
vphichfhall he^ able to abide the triall ^fthe JVord of god^ and 
fiand warranted thereby ywhen other humane fantafies fhallva^ 
mjh C'howfoeverfome in their heate and intemperance, or & not 
afiai4m ca:fltbefh SabhatdriorHnt err ores ^ yea heretftall ^r- 
thnsyd new luhilee • S» Sabbath y nforethen either lewij^ or 
popijh inflitHtioH 5 God grant it be not layd to their charge that 
fo fpeake or write , and Gddgive them a better minde^hhont two 
yeares before this , were iet forth Mafter Perkjns his cafes of 
conKcienee : wherein hee manifcftcth his concurrence' with 
Dotor 'Bownde in. the do6trine of the SaBbath, Neither doth 
Dpftor iAndrerpei^ irt any material! thing differ from Doctor 
BoTv»de^ Mafter Perkins^ Doflor fVillu, In the next relation 
of his which is of a fafniUar naturc^undoubtedly the Prefaccr 
delcrves to be believcd.That in a Towne of his acquaintance 
the preachers there had brought thepcopk to that paflc , that 
neither baked nor rofte meate was to be found in all thi? 
Parifhfor a funday dinner throughout ihe^yeare, and hee con- 
cludes it with fuch an Epiphonema. Thefe are the fruites of 
fuchdangeropis doHrines *^ as if the fortunes of the Church or 
ftate were hazarded for want of bak*t meatc or rofl meate on 
thefundaye?. 
And to confeffea truth, though I never wasjnor never am 

like 



Is jiill in fprce to bind ChriSiians. 1^7 

. like eo be To precifc s yet confidering my meane condition, Se^, 7,1 

I have divers times Uiought thiis with my felfc : why (bouW — ^ ^ 

my provificn hinder any of my fervants from i^ermons on 
the Sabbath day ; io little did I feare any dangerous confe- 
qucncc of this praftife : but lince I am better informed by the 
(uggetVions of this judicious Prcfaccr 5 I will take hecde how 
I cherillifuch thoughts in my breil henceforth 5 and if hee 
comeatany tir/ie to take paines amongft us, ftefng Ifinde - 
hcerefpefts b^ik'c meatc and roft meate ib well ; it ftiall goe 
bard but wee will h^ve a tith Pig for his entertaincmcnt. 
And fo much the rather, that I may cleare my felfe from 
Juda'irme% for /<!?cj^of iVffjricTjr my Count rey man being a 
greati Clothier in his daycs ; and then ftrangers came from 
farrc to buy Cloath at his Hou/e, and arriongft the reit a com- 
pany of Jcwes were fometisce entertained by him lying a 
veryhofpitalious man and an excellent houfe-keeper^his boufe 
being accounted the beft Inne in the Towne,to make him- 

, i^lfe merry jcaufed the table to bee ftifniflied with x^ll variety 
of Hogges fieih ; which they perceaving cooke it for a flout ; 

; but after they had grumbled a while upon it , hce made (hew 

'fi6 if but then hee had remfcmbred himfclfe of his errour, and ' 
not till then coniidered.that they were Jewes ; and forth- 
with hee commanded all the difties to bt remoovcd , and o* 
ther difhes already prepared to'be fcton the board,where- 
with his table was as well fiirnifhed as it was with guefts. 
But to rcturne , it is an cafy matter now a dayes to acciiie 
of any thing, as DoCtor^rideaux hee faithjaccufeth us of 
Jqdaifriie , but j^ nccHCare fufficiat^qui^ imoceytsirit j when hee 
orDoftor Vridfaux fhall prove their^accufatiqnSj then let us 
be condemned ; and if wee be not condemned , till then wee 
care not. Yet it is untrue which hee pins upon Duftor Pri^ 
demx his fleeve 5 as if hee fhould alkage Atifiin Qym^^tfjat 
thfywh^ literally under ft and thfourthCommtrtd-me>tt^dof not yet 
favour oftheffirky neither S. An flirt fpeake? this of the fourth 
Commandtfmcnr, nor is "bee ib allcagcd by Oodor Prideat/x^ 
butof<he feventh da:y ; Qui/^uis d'um illHm ohfcrvMt fictit 
liters Cenat^carnaliter fAfit. As much as to fay jWhofocVer keeps 
thc^tday which the Jew kcepe9,livoui^«^h' carnally. Ncit^ 

O 4 did 



1 68 ^^^ S^oralitie of the fourth Commandement^ 

c ft o did I know any of my brethren to ftand for the fanftifying 
^^^ of the (eve nth day in correfpondeocy to the (eventh day, 
from the Creation but xDneiy oc" one day in feaven • which 
day mull alfo be prefcribed by God as the fcventh day of the 
weejce was to the Jcwes^which is the next thing impirted un- 
to us , but the Lords Day. is- the firft d?.y okhe weeke to us 
Chriilian?. Se^. S..^n<^onuui:. 

frsf* Thisvv.henlhadconfidered, when Iliad feribuflyobfer- 

ved 5 hovY much thefe fancies were rcpugna nt both to the ten- 
.dries of this Church and ju'^gmertts of all kindeof writers and 
how unfafe to be admitted ; I thought I could not goc about 
a better workc then to exhibite to the view of my dearc 
Countreymcn this following Treatifc delivered firft ^ and af- 
terwards publiflied by the Author in another language. The 
rather (ince of late the clamour is cncreafed , and that there j 
is not any thing now more frequent in fome Zel&tes m^mhes 
- ( to u/e th€ Dg)elors words ) then that the Lords Day is with 
us licentioufly yea facriiegioiifly profaned , SeBtQn drft . To 
fetisfie whole fcruples and give content utito'thtir m^ndes, 
I doubt not but this following difcourfc will be lufficient : 
which for that caufe I have tra*^ fluted faithfully, and with 
as good propriety as I could ; nojiiwerving any where from 
the (enfc.j and as !ittle as I could fromthe phrafe and letter, 
GratHmopiis agricolis : a worke as I conceave it, not un- 
fuitable unto the prelent times , wherein belides thtfe petciaht 
fancies before remembred , fome have fofarre proceeded, as 
not alone to make the Lords Day ftb je6l to the Jewifli rigoiirj 
but tobring in againft the Jewifli6abbath , and abrogate the 
Lords Diy altogether. I will no loriger detaine the reader 
from the benefit hee fhall reape ^'thereby i^' Oncly I wlU crave 
leave for his greater benefit,t6 repeat the fumme thereof which 
is briefely this ; Firft that thc'Sabbath was not inftitutcd m 
t|?c firft Creation ofthe World,, nor ever kept by any of the 
ancient patriat-chs w4io. Jived before the Law of c3l/^j : 
thereforeoO.morall'and.perpetiiaJl precept as the other, are, 
i*i'^.2*^econdIy that the fariftify ing of one day in (even is ce- 
remonfellonely and obliged thcjewcs, not morall to oblige 
^sChriftianstoiheliieiObfervariCe. .y^^,3*and4. Thirdly, 

• that 



is fti/l i^ force to hind Ch rifiians. i ^ c; 

that the Lords D.*y is foiincled oncly on the authority of the Se£i 8 

Church, guided therein Ly the pravl^ice ot' the Apolties; not- * 

on the Fo'irthComtnandemcnt (which hee calls a fcandalous 
do^rine, Sccl. y-) nor any other c)<pre(Ie authority in holy 
Scripture, Seft 6. an J 7. Then fourthly, that the Church hath 
iHIiajithority to change the d<iy,though fuch authotity be not 
fit to be put in pra<!t ice. Sect. 7. Fifthly, the t in the celebrati- 
on of hjthcre is no (iich cclTatton from works ot labour requi- j 
red troni a?, as was exafled of the Jewes^ but that we may law- > 
fully drelle meat proportionable to every n7ans eftate^and doc 
fuch other things as are no hindrance to the publiqriefefvicc 
appointed for the day, Seft.8. Sixthly,that ofi the Lords Djy 
all recreations whatfocver.nrsto be allowed, which honcftly 
may refrcfh the f[>irits, and increafe mutual! love and neigh- 
bour hood araongft us, and that the names wTiereby the Jcwcs 
were wont tq call their feQivalk (whereof the Sabbath was the 
chiefc) were borrowed from an Hebrew word,which lignifieth 
to da^ice,and to be merry,or make glad the countenance, Tf fb, 
it^ all fuch ceremonies as do i (create good neighbor- hood^^ hen 
Wakes and tcafts^ and other meetings of th.jt nature. IF (Iich 
ashoneftly may refrefh the fpirits, then dancing, wrertling, 
(liootinpjind all other paltimes, not by law prohibited, which 
cither exerci(etl?ebody,or revive the mind. Andlaftly,thatic 
appertainestothc ChrKtian Magiftrate,tO' rdcr and appoint 
wTiat paftimes are to be permitted, and whafarc not: (obedi- 
ence unto whofe commands is better farre than facrifice to the 
Idols of our owne inventions^ not unto every private perfon • 
(or as the Doftor»owne words are) not imto every mans rafh 
'zeale, who, out of a fchifmaticall, Stoicifme (debarring men 
from lawfull paftimes) doth incline to JiK^aifncjSei^ 8. Adde 
for the clofe of allj haw doubtingly our Author fpeakes of the » 

name of Sabbath, which now is grownc fo rife amongft us, 
Se(ft 8. Concerning which,takc here that notable diie'mvia of 
/<?/;« ^^rj^^^. the betrer to encounter thofe who flill retaine the 
name,and impole the rigor. Curforro illnm diem f^^rij^. Sefla- Partn,l r, 
riorum Sabbatum appcllatis ? What is the cauft (faith he) th at ^« "^^^ 
many of our Seftarics call this day the Sabbath ? Tf they ob- 
ferve it as a Sabbath, they muft obferye it becsufe God refted 

en 



1 -70 The Moralitie sf the fourth Commandement^ 

Wff 8 on the day, and then they ought to kcepc that day whereon 
'' V J*, God reftedj'and not the firft, as now they doe, whereon the 
. tord began his kbours. If they obierve it as the day of our 
Saviours refurreft ion, why doe they call it ftiU the Sabbath>, 
feeing elpccially thatChrift did not altogether reft thedayjbuc 
valiantly overcame the powers of death t This is the fumrac 
of all ; and this is all that I have to fay unto thee (good Chri- 
ftian reader)in this prefent bufinefTe, God give thee a right un- 
derftanding inall things, aiid a good will to doe thereafter. . 
i,x^m. This Prciacer accounts the opinions oppofite to his^ to be 

fancies ; D.fVillet on the contrary, as wee have heard, accounts 
this Prefacers opinion, maintained by M.Rogers, no better 
than fantaCeSj which (hall vanifh^owever now for a time tlhfcy 
ftourifti 5 Sure wee are, every plant that bar heavenly Father 
hath not planted (hall be rooted out. This Prefacer profeldcth, 
thofe whom hee oppofeth be. oppofite to the tendrles of our 
Church ; and indeed, the Author whom.D. fP^i/iet intimateth, 
intitled his booke audacioufly enough. The (^athglique dQ^rine 
of the Church of England; but D. TVillet on the other fide,won- 
dredj that any profeffing the Gofpel, fhould gain- fay and im- 
pugne the portions maintained by D, Borvnde. And iurclam, 
Biftop 'Bahington, Bifliop Andr ew e s S'l^o^ Lake agreed with 
them : And it is well knowne to fomej what the former 
Archbifhop of Canterbury profeflcd to the face of M.Broade^ 
when he came to move for the printing of a fecond book con- 
cerning the Sabbath : What Biftiop can our oppofitcs name of 
this Church, whofe praife is among the writers of the{e times, 
that hath manifcftcd his opinion in oppofition tothe{e?.As 
for th*e judgements of all kinde of writers which he boafts of, I 
thinke never came a Divine to take pen in hand to vaunt Co 
m much, and performe fb little. As for the unlafe condition of 

our Tenets which he (iiggeft?, excepting thofe monftrous and 
wild Tenets mentioned by M. Roger's, for which \ know no 
bet rer evidence than his word, and that in very odde manner 
delivered, I know nothing unfafe^ nothing dangerous in any 
Tenc: of ourSj who now (ceme to walkc as upon the pinacles 
of the Templcj and indeed in this refoeft they are like to prove 
very dangerous to us^ yet I would k were liot more dan- 
gerous 



is ftill intone to bind Chrifiiatis. xyi 

gcrous to the Church ofGod^to be bereaved of fo many faith- SeSl^^%, 

full Pallors : For, certainly it fhall be honourable unto them, ^ 

they cannot fuffer in a more honorable caufe thin this^in^ftan- 
ding forthe fanflifying ofthe Lords Day in memory of his re- « 
furrcdion^who that day^being formerly a ftonc refuled ofthe 
builders, was made the head ofthe corner. For what danger 
is it to maintaincgthat from the Creation the Lord bleffed the 
feventhdayandfandiliedit; and what a(hamefull.courfci« 
it lb to expoutid it as in rdference to a time 20oo.and 4.or 500. 
yecrcsafterjandthitinrpight of the ancient Fath.;rs: And 
manifeft rcafon, as appeares by diviiion of time into v/eekcs, 
even from the creaiion^ and fo continuing to the time of tlie 
Law deHvcrcd on tlie mount Sinai, as appeares by the ftory of 
falling of Manna^ and the Jewef^ gathering of it on fixe daycs ; 
none tailing noWj being gii>i^hered on the feventh, as the day on 
the week whereon God retted after he had made the world i!i 
fix. What danger in maintaining, that God required from 
the beginning, and afterwards fpecified fo much in the Law, 
that one day in (even is to be conlecrated unto Gods (ervice ; 
and hencerto inferrcjthat if God required fo much of the Jews 
under the Law^it v/ere moft unreafonable and unconfcionablc 
we (hould not afford unto him and his fervice as good a pro- 
portion of time under the Gofpe'l? Thirdly, what danger is 
therein affirming, that the Lords Duy is of Divine inftitution> 
Is it not Scripture that calls it the Lords Day ? Arid what day 
was called cho Lords Day before, but the day of the Jewes 
Sabbath > And hath not our Saviour manifeftly given us to un- . 
derftand^ that even Chriftians were to have their Sabbath, as 
the Jewes had theirs, as Biftiop t/^^i'-<?»^-.f accommodates the 
place? M.mL2^,2o. And was the rerurrc(ftion ofChrift any 
thing inferiour co the creation, to give a day unto us Ghrifti' 
ans ; like as Gods reft from creation, commended that day to 
the Jewes : Efpecially confidering, that a new creation re- 
quires a new Sabbath ; aS ^thanafitts delivered it of old ^ 
And D.ryfndreweso^Utt yeeres, treading in the fteps of that 
ancient Father, or rather of all the ancient Fathers: And 
whatdanger in maintaining that the Lords Day is entire^ and 
whole to beconfecratcd to Divine fei'vice ; did Anfltn fpeake 

dangerouilyj 



1 7 ^ The Mvralitie ofthefiurth Commandemem^ 

• SeSi 8 dangeroufly, when he profeflTethj that thereon we muft tantum 

__ ■■■- *— *- Deavacare, tantu culnl'm dlvinu vacare ^ would this Prefacer 

be content to be found dancing aboi\t a MaypolcjOr in a IVlor- 
rice-dance that day that Chrift (hould come in flaming fire, to 
render vengeance to all them that know not God^nor obey the 
Gofpcl of Chrift Jcfus ? Nay, would hec not feare to rue the 
danger of h'sdo6trine, wiien it will be too tate to correcH ir, 
and aM the profanenclfe that hee hath promoted by this pre- 
face of his (hotild rife up in judgement againft Rim 5 yet now 
he thinkts he could not goe about a bictter worke than by this 
preface & tranflation to harden them in their profane and im- 
pure courfes; all his care at this timcjis to prevent fupcrftition, 
a wonder it is to fee how zealous men of his fpirit are to avoyd 
and (hun iliperftition. Belike all thcfeniutt be cenCtired for 
Zelotcs that complairtc that the Lords day is with us liccnti- 
oufly5yea5 (acrilegioufly profaned; yet thc(e are the times 
whereof S.PW prophecied^that men fhould be lovers of plea- 
(iire more than lovers of God ; yet Dodor Prideaux could take 
liberty to profefle of the Jewes, that by their Bacchanalian 
rites, they gave the world juft occafion to fufpeft that they did 
confccrate their Sabbaths unto devils rather than unto Gods 
f ervice ; yet now adayes, they that oppofe revels on the Sab- 
bath day, are ccnfured and condemned of Judaifme : Neither 
is D. Prideaux cendircd by way of (corne for a zelote in this; 
but unleffe wee concurre with this Prefacer, Infhinkingthat 
the forbidding of dancing in the French Churches hath hin- 
. drcd the growth of the reformed Religion there, and that up- 
on the bare credit of Hejlkis Geography, w6c muft in fcorne be 
termed zelotes. Belike Bifiiop Bahington by this bold Prefa- 
cer, would be cenfured for a zelote, coniidering that on 
Exodm i6,pag, 122. hve writes in this manner : CMay mt 
a good foptle thus reafon with himfelfe 5 This peop/e of his 
might not gather CManyia, and may I Jafely goe to markets, 
Mtncings, drinki^,gs, to waives and wantons, to ieare- baitings and 
E til-baitings, ayjdfuch like wicked profanations on the Lords Day f 
Is this to keepe the holy day ? Cm I anfwer this to my God? 
that gives mee fix dayes for my filfe, and takes but one to 
himfdfey of which I rob him alfo ? And Biiliop ^ufiin too 
* defer vcs 



isjlill in force to bind Chrijiians, i ^ , 

dcfei ves ro be cendireJ a zelote for that which hee writes SeEi 8 

in his 3. traEl. upon John, Obferve the SahhathDay^ it is * * 

rather commanded unto us^ because it is comm.tnded to be ob- 
(crved in a fpiritnall manner. For the Jewes obferve the Sab-- 
bath day fervilelj unto luxury^ unto drunk^nne^e^ How much 
better were it for their Women to ^Inne fVooll then to dance 
on that day in their new UMoones ^ and in his 44. traft. 
'the Jcwes refl unto toyes ^ and whereas God commanded th? Sab» 
bath to be obferved^they fpend the Sabbath in/uch thin/s which 
the Lord for bids* Of4r refl is from ev ill wor^f^ their reft is from 
(Toodworkj, For it is better to goe tofiowthrntodance : but 
albeit hce be cenfured as a Zelote, yet fiircly there is no co- 
lour why heefhould be thought to Judaize in this. And let 
'2A\h''i^ NaK.ianz.cne pafle under the fame cenfurc with them 5 
who as Dialeric'.is upon the 17. Dominical] alter Trinitie 
Sunday allcdgeth him, proteflTeth that the fayiBiflcation df the 
Sabbath ronftfts not in the hiLirity of our bodies^ nor in the va^ 
riety ofgbriotugiirmr^ts , nor in eatings , the frptite wherof we 
l^ow to be wantnnn jf ^n^r in ftrewing of Flowers « thewayes^ 
which we know to be the manner of the Gentiles ; but rather iu 
the purity of the fouh^ and chearefulnc^e of the mind, and pious 
Ui'tfidrations^ as when we ufe holy Hymnes in fteadofTa^rrs^ 
<?Ki^Pudmes in ft ^ad of wicked fongs and dancings ^ The fame 
Di.derum allea£;eth Pope Cjregory out of his 9 1- booke of his 
Epii^lesand 3. E;:>itfle affirming. That therefore" on the Lords 
Day we ought to reft from all Earthly worke , and by all meanes 
inftft on prayer^ that if ought hath been Committed by us ne^liaent- 
lyonthe ftx iayes on the day of the L^rds Refurre5lion it might 
be cleared by prayers. And which is yet more, out o^Chryfc 
ftome 5. H^7??.'yjoiiy^/^r^.'7rheefhewes,howin thac Bifhops 
judgement we fhould be exercifed on the Lords Day, in our 
private Families, thus, IVhen wedep.m from the Eccldftafticall 
fiffcmblyywe ought not in any cafe intangle our felves in buftnejfes 
of a contrary nature , but as foone as we come home^ turne over 
the Holy Scripturcs^nndcall thy iVif, and thy Children to con- 
ferre^ahout thofe things which have beetiddivered^ a/id after they 
have been d:epely reated in our mi^ds^ then ts proceed to provide 
fr fuch things as are nece^ary for this life, S'^ anciently is the 

pious 



174 ^^^ Moralitie 9 f the fourth Commandement^ 

Se£l 8 P'^^^** cxcrcife of repeating Sermons commended unto us by 
* ' this holy Bifhop, which in thefedaycs I hfive heard to bee 
cryeddowne, by profane ferfons, as a caiifeof increafeof < 
BrowniCnc. And I willingly confeflTe that when I firlt came 
to this place , there were no leffe then tennethac partly had 
withdrawne themlclves, partly were upon the point of with- 
drawing themfelves from our Common Prayers ; but within 
afliort time there was not onefuch to be found amongd us, 
and Co wee have continued to this day» But to returne, 
Eplortm SyrHs may goe for a zelote in like manner , who as 
bee is alleged by Rivetm treating of the Sabbath, exhorts 
to honour the Lords feftivitks celebrating them not panegyrical j^ » 
hut Heavenly ^not [ecularljybfitfpirltually;not like Heat hens, but 
like Chrifiians 5 and he [herpes wherein this confifts in the 
words following 5 ^mre mn port arum f routes cor onempu ^ let 
us not hanq^ Garlands upon thefr ont i[pice of our (jates^non choreas 
^ucamusjet us not leade a danc^,, non chorum adornemusjetus 
not by our prefence beautifie any fuch company ; non tibiis audi^ 
turn effdminerntis det tu not effeminate our tares with their Mur 
(ick or with t heir fidles—NsiySiS Do£lor Prideaux complaines 
ofthe]QVJes corrupting themfelves to the profaning of their Sab* 
baths, fo Polidor Virgil complaines of the like corruptions 
among Chriftians on their feftivalls,lib.6. cap, 8. notimploy. 
ing their time in prayer and in the exercife of Gods lVord;fer 
which caufefuch fefiivalls were in flituted ^ but in all manner of 
evill courfes tending to the corrupting of mens manners 5 and that 
herein they imitate Heathens, though of ancient times Ter- 
tullian (as hee iayth )reprehendcd Heathens for fuch courfes, 
as in his Apolognicum , fpcaking of the holy folemnity of 
their Emperours. Therefore (faith hec) Chrifiians are com- 
pted enemies to the State^ becaufe they doe not dedicate vaine^ 
lying and rajh honors to their Prince, Forfooth it is agreat good 
office^ to make bonfiers and dances in publicjue ^ and to feaft in 
every farifJy.to transforme the City into the habite of a Taverne ; 
yinolutum cogcre , which Junius fayth was a fruit of their 
defperJte Luxury , and a fignc of their madncfl^ and fury : 
heprocecdes; to flrive who Jhall exceed one another in running 
about ^0 doe injuries ^to commit impptdencics^to provoke unto lufl. 

And 



is Jit// in force to bind Chrijiiatjs. 1-75 

^ndisthe^t4hHk.^jiy afterfHchamAHAerexprefi (to wit) IfJ SeSl^S, 

j)HhHcfHff fhamd f horvdcfervedh areweChriftUns to be con^ 

Ajmni^d { he fpeak^s it ironically ) who hj carrying onr [elves fo' 
herly^ chaftly, honefily , doe oppofe the vorves made and the jojes 
exprejfed for the Emfi:rorSy to wit^ when for their fober andchajl 
arid vertHOHS CArriaqe onfuch dajts , not concurring with others 
to the fame fxcejfe of riotyMVcre ccndired as enemies untotheir 
Princes. Yet even in thole primitive times the manners of 
ChriiHans became degenerate, as Baldwin observes in his cafes 
of confciencCj p. 479. and that out of TertnlUan^ as whom 
hee ob(erves to have complained of it ; namely that Chri- 
iians imitated the manners of the Heathen in this, yea and 
grew vvorfe then they, in his booke de IdoL <r» 14. Omelior 
fides nationnm in fnam feElam , ^«<« nulUm Chriftianorum fo* 
'lenmtatcmfbi vendicat^non ^omi?:icam,non Penrecofiem ; etiam 
fi ytojfent mbifcnm non communica^ent , ne Qhrifliani videren^ 
tnr ; Hos ne Ethnict pronuntiemur^non veremur. thefiayth of 
phe Nations better then ortrs towards their own fed: ^ as who cha- 
lengs net to thtmfelves any (^hrifiianfolemnity , not that of the 
Lords Dajy nor that ^/ Whitfuntide. Had they l^own it^they 
would not communicate with uSy left tkey (bouldfeem Chriflians 5 
ws Chriflians fcare not to be accompted Heathens, O what 
a 2elote did TertulUan (hew himfelfe in this ! nay what thinkc 
\NQto£Leo and ^Anthemius Emperours ; were not they ze- 
lotcs too in that decree of theirs ( alieaged by the former 
Ba/dwinyT>iesfe/los majeflati Altiffimi dedicates nullis volnmtu 
voluptatibHs occupari undoubtedly they nieane hereby world- 
ly pleafures ; (iich they waild have no place on holy fefti- 
vities ; and why > bat l:>ecau(e they accounted thole holy 
fcftivalls profaned thereby* And may not King Limes alfo 
be cenfured for a zeloce in making thit^proclamation ofhil 
for the reformation of abu(cs in profaning the Lords Day, 
at his firrt commmg into the Land, to receave this Kingdonie 
as his rightfull inheritance ? In the Conference before his 
Majefty at Hampton Court , I findc mention made of it by D. 
Reynolds in this manner .* To the former DoBor Reynolds 
didaddt the profanation of the Sabbath day^and contentpt of his 
U^Ujefiiesfrociawatim made for the reforming of that abufe , ^ of 

which 



I'lS . ^^^ Motalitie oftheflurth Commandcment ^ 

SeSi 8 n'hkh h e^^nefih ^efired nfin ight^- Ofttrjefor reform^tthft there* 

— -> f^f^dyid tiff to this ht'fop:nda <^€Pt rail andfifto.n'>mcus ^^jTf ??r. All the(e 

belike were 2elores. So was his Maje% alfo that now is^ to- 
gether with all the Lords both fpirituall and ten}porali,and 
the hpiife of Commons in that Ad made in the firilyeareof 
King CW/fi- to prefeive the Lords Day from profanation, 
wherein are forbidden expredely andby namcjbearebaitingg 
bulbaiting , cnterludes, common piayesjand in generall all 
other unlawfull exercilcs and padimes ; and over and above 
all meetings and aflemblies or concourfe ot people out of 
their owneparifhes for any fports or paftimes whatfbever; 
and confeqiiently no man ought on the Lords Day. goe forth 
of his owne parifhto any may-game^or to fee aMorrice-dance, 
or dancing about May-poles ; and feeing the Apoftlepro- 
fefTethfhat it isgood to be 2ealQUs alwayes in a good thing 
Gd.^,\%, and Chrift hath died for us to redeeme us from all 
iniquity, and to purge us a peculiar people unto himfclfc, 
zealous of good worke s, 7'//.2.i4. let them in the Name of 
Godbefuch 2elots Itill 5 this 2eale being a 2cale of Gods 
Glory ; and it becomes us to be 2ealous of his Glory,con- 
lidering how 2ealous hee is for our good, Efay^, 7. ^ Efay 
%9'^7' Of the fufficiency of the following difconrfe, we (hall 
by Gods helpe confider in due time. 

ButI confefle it may be very futable to the(e times where- 
of the Apoffle prophecied 3 men fhould be lovers of plea- 
fiires more then lovers of God, and undoubtedly it will fint 
well w ith their affedions like a fweete morfell to the epicure 
which hee roules under his tongue , but all the praife is in 
parting ; and I would they would but thinke of that of the 
Prophet 5 what will he the end thereof ; when wet fhall give 
God caufe to (ay of our Sabbath^ as hee fayd of the Jewi(h5 
/ have hated your Sabbaths. And if t here be any fuch prafti(es 
ofSitanonfoote, as to bring in the Jewifh Sabbath, let it 
be confidcred in the feare of God , what doftrine doth more 
promote therein ; whether that which makes the celebra- 
tion of the Lords Day Divine, or rather that which makes 
it merely of humane inftirntion ; and who feet^h not that 
if it be left to the liberty of the Church, they may bring in 

' the 



// fiillin force to bind Chrifiians. t'j'j 

the Jcwifti Sabbath if it plcafeth them. Though it be notori- SeS, 2 
oufly untrue, (as may be made to appeare both by Scripture, 
evident reafon and authority humane, both ancient and mo- 
derne5both Papifts and Proteftants) that the Sabbath was not 
ordained immediately upon the creation 5 yet were that ne- 
gative granted ; (inceGod hath nianifefted in his Law,thathe 
requires one day in (even to be {et apart for his fervicej it evi- 
dently fcllowes, even by the very lightpf nature, that it were 
moft unreafonable wceftiouldailowhima worfe proportion 
of time for his fcrviee under the Gofpell; that confequcntly 
the oblervation of one day in feven is to be kept holy unto the 
Lord, is now become morall and perpetuall unto the very end 
ofthctirorld; neither was it ever heardjthat any man did fa his 
wits on worke in devifing a ceremoniality in the proportionof 
one day in (even. A prefigoration of Chrift in fome refpeft 
hath beene found in the Jewifh reft on the feventh day of 
the weeke; but of any prenguration of ought in Chrift, by an 
indefinite proportion of one day in (even the world dreamed 
not of till now ; neither doth any man offer to devifc what 
poffibly this might prefigure in Chrift : As for the third^ it 
cannot be denied, but that Chrift manifefted before his death, 
that his Chriftian Churches ftiouldobferve a Sabbath as well 
as the Jewes did; this appeares, Matth,2^, 20. T^ray,that 

jour pght he not in tloe Winter y nor on the SMath day ; and thus 
Bifhop Andrerpes accommodates that place in his pattei;ne 
ofCatecheticall doftrine. It is as manifeft, that the day of 

' Chrifts reftrreftion is called in the'^cripture the Lords Day ; 
as manifeft that not the day of the yeere, but the day of the 
weekjwhereon Chrift rofcjis called the Lords DayjWhich few 
take notice of. Likewife in the old Teftament is manifeft that 
the Jews Sabbath is called the Lords holy Day. Then the con- 
gruityin reference to thereatbnof theoriginallinftitutionis 

• moft exa6l. For firft, Chrift by his re(urreftion,brought with 
him a new creation;'and this new creation^as D./^tfdrewes ex- 
prcfleth itjtieading herein in the fteps of the ancients,rcquireth 
a new Sabbath j and as the Lordrefted on the feventh day from 
the workeiof creation, fo our Saviour on the firft day of the 
weeke from the worke of Redemption: And laftly, the day 

P of 



178 ^^^ Sforafitie of the fourth Commandement^ 

V ft Q of Chrifts rcfarredionj was the day whereon Chrift the ftonc 
*^L . foimerly refufed by thebuildcrs,was made the head of the cor- 
ner, and of this day the Prophet profefleth of oid5{ay ingj This 
is the day which th Lord hath mgid ylet m he gladandrejoycein it • 
which can have no other congruous meaning but this 5 this 
is the day which the Lord hath made feftivall, cfpeciaily con- 
fideringthedodrineof BifhopX^i^, which is this; that the 
worke ofthe day is the ground of hallowing the day, as is to < 
befeenein the inftitution of all feftivall% both Humane and 
Divine. And I have already (hewed how abfurd it is, that 
wee (honld expert itlhould be left unto the Church her li- 
berty to appoint it, confidering the great danger of diflention 
thereabouts, and extreme confnfion thereupon; And ittannot 
be denyed, but this day was eftablilhed by the ApoftLs, and 
that as of authority Divine, as appeares generally by the an- 
cients. Jthanaftta ^xoitSmg^ thdit D ominus confecrnvithunc 
dkm ; Aufli'/i, that AfofiolifanxerHnt ; and Gregory, that An- 
tichrift, when hee comes into an humour of imit .ting Chrift, 
(hould command the obfervation of the Lords Day ; and Sw* 
fehitu hath as pregnant a teftimony to the Tame purpoic as any; 
and Sednlvw 5 and that not one ot the Ancients^as I know,al- j 
leged to the contrary* So that to afcribe the inftitution of it to 
humane authority, that every way were a fcandalous doftrine,. 
and To would the pra<5licc be alfoaccorJ'ing thereunto. And 
consequently the Church hath no authority to change the day, 
a«DodlorF/i/%pro^eir^thdiT^.inft theRhemifts : Andtoiay; 
the contrary, is to fay that the Church hath authority to con- 
curre v^i'h the Jewes in keepmg with them the Saturday, with 
the Turks, in keeping with ihem the Friday ; yea, that they 
haveauthority to divide the dayes of the weeke, one nation 
taken one day to oblcrve^ and another anothefj which is as 
much as to (ay, that the Church hath authority to be notori- 
oufly (candalous. In the fifth be delivers more truth than in 
all his p''eface be ides : we makf no queftion, but that workes 
of neceflTity and workes of charity may be done on thisday^ 
though the proper workes of the day are the workes of holi- 
sieile. I know none that thinkes it unlawfull to clrtife meat 
proportionable to a mans eft ate on this day : fome arc of opi? 



Is fii// in force to bind Chrijlians. Y79 

nion, that this was not forbidden unto the Jewes; and that al- SeS. 8, 

beit to go abroad on that day to gather Manna vyas forbidden, — -^ 

yet not the preparing or dreiling of it 5 though the moft com- 
mon opinion of our Divines is to the contrary : Some thinke 
a greater ftnaneffc wasenjoyn^d them in the wilderneflfe than 
afterward obferved by them. As in the ftory oiNehemiah it is ^«^«f -i^* 
faid, there wa.s prepared for his table daily an Oxe, and five chofen 
.Sheepe- and our Saviours entertainment by fomeon the Sab- 
bath day, doth feeme to them to intimate as much ; howfoevcr 
in after times it came to pafle thit they grew fuperftitious this 
way ; As Auftin obferves of them in his dayes, that ludai ne^^ 
occidmt.neji, coqunnt. Others who think it was both enjoyncd 
to them, and praftifed by them with greater ftriftne£e, con- 
ceive that this was by realbnof the myfteriouslignification,to 
witjoffomeexadrelHnChrirt-, this was their^remoniall 
reft ; we acknowledge no reft but morall^which we nnderftand 
in that fenfe which here is expreflTed in part^ and but in part, 
after a halting manner ; For hec profeffeth, that on the Lords 
Day WC are to abftaine from fttch roorh^s ^ are a'n hinderance to 
Gods fervice, but hedelivers this onely of the publique fer- 
vice J as if to fpend an houre and an halfe in the morning, and 
an houre and an halfe in the afternoone in Gods fervice, were 
enough for the fancflifying of t lie day; yet Cjerardus theLu- 
theranc obferves, that God commands the day to be fanfti- 
fied, not a part of the day. And let the law oFthis nation or 
of any nation of the world be jud^'e between us, whether in 
cafe one man owe another a dayes fervice 5 1 f\y, let the world 
judge^ whether in common equity this be to be interpreted of 
an houre and an halfe in the morning, and an houre and an 
halfe in the eveningjor onely of a part of the day, and not ra- 
ther the whole day. And what vile courfcs are thcfe^that men 
(hould carry themfclves (b bafely in difpenfingunto God the 
proportion of his fervice. In the fixthand laft place^wehave 
that wherunto all the former difcourfciscon(ecrated, namely, 
to make way for fuch profane fports and paltimes, which here 
are glofed with the cleancly ftlics of recreations to r-frrfbthe 
jfirits, and for the increafe ef mutf^all love and neighbnf^rhood 
^mongsltd, as if he wcre*a{hamed to fpeake out^ th<4t all ihis 

P 2 tends 



I So The Sioratitie of the fourth Commmiement^ 

SeSi 8 • ^^^^^ ^^ ^^^ countenance of May-games and morricing, and 
* • dancing about May-poles on the Lords Day. D.zy^mrewesy 
fometimes Bilhop of Winchc^icr, I'pared not to profeflej that 
vacare choreis, to be at leifure on that day, for dancing, is the 
Sabbath of the golden calfc-, and hee aliegcthe^^/^w for it, 
though hee cannot juftifie his quotation. Doctor Do-^neha^, 
Bifhop of Derry, calls (uch like courfcs profane fports and 
tafiimeSi which more diftraEly and more hinder our worlds than 
hdnefi la^otdrs ; and he cenliires alfo iuch a Sabbath, calling it^ 
the Sahhath of the calfe, Exod. 23, 6, 1 8. 1 9. Bifhop Babing" 
ton, on Exod, 1 6 . puts a Chriftian fbulc upon this meditation, 
Good Lord, what dos lufon the Sabbath day ? This people of his 
might not gather A^annat and may I fafely gadto f aires and maY". 
lzets,to dancings and drinkings, to wakes and wantons, to Beare»> 
baitings and BiilbaitiMgs,with fuch like wicked profanations of the 
Lords Day ? Are thefe work^s for the Sabbath ? Is this to k£epe 
the holy day ^ Can I anfjver this to my God, that gives mee fix 
day es for my felfe, and takes but one to himfelfe, of which 1 
rob him alfo ? No, no, ajfuredly IJhall not be able to indure his 
wrath for thefe things one d^y, and therefore I will leave them,and 
regard his holy day hereafter better than I have done. And in his 
cxpofitionof theCommandements by way of qucftion and 
anfwer, p. 44. reproves expreflely Summer^games on the Lords 
^ay ; and in his Sxamen of confcicnce annexed to the fourth 
Coramandement, he fpcakes againft going to Chnrch^ales and 
SHmmer^games ; nay, is it not apparent, tkat by the very aft 
of Parliament, i** Caroli, that togoe out of a mans owne parifh a* 
bout any fports orpaflimes on the Sabbath day, is to profane the 
Sabbath^ For to prevent the profanation of the Sabbath, is 
that ftatute made : Now^unlefle the (ports themfelves be pro- 
fanations of the Sabbath, it is as eyidentj that to goc forth 
of a mans parifli unto fuch fports, is no profanation, any 
more, than to goc out of a mans parifh walking, or to con- 
ferre in pious manner with a friend, or to fetch a Phyfi- 
tian or Surgeon, if need be, or to heare a Sermon. Audit 
is very flrangc, that wee of the reformed Churches, fhall 
juftifie fuch liberty on the Lords Day, which Papifts con- 
4eranc on their holy dayesj who ufiially complaine of 

dancing 



Is fiitl in force to bind Christians. i8f 

dancing upon fuch dayes ; as l^eljdoY Virgil upon Lnke^ and ^^^ g^ 
T^arifienfts de U^tbus cap. 4. And of old inch courfes have „,. ,■* 
beene forbidden by the decre*es oi Leo^ and Anthcfnini E\nr 
perQursjft is condemned alfoin the (ynodot tole.io ^^«. 2 3,35. 
Baldmyj the Lntheran (heweSjWho alfo writes devoutly agamft 
iiich courfes on the Lords Day , and gives this rcafbn* 
For if the labours of otir calling Are forbidden in the holy day ^ 
how much more fuch recreations^ and ^. 4S. He Jherted hoiv 
the Sabbath tvm profaned by unchaft dancings and any manner 
ofwamonne^e 5 what need J here to mak£ mention of Auftin 5 ^ 

who profcffethjand that againil the Jewes, that it is better to 
goe to plow then to dance ; and that it were better for their 
Women to Ipin Wooll , thfen immodeftly' to dance^as they 
did ; yet now a d^ycs fuch as oppofe the fame courfcs,as 
Auflin did^are cei>(iircd for Judaizing ; thus the World feemes 
to be turned upfide ciowne. Is ic not high time Ghrift flaould 
come to fet an end to it ^ 

Dielerictis the Luther ane cpmplaincs of the like profanations 
of the Sabbath too much \\\ courfe amongft them,in his A- 
nalyfis of the GofpcUs for the Lords Day. p. 5 59. and let 
every Chriltian confcience be judgc^whether to follow May- 
poles, May-games and Morrice dancing be to fanftifiethc 
Sabbath as God commands ? if any man (halLfay , that the 
fourth Commandcmcnt concerned thejewcs;and not us Chri- 
ftians, hec mull therewithall renounce the booke oiHomdies. 
For it profeflcth that this Commandement binds us to the 
obfervation of -our Sabbath , which is Sunday 5 the words 
arethc(c. So if we ivilt be the children of our Hea7fenly Fa' 
ther ^ we mufl be care full to k^ep the (^hriflian Sabbath Day, 
Tvhich ts the Swtday , not only for that it is^ (^ods (fommandement^ 
but alfo to declare our felves to be loving children in follorving 
the example of our (gracious Lord and Father. Then complain'^ 

jW /7(>7;? the Sabbath is protaned 5 Some ufe all ^ayes alike • 

The other fort rvorfe : For alth'?ugh they will not travaile^nor 
labour on the Sunday ^ yet they will not refl inholincffe^-as (jod 
eommandeth'J^ut they refl in ungodlinejfc andfilthin^ff-'^prancingin 
their- pride ^pr an k^ng and pricki'^g^ F^J^^^^^ ^ painting : hemfelves 
to be gorgeous andgayJThey r^fiin excejfe ^/uperfiuttyjin gluttony 

P 3 and 



1 8 2 7 he mot alkie of the fourth Commmdement^ 

SeH 8 ^^^ dnmk^rtne^e A% Rats and Swin : they rcfl in brawlmg dfii . 
* ^ . rM/inaJ» quarrelling andfghtw^ : they rejlr in wmtomiejfejn 
toyifljtdhing^in filthy fie^jjlne^e 5 and c onclude s aiter this man- 
ncr^i fo that it doth too evidently itppeare ' that God u more dipjc^ 
nored^andthe Divellhetter ferved on Smday , then upon all the " 
dayes of the weeke befide. And that dilVinftion which Calvin 
makes of the Jewifh obfervation of the Sabbath , arid our 
Chriftian obfervation pf a Sabbath is ior ought I know, ge- 
nerally rcceaved of all ; anHI the diftinaion is this ;*that the 
« Jewes obferved their Sabbath fo ftri<^ly in the point of reft, 

for a myfterious fignification 5 but wee obferve it in refting 
from other works fo farre forth as they arc Avocamentaa- 
faeris jludiis & meditatidnihpu^ avocations from holy ftudieSj 
and meditations ; now it is apparant that fports arid pleafures 
arc as ftrorig avocations from holy rtddi^s'and meditationSj 
as worldly cares 5 and both equally are noted out to be (uch 
aschoakethe Word, Luk* 8.14. And therefore this day is 
altogether appointed to this end^evento recreate our' felves 
in the Lord 5 For feeing God purpofeth one day to kcepe.an 
everlaftmg Sabbath with us, when God ftlall be all in all V to 
niake us the more fit for this even the more meete partaker f^ 
of the inheritance of Saints in light^ therefore hee hath given 
ushis-Sabbathstowalke with him , atid to inoreourftlvei 
tb take delight in* his company, who t^kes delight to fpeake 
unto us asfrom Heaven in hisholy Wbtd 3 and to give us li- 
berty toipeake unto him in our prayers ^ confe{Iions,thanki^ 
givings and (upplications • on other dayesVee care for the 
things of this World, on this day our cate fhould be fpi/itu- 
^11 and heavenly in caring for the things of another World^ 
Efay 5 8;^ 1 3 . fo our pleafures fhould be fpirituall on this df y ; ifthon jhah 
caUihe Sabbath a ddlght^ to confecrate it as gloriom nnto the 
Lord, Now have we not as much caufe to performethis du- 
ty under the Go fpeJl as ever the Jewes had under the Law V* 
And indeed there is no colour of re'afon againft this , but by 
affirmilig that now the {ettii^ of a day apart for Gods fervice 
is left at large to the liberty of the Church ; and albeit the 
Church hath fet apart the Lords Day for this ; yet theii mea- 
ning herein is no more then thiSjthat they flial come to Church 
' twice 



Is fiillinforce to bind Christians. 18} 

twifeaday, aftdr^^erwards .give themfelvcs to what fports ^^£f g^ 

foevei are not.forbidden them by the Lawes of the Land : fo * 

that now a dayes wee arc free tVom the obligation to the 

fou'.th QoRitpandcnientjand yet we are taught by the Church 

qfWjEll at the hearing ot this Coiiimandement as atany other 

tO-Qy ^Lord have mercy upon us avd incline our hearts to keep'e this 

L^w ; afid the booke o{ Homilies urgeth us to the fan6:ify ing 

9f oar ChriiHan Sabbath ( which is Sunday, faith the book^ 

Gxpreiiyy )■ and that by'vcitue of Gods exprefTc Commande- 

ment. 1 • -i' . 

And therefore I cannot but wonder at the indifcre- 
tion ofthis Prefacer , who catcheth after fuch a fuperficiall 
advantage as the denomination of a fcaft amongft thcjewef?, 
not conlideringliQW little fiKablc it is to the grounds ofhis • 
Tenet ^ For by his Tenet ^ after evening Prayer the Sab- 
bath is at endjthcChurcfies meaning being not any further to 
oblige them to the fanftifying of the Lords Day, but to give 
them liberty to ule any fports or pallimcs not forbidden them 
by the Lawes of the Land, But (b was not the feail of the 
Jewes ended when they danced ;.' this being but an e)ipreffion 
of that joy whereunto the prefent folcmnity called them 5 and 
they finned no more herein then D avi d^did.when hce danced 
bpforcthcArkc ; as wee fee /jrr. 3 1 . 12. Therefore they JJ^aU 
Come, and ftng w the height of ^on^ and fjall flmv together to the 
goodneffe of the Lord for Wheatland for Wifhe^and for Oile^ and 
fortheyonng oftheflock.^.Vid of the heard^ and their fonlefh all be 
as a well watered Garden , and they fl*all not jorrow any more 
atalL 13." Then fh all the Virgin re Joyce in the dance^both yong 
meHy 4n,{oldt9gether 'yfor I will tame their monrninq into joy^ 
a{nd will comfort thenri ^mak^ them re Joyce for their fcrrow* 
14. And I will fat iate the foule of the Priefl with fatneffe,and 
nt^y people (hall be fatisfyed with my goodnejfe faith t he Lord, And 
the like wee reade Efay 50.19. Tefyall have a Cong as in the 
Nighty when an holy folemnify is kspt^and gladneffe of heart , as 
whfn one goethwith a fPipe to come into the Mount aine of the 
Lord to the mighty. One oflix^cl :fo that if Morricing and May- 
games and Dancing about May-poles were a fanclifying of 
the Sabbdth Day in pai t ( as the Lord commands the day'to 

P 4 / be 



184 ^^^ moralitie of the fourth Commandement^ 

SeSi 8 ^^ ran6tiFyed)thcn indeed ihefeTports were as'lawfull on the 
_1— ^- Lords Day 5 as the Jcwes piping and dancing were lawftili 
on their feafts. But that any fuch piping and dancing were ii- 
led and allowed in thofe ancient times among the Jewes on 
their SabbathSjtherc is not the lead colour of evidence. And 
it is evident that (iich fports put them to Icfle reft for their 
bodies , then the ^'orkes of their calling 5 neither is'the^e any 
better evidence that any fuch piping and dancing were in 
u(e amongft the Jewes while they continued the people of 
God on every day of their folernqp feafts ; for two dayeS in 
each of thena, to witjthe fir ft d ly, and the laft, they are com- 
manded to keepe as Sabbaths , whereon they were to have an 
holy convocation ; and thereon they arc cxpreflfely cortiman- 
,dcd to reft, from all fervile workes ^.and I ftiould thinke, the 
following of naturall pleafures are to be prefumed as Icrvile 
workes,as the workes of a mans calling. 

Laftly^ all recreations are to this end ^ cven^ to fit us to the 
workes of our calling j either for the workes of our particular 
callings 5 or the workes of our generall callings^as we are 
Chriftians ; Such fports jif they fit us for the (ervice of God^ 
were more (eafbnable in the Morning then in the Evening. 
If for the workesof our particular calling ; then are they in- 
fcriour to the workes of our calling, the furthering whereof 
is their end ; and the meanesarcllwayes inferioQr in dignity 
unto the end. Now if the more noble workes are forbidden 
on that day, how much more fiich as are inferior are forbid- 
den V But it may be (lydjthat mens minds being burthened, 
and oppreffed with the former fervice of the day, therefore 
fome relaxatio is to be granted for the refreftiing of our fpirlts; 
As much as to (ay, a part of the Lords Day is to be allowed 
for profane fports and paftimesjto refrefh us after wee have 
beene tired out with ferving God 5 can this be favoury in 
the eares of a Chriftian ? ihould not wee ratlier complainc 
of the(e corruptions, and bewaile it before God, then give 
our felves to fuch courfe as are apt to ftrengthen it ? It is true 5 
fiich is our naturall corruption, that nothing is more tedious 
unto us as wee are in our fclves,then to coi verie with Godjbut 
Siould not tiie confidcration hereof provoke us Co much the 

more 



is Jit II in force to btni Chrijiians. 18 5 

^ more tqftrivcagaindit, then give way to the nourifliing and Se£i^S» 

confirming of it ? And hath not our Saviour told us, that not 

the cares of this World onely^bnt voJuptaous living alfbj is 
JC that choaks the good (cede of Gods Word , and caufeth it 
to become unfruitful 1 iii us ? As for the refrcQiing of our 
fpirits and quickning them, and therebymaking us the fitter 
for0odsfervice ; as in any modeft cxercileofthebody in 
private, accordingto every mans particular difpofition, to 
pcevent drowlineflc andtiiilnefle in attending to Gods Word, 
in praying in ringing of Pfalmes, I know none that takes any 
exception againftit. And as for the authority of the magi- 
ftrate to appoint paiVimeSjiiirc I am,the high Courtof Par- 
liament with us , and that in the dayes of King Charles^hsith 
forbidden every man to .come out of iiispariflkj about any 
(ports and pa ftimes 5 a manifeft evidence that in their judge- 
inent the publiquc profecuting of (uch (ports , and paftimeSjis 
a-plainc profanation (5f the Sabbath ; and fo by this authors 
profound judgement,they deforve to. be ccnfured as inclining 
to Judailme. • • 

Indeed the u/e of theVcrynamejof Sabbath is now a dayes 
carped at 5 and why > bur becaiife ii is a (ore offence unto 
them in their w^iy ; for if a reft from any thing ( otherwife 
lawfull in it felfe J be required on the Lords Day, it (eemcs 
moft rea(bnablethat a reft is required from fportsandpaftimes: 
undoubtedly they have neither rcafon nor authority to ex- 
cept againft this ; For our Saviour u(eth the word even of 
Chriftian timcSy Mat. 'i^t2o. Pray that yonr flight be not in the 
winter, ?7<7r on the Sahhath T)ay, Do^or Andrerves^ one of the 
greateft Prelates of this Kingdome, accommodates this place 
to the lame purpole. All ceremonies (dtith heej were ended 
in'Chrilt ; but (b was not the Sabbath. For Mat, 24,. 20. 
(^hrifls bids them pray that their vijitatidn be not on the Sabbath 
'Day : (b that there muft needs be a Sabbath after Chrifts 

i- death ; and by this nam^ heccommonlycalls this day wee 
kcepe weekely as holy unto the Lord. The booke of Homilies 
plainly tells uSjthat the Sunday is our Sabbath. In the.con- 
Urencc;xt Hampton Court it is (b called, without any diflikc 
flicwed by any one there pre (ent. Andtheonelyreafonwhy 

the 



1 8 6' The lyloYMliml^flihefmrM^^ 

Si S.8 • '^^ ancients put a dijpfe^^ce in, this^ not calling it the Sab- 
— ... ■ . 1 -^ bathj^ay^but the Lo^^^l^ay^was this,J)ecaure DiesSaht^atl 
■ i^iL%tin,ei^)(^ech ;he r^j^mrd^y, wbic^b was tl^^; Jj^wes Sab^ 
bath. E3yt;thi?y,geneWlly c^ll iis to- a ^ rcli on t hi^. d^y 5- ,an4^ 
that pjoft ejca^.as wher ehx wee muft T^ntum I>co, v^curt^tan^ 
tfdm, i-^hji^^^ dlvm^^^are^ as ay^ufim by ,nd?il5 j^ ,RQt . fplf^Pg 
toconft/Sthat (L>l(^^?fw^to 5 But '^axklay 

k ftem^s^is of mor,^ agihorky withthis P^cfaccr then ©o^^oi: 
Anh'twfs .5 f^nd t h«^ , G hiifjch 3 y ea , |^.nd b t our 6av i9ijr. tojj £. 
* yet weeoaliing it by that name, underftand no other thing 

then our ChrUlian Sabbath^and had rather it were gene/ally 
called the Lords Day ; QxxdDodiov Bownde alfo ftandeth for 
tl^is denomination y and urgcth it : yet is hce acGoimteda 
Sabbatarian ty Ma%r Rogns^ thpi^h wee all co^purreijpii 
tViSjthat ifhereon wee ougbt to kcepe, and fan6i;ifie our Chri- 
ftian Sabbath , And lacobm de Vdentla.^ who was no fe&aiy 
in the opinion oi"Barklay , todiftinguifti the JewiHi Sabbatl]i 
from ours,^ cajls it SabbAtum Ugale^ and concluf 4^ hee faith 
th^tChriflianardigiocelebrat verum Sabhatum morale\i)f die 
ID (?»ii?7/r^. Chriftian Religion keeppth a true naorall Sab^ 
on the Lords Day ; yet I willingly conf efle,this is the uiCuall 
courfe of Papifts now a dayes, not to call the Lords Day, (b 
much a§ by the name of our Sabbath. As for Barl^aysdiC" 
coiirfe .; hee if much fitter tqs write fomthin^anCwerabletp 
T>o^ Qji'ixGt then to reaion ^ we doe obferve the Lords Day, 
as a Sabbath 5 not becaple God refted that day from the Crea- 
tion 5 for our DoQCor Andrewes ( of fomewhat nipre credit 
with us 5 and that not oiaely for his place,but for his fuffici- 
ency, thcn'Barklaj ) hath delivered it in the Starre Cham-- 
ber, that It hath ever bem the Churches Do^rine^ that (^hrifi 
made (in end of all Sabbaths by his Sabbath in th^ Grave. Thit 
Sabbath was the lafi of them ^ And that th^ Lords Pay ^refently 
cameinflacecfit, Andaga'me. That the Sabbath had. reference 
to the old Creation , but in Chrlfl we^ are a new creature ^a new 
Qreatlon^ and fo to have amie Sabbath. And this hee (ay th^ 
is deduced plainly : Firft by pradife, then by precept. And 
this new Sabbath on the Lords Day, wee obferve, becaufe' 
on that day.Chrift refted frpm the worke of redemption^ 

which 



is fit// in force to bind Chrifiians^ i8 y 

which ^was wrought by his death. So that though the Lord SeU^%^ 

begin fiis labours ill theworke qF Creation ori the firfl: day : — 

of t;he Wcckc, yet .the" Lord Chriftfet an eiid to his labors 
hi theworke or re Jemptioii on the fame day of the weekc.* 
'As for Chrifts vanquiliiing the powers of deatli on that day , to 
witjthc'firftdayotthev/ceke 3 the Women that came to the 
Sepulchre at fun rifing 5 found that he was ri(en. And what 
powers are thefe powers of dcath|hee rhetoricates of t is thepe 
any policive nature in death that our SavioUr hadnecdeto 
take fuchpaines to ovcrcorae them ; The Lord himfelfc when 
hqprcfted^hereftcdonely from Creation 5 he that vl^as beft ac- 
quainted with his coutTes hath told us faying, P^ttr ufcf-^ hodle 
p^^rz/rjinyFather to this day-works ilillj and I \vorke with 
him ; yet hfee^f oceids no farther in the workc of Creation, 
norChrirt bcmgoncerifenj in the worlic of redemption : 
S, ///^exhorts us to*contend the more earneftly f©r the 
faith, becaufefome there were craftily crept in, who other- 
wife were like to bereave them of it : In like (brt wee had ne- 
ver more need ether! now to contei^ for the maiiitainanceof 
tlieLoixIsDay, asoufCKriftian Sabbath, = becaufe too many 
therfe dre whofe pradile it i-s to bereave Us of the comfort 
of-it. 

• i'lf; ■)•»;;■ .^r :{; V t;,«'j : _ -''^o;f! 1. — 

The DectYtne of the 'Sabbath 

xonjid'ered. 

Firii^ icomVt^.theD^arineofthe Sabbath tranflared by 
the Prcfjcer -J nothing doubt but the Author thereof will 
take in good part my pnncs in the difcuflfion of it, confiJcring 
tbejprefeht occafion urging-jnce hereunto •, put of the variety 
(}f his leading 3 hee obferyes ijiany. wil4 derivations of the ' 
name Sabbath, and out of his'jad'gment do^tl\ pronounce that 
i/;^ Jewes A)' their Bacchanalian rites gave the l^orldjuft occafion 
t9fu^'[h^ that they did confecr ate thi^ Sahb'atlTunto Revells ra- 
ther then Gods fer vice. As io:thc rlgcrotis Reefing ofthsdaj in 

fuch 



i88 The Moralitie ^fthe fourth Commaniement^ 

SeSf t ^"^ ^°^^» *^ ^^^^^^^ ^^ kindle fire in the JV'mterHme wherewith to 

warme themfetves : or to drtffe meat for the fufientation of them- 

Jehes ; I am fo farre from juftifying it, that I willingly pro- 

-fefTc I am utterly gnorant, where any (uch Chriftians live, 

that prefle any iuch rigorous obfervation of it. The Jcwes' 

were bound to bbferve the reft on that day for a myllciious 

fignification fake , and thereupon depended their rigorous 

obferving of a reft j. as many thinke, and not Zjr^ alone. 

JVe mufh ky}ow ( (aith hee ) - that refifrom mannMl works is. noa ' 

<^now ) rfo'yi^oroufly obfervidas in the old Law , hccaufe mcate 

way he drejfed ^ and other things done on the Lords Vay , which 

were net Uwftill on the Sabbath : becmfe th^t reft was in part 

fgurat ive^ as was the whole J} ate under i he Law, I Gor . I o. jiU 

things befell them in figure ; Now in that which u figurative^ if 

joutake aw ay never fo little 5 (^thati^^tf that which is figurative 

be& not exafllj obferved *) the wholt and intire fignification 1 

fatleth^ like as if you takeaway hut one letter from th" name 

ofLafis^ the whole and intire fignification is deflroyed* Todeale 

plainely^my opinion is,that all fports ^ and paftimes on the 

Lords Day , arc a breaking of the reft belonging to it , and 

a profanation of that day which ought ro be fanftified ; And 

I truft,herein I differ not one )0t from the whole Parliamgnt, 

I**. Caroli 5 wherein was expreffely prohibited, that any man 

ftiould goe out of his owne Parifti.toany fports , and paftiines 

on the Sabbath day 5 and this is done to prevent theprofana- 

tion,of It, as appeares clearely by the reafons of that Ad- 

which Parliament was held certaine yeares after this Lefture, , 

concerningtheDo6:rineofthe Sabbath was read in the'L^^j- 

verfity. And I nuthing doubt but the cenfurc of a Zelote 

will paflc upon mec for this, though wee (hew no more 2eale 

in faying, that 'The Lords Day isbjfomeHcentiouflyprofanedy 

then others doe in profefling that the Lord Day is by us fii- 

pcrftitioufly obferved ^ nay who are the greateft zelotes in 

their caufe , let the Chriftian World judge by the cffe^ts^ 

This is all I have to note concerning the firft SetHon, I come 

unto the fecond. 

Secondly, and here in the firft place concerning the inffltw- 

tion of it ; let - mec take leave to profeffe , that the queftion it 

. felfe 



tsfiiil in force to bind Chrifiians, j g ^ 

(elfe is not indifFerenly ftatccl,whcn it is dated thuSy^hether he^ ^^Q g 
fore the publijhing ^/Mofes Law, the S ah hath rvxt to he ohferved * * 

hy the law ef Nature. For I am verily periwadedj that the 
Doftor himfclfe will not affirmc, that after the pMiflnytg of 
Moftfi law, it was to he ohferved by the law of nature^ Un- 
dcrftanding by the law of nature (as I prefume he doth) fuch a 
law as is knowne^y the very light of nature. <iArifiotle hath 
taught us in gencrall, that morall duties are rather wrought 
upon a fober confcience by perfwafion, than doe carry with 
them any convincing evidence of demonftration. Yet it is con- 
fefTedjthatby the light of nature, fome time ought tobefet 
apart, even for the publike ferviceand worfliip of God, and 
not onely fo, but alfp it is nothing leflfe cleare, that a fiifficicnt 
proportion of time muft be alloted to the profefled fcrvice of 
our Creator. But wherein this iufficient proportion of time 
doth confiftjwe are to feek,being left unto our lelves^and in my 
judgement, confidering what we are, it is very fit we fliould be 
to (ceke in this 5 that (b our eyes miy wait upon the direftion 
of our Maker. For, is it fit that fervants fhould cut out a 
proportion of fervice to their Mafter at their ownepleafiire, 
and not rather be guided herein by their Maftcrs pleafure^efpe- 
cially by fuch a Mafter, to whom wee owe not onely all that 
wee doe enjoy, but our felves alfo ; who holdeth our foules 
in life, and in whofe hands is the breath of all man-hinde. 
The queftion thus untowardly propofcd, it is fubjoyncd that. 
They commonly which are more apt to fay any thing, than able af* 
terwardtoproveit, maintaine a^rmatively thatitwas, Do(flor 
Rivet having propofed thiSjaddeth^that if it he ff?cken of the law 
ofnatHre, properly fo called, fcarce any one will he found to main" 
taine any fuch thing. And indeed, the queftion in hand, is of 
the inftitution of the Sabbath : Now,no wife man ufcth to in- 
quire of the inftitution of that which is written in our heart s, 
and knowne unto us by the very common light of nature. It 
\%XxVit^fome fetch the origin all thereof from the he ((inning of the 
world, when God fir ft hlejfed the feventh day and fanBified it : ^ 
And what other fenfc this can have, than that God comman- 
ded it to be fet apart for holy ufes, wee cannot devife ; For fee- 
ing Gods bkffingand fanftifyingof it doth.undoubtedly de- 
note 



i 90 T/^^^ Mvralitie of the fourth c omynandemem ^ 

SeSl Z ^^^^^ ^^^^^ ^^ of Godj this muft be either an immanent ad, or ' 

- LJL an ad tranlient; Not an aft immanent/or all luch are eternally 

but this was tcmporall, following upon Gods reft on the 
feventh: For therefore ('i^isfaid) godhlejfcdthefeventhdaj, 
and fantlifiedit; and being an aft tranfient and tcmporall, it 
muftdeclare his will to have it fanftified, that is (by thegene- 
rall notion of the word) let apart, that is, from profane and 
fecularjto holy ulesj And how could this will of Godbe ma- 
nifcfted but by commandcment, feeing it is a will of God 
not fo much concerning what (hall be done, as concerning 
what (hall be mans duty to doe^ And this hath both fT^- 
lam, and after him Rivetm juftificd, and this latter againft 
GomarMi once and againCjand that by divers arguments. And 
thus, as we have exprefle Scripture for it, £0 we have as evident 
reafon to juftifie it: Eor, no other ground can be devifed for 
the dividing of the whole courfc of time into weeks, each con- 
fiftingoffevendayes, than as itftands in congruity to Gods 
making the world in fix dayes, and rcfting on the feventh. 
Which divifion of time was undoubtedly obSrved by the Ifra- 
elites, and received by them from their forefathers, yea, and 
from the Patriarches of old, who lived before the flood, and 
that continued without alteration even from the Creation of 
the world ; For otherwife they could not have difcerned 
what days had been anlwerable to the firft Ci:^ of the Creation, 
and what day to the feventh,w herein God rcfted.having finifti- 
cd the creation. But this was weHknown unto them,as appears 
by their gathering Manna^ and promulgation of the 4*=^ Com- 
niandement,together with the reft on Mount Sinai 5 Nay, this 
divifion of time into weeks, was generally obferved among the 
heathens, as hath been (hewed by great variety of reading,and 
that this hath beenc the moft ancient divifion of time, thofe 
other divifions into moneths and into yeercs, comming in 
place long after, according as the motion of the Moone and of 
the Sunne were found out by Aftrologers, not till then, like as 
the denominadon of the (even dayes of the weekc by the (e- 
vciall names of the planets, was not brought in, untillchefe- 
verall motions of all the Planets, come to be difcovered^ As 
or the fecond reafon propofed thus on our part 5 Ifalltherefi 

of 



isJli/1 in ferce to bind Chrifiiansl i g j 

»f the Commandtme/its flow from the fr'tmiples of nature, how is SeEl y 

this excluded ? It is not ht that any man (hould take upon him .. ! 

the fhdping of his adverfaries argiiirents j That this Comman- 
dement Ihould be taken for a part of the morall Law J wonder 
thatany manfhouldbefounreafonableastodeny ; but that 
this Comniarfdement fhould flow irom the Principles of na- 
ture; and that delivered without diltiniflion, I know no 
man that affirmes. Bit let us diiiinguifli,and I make no doubt, 
but there will be found no difference of moment betwecnc 
Do<ftor Pride.wx and us : For, 1 find no man to deny, but 
that (bme time in generall is to be fee apart^ as well for Gods 
publiqne worfhipand fervice, as for private, and tliat this is 
acknowledged by the very light of nature 5 Only as touching 
the proportion of time that is to be fet apart for Gods fervice, 
heiem we ar^ to feeke ; yet herein alfo the light of nature doth 
advantage us, and th«t fufficiently in tvvo particulars: For 
the truth whereof, I d ire appeale to the judgement of Doftor 
Frideaftxh\\r\(t\^'^. I* The firlt is this, that not onely fome 
time^buta fufficient proportion of time is to beconfecrated to 
thccxcrci(esof piety, both publique and private, Gomarus 
and Rivetus are driven to acknowledge this, in anfwer to 
WaUm about the propor^tion of oiie day in feven. And 
whereas wc may be to feeke of agreement about what is fuffici- 
ent : 2. Therefore in the next place, the very light of nature 
doth fuggcft unto us; that it is- far. e more fit that the Mafter 
fhould prcfcribe unto the fcrvant, what proportion of fervice 
he experts from his hands,than that the fervant at his pleafure 
fhould cutout what proportion of fervice he thinks good unto 
hisMifterj how much more fit that the Creator (hould prc- 
fcribe unto his creature, thCn that tne creature fhould prefcribc 
unto his Greater; confidering, i. how the dominion of G d 
over his creature is inco»nparabIy greater than that which 
any other Mafter hath over his fervant. 2. That man may be- 
come imrcafonable in his demands and commands, God can- 
not. 5. God can give ftrength to his creature topcrforme 
what he commands^ man cannot. 4, Themorecleareandex- 
prefretheCommandcment is, the more comfortable to the 
creature, being hereby afTured, the fervice he-e per formes is in 

tbe: 



19^ 7heMoraIitieofthefeuYthCommandement^ 

SeSi % ^^^ ^^y of obedience, not nnto his owne will, but to the will 
* * of his Maftcr. 3. May I not adde a third > namelyj that 
by the very equity of a naturall confcicnce, it is more fit 
to apportion unto Gods fervice one day in a weeke, rather 
than one day in amonethj efpeciallyconfidering that ori- 
ginally time hath bcene divided into weekes, tnd not into 
nioneth?, untill along time after. In all which, lam con- 
tent to appeale to the judgement of Doftor Prideaux him- 
felle. Yet we have not done in this argument 5 For in the 
fourth Commandement, there is enjoyned, not onely the (et- 
ting apart of feme time in generall for Gods fervice; and 
the proportion of one day in feven in (peciall, butalfbthe 
particulating of a certaine day under this proportion ; and 
who feeth not, that (b many different things (though one 
in fubordination to another) being duly conlidcred, it is no 
way fit to confound them, and to fpeake hand over head of the 
fourth Gommandement without diftin<!^ions^ NoWjas touch- 
ing the particularity of the day^ herein I confcfTe, wee are 
more tofeeke by the light of nature, than for the fpeciall pro- 
portion of time due unto God ; Yet confider, whether herein 
alfo we arc not aififled in good meafure by the light of nature, 
and that in certaine particulars. i;"As firft the decent propor- 
tion of time being obfervcd, it is nothing materiall in it felfe, 
as touching the advancement of the ftibftanceof Godsfer- 
vice J what day of the weeke it be performed under the duly 
fpecified proportion. For wee find by experience, that all 
Mafters (land for a proportion of fervice, which they expeifl 
from the hands of their fervants ; the quantity of fervice be- 
ing a very confiderable matter inthe judgement of all; but 
•whether a man worke the firft houre of the day, and reft the 
(ccond, or five hourcs in the morning, and reft the iixth; or 
in what other difference foever, fo the quantity and proporti- 
on of fervice for that day be performed, all Mafters reft fatif^ 
fied. So for the fervice of the weeke, if it be fu fficient to per- 
forme thus much fervice, as namely,a dayes fervice in a vvttVc^ 
it matters not what day it be done, fo the work be performed ; 
I fay, it matters not, as touching the fubftanceoftheworkeit 
felfe to be performed. 2.. But though it matters not in this 

refpef)". 



Is jtill in force to bind Chrifliuns. j 9 j 

refpefVj on what day tli€ (ervice is performed 5 yet it may SeB 2 

matter mucii in another rcfped : For whereas we arc all Gods * 

creatures^ and conftquently his (crvants ; and the (ervice wee 
Ipcake ot concernes us all in gencrall, and that equally, and 
all wee arc reafbnable crcatiire^^ i. Firft it feemes fit in rea- 
fon, that thfere (hoiild be an uniformity : For, like as we con- 
verge together by commerce and trade in the workes of ouc 
calling on other dayes of the weeke ; (b it (eemcs moft fit tve 
fhould walke together with Godi in the performance of his 
ferviccj otherwife there would be a manifcft breach of (bck* 
ty. For (uppofctherebcinfuchatowneasours, fcvcntimeg 
foure hundred perfons (for wee have al moft 2 000. Communi- 
cants ; one of the three parifhes in Reading hath as manyj if 
one 400. (hould kcepe the firft day of the wccke for their Sab- 
bath, another 400. the fecond day of the weeke, and io to 
divide the dayes of the weeke betweene them, here were a 
manifeft breach of fociety both in thinges humane, and in 
things Diyine ; for every day ifr the Weeke 406. would be ex« 
eluded, from converfing with their brethren, in btifinelles 
temporall-, and all the reft from them whofeday it is t© reft 
unto God, in cxercifes (pirituall, which all I prefume by the 
very light of nature, would judge intolerable. And this or- 
der would have place not onely in particular townes among 
themfclvcsj but with other alio 5 confidering that fix dayes 
in the weeke wee have con verfc by commerce and trade, not 
i^^th' our neighbours onely, but with other townes alfo, farre 
and neere. Agair;e, another inconvenience would arife, and 
that a miicrable one, more dangerous than the former ; For 
hereupon a window will be opened unto diflention, each 
ftanding for hisowne way, a s the manner of man is j and what 
could bcexpecxed but wretched confufion fliould follow here- 
upon > Laftly confider, fhould not the (ervice of man prove 
more comfortable unto him, if God, as hce hath appointed 
him the proportion of time, fo he would be pleafednotto 
leave him to (eeke of the particularity of the day under the 
forementioned proportion. 2. Therefore, as it is fit there 
fliould bean uniformity ,for the rea(bns givenjib for the maini 
tenance of uniformity, no meancs fufficient, but Gods ovttit 

Q^ prcfcri- 



194 7hemoralitieof the fourth Cdmm 

S£l 2 prefcribing of it, hereupon all juft occafion of difTention will 
* ^ be cut pflE, confuiion will be prevented,and the fcrvice ofGod^ 
as every way, eveti in the very circumibnce of timCj according 
tohiswiiljdiallbetheuiorecheercfully and comfortably per- 
. formed. 3-. ThircilyjCcufidcrwhatD./.^^ writes in hisThefes" 
Sde Sahif^io^Thct^^, Gods IVill is mdcrftood often hy his Precept, 
hut when rpe have not that, the praflice doth guide the Church : 
45. This ts a Cathplique rvde, obferveahle in the inflltution of all 
facred feaftji i>oth divm^^and hpmme :■■ ^^4 The^workebf the 
.d'iy is fke.^f^ef^i^d afM/owfng the daj,whetkerit[ he wMklj^^^^^th- 
^-hy^K-JtW<d/ii as particulars evidence in Scripture apd Hifiory : 
,47. -No mdn cantrar/Jl(tte the work£s, therefore noman can tran- 
(late theMj, :, This is an undoulned rule in Theologie. Now, fop - 
pofe God had not commanded ttiC; obfevation oiraqy ©ne 
^ dayi in f,li€ wecke, biit leu it unto n^an .to cjioofe; if wichall 
heeiliQuld obftrs^eoue day'pre,ferre4'befpr€ anoiher in fomc 
. 5 not^^ble workc j : what reafori is there,; why man (hould choofc 
. ^py psthii day .f Ather than ;tliAt ? ' i . This difcourft proceeds 
upon fuf pofition pf one day in feyen, tf^jbe iiet apart for Gods 
^fcviiQe 'i} a«id accordingly we.o^being uj^on'the ele^ion of the 
.(Jay*; -NovVj,coji{ideritJ[iecaQj<r>fy^?^,;!?^5 G^d; having revealed 
iipto hinvhpw many dayes hehadrfpeoc jn th^ creating of all 
things, and in whatorder hee created them, the laft day of 
the (jx being the day wherein he created the bcafts of the field, 
. then ina n^ a nd after placi ng him \x\ P^ar^di ie, and after expe- 
rience of his wJftdome appearing intjie naming of thebeafts 
V brought before hinij not findirig an. help meet for him^ cafling 
hipi^n a flecpe, and taking a rib out of his nde, thereof made 
-a woraajito be a help meet for him. The next day, which 
was the ieventhj God reding fipii) his worke, what day fhould 
mai?hav5e;pref(?r,redf©r,God§femce before t.y confidering 
the proportiqn bpj:Weene God?^ f^ft from-b is works, and mans 
^ reft from hiSi ?an4. that as;this day was thcfirft of Gods reft, 
, fo it Was the firfl of gians worke 5 And the very Heathens have 
counted it rearpn3ble5/z/«?i^tf;/?rw/jp?^w, to begin with God, 
eCpecially there being bo Jbetter. meanes to take liycry and 
fetfin;9f ;the world made by: God for the fcrvice of man, 
tfaaft^fci/.the i^ryi<pe o^cjod,, man being made to this end, and 

accordingly 



Is fliU in force t&bind Chrisitkns. 19 ^ 

accordingly after God§ image, in4^ied with an underftanding ^^ <jf 2. 
heart to know him, and with rationall affections to fearcand * 

(ervchim. And that with the firft, ^^ Caietdnohitv^tth, and 
that oiic of the j adgemenc of rcafpn, Par ^B ut poft krepta l>e- 
nsficiii:agnofcam:4s henefA^orem quango j_^, ano fiatim: It is fit 
after benefits received, wcc(houId acknowledge our Creator 
fometinies yea,forthwith : As wee reade the Angels did 5 as 
the Booke of lob infornies us^ Where wafi thou rohcn l laid th: 
f^ndatiotjs. of the -earth f declare., if th<m hafi under flandlrjg^ 
who hath laid the me a fur ss thereof, if-*thou 'l^oivefl ? or rvho 
\Jhath flretohed the line upon it. Whereupon are ths -found.itions 
thereof fafiened f or "vfiho laid the corner florj^^ thereof. When the 
Yi^crmigfiArrej^fangtogethfry dni all the fonn^'s- of God Jhouted . 
for ]of. The -fiiniime of-all istHii : i. It- ii5 generally con- 
{t^t.diy andthatby the very Hght of nature, tharfometimej 
and that'in a fufficient proportion, i^ to be fet apart for Gods 
fervice. 2. God being our great Lord and Mafter, it is moft 
fit, by the very fuggcftion ofnature^thatGod himfclfefhould 
fct forth nnto us his iervants, both the proportion of time, 
according to which, and the particularity of the day where- 
in he will be fervcd by us. 3, We judge that pi'oportion which 
God hath dehgned, and the day alfo wh'ich he hath marked 
out to us in his Wordj to be moft agreeable unto reafbn in. the 
cpnfideradon of his works. And in all this I am very willing ^^ 

to remit my felfe to che judgement of Doctor Prideaux, The ' 
next reafon here mentioned foliovveth;C^?f'Trf conceive that 
this oneh aremoniall Uiv crept in, we k^ow not how^am'^nqFi the 
worall? Or that the Prophdl MofeS would have u fed fmh care 
in erderincr the Decalogue, onely to bring the (fhurch into greater 
trpublei ? I aufwer^that fome-time fhould be fet apart for Gods*, 
fei^ice, was never accounted cercmoniall; As touching the 
proportion of one day in (evendayestobeconfccratcdunto 
Godj I never found any Divine ancient or moderne buhe his 
w/t% about devidng any cercmoniality thereir^ neither did I 
obfe^vc^ny ancient produced to acknowledge any ceremoni- 
ality thcincin ; but as it is; fie wee fhould wait upon God for 
deligaing die proportion of time, (in whfch refpeft divers * 
count [that pofitive^ lo God having dcfigned unto us the 

Q^ 2 propor- 



156 TheMorAlitieoftyefamtbCommAndement^ 

r ci 2 proportion of tlracj we ace bold to fay with eyf^^W;^, thatT^- 
oeuP.t2 fiQ„ifif^ximecpmfemanefimep, It is mofi a^ireeabL to reafon af" 
terfix workaday es to confecfateofe wMo God, As touching the 
particularity of the day. under the proportion ofoneJn feveOj 
there is to be conlidcred, both relt and ran6lification ; As for 
fanftifiCittion, I never read nor heard any man that conftituted 
any cerenioniality in the fanftification of the day, but onely 
in the reft of the day ; yet all thefe are (huffled togctherj and 
ufually men talkc of the cerenioniality of the fourth Coni- 
mandement hand over-head without all diftinStion: Now^it is 
true, the ancient Fathers generally conceived a ceremoniality 
in the reft of the feventh day ; but what was fignified by this 
ceremony, I no where find cxpteflely^neithcr in Mafter Broady 
nor in this difcoui Te. Other Divines of thefe dayes^had rather 
call it podtive 5 but how \ Surely in reference onely to the par- 
ticular day, not to the reft of it, there being amorall reft nc- 
ceflarily required to the fan£lification of itj namely, fo farre 
forth in rcfting from our works^ as they are avpcamenta a fkcris 
flHdiis& meditatlomi>f^» sLvqcAtioQS from facrcd ftudiesand 
meditationSj as Calvin expreljeth it, and I know none that dif- 
fer from him herein. Aqmms i^qf the fame judgement; but 
withall he confelfetH, that the Jewes observed the reft of this 
ddijfor amyflerioHs /i^yificatlonfak£,wh\chis as much as to fay^ 
ceremonially 5 in which refpeft it ought to be abrogatcdjwhen 
*** the body came that was (ignified thereby. So that this no- 

thing hinders the morality of one day in (eveUj no nor the ob- 
iervation of any one particular day that Gods Word (hall 
commend unto us for ourSabbathj-and that unalterable^ (ave 
by that authority whereby it was introduced 5 Neither had 
CMofes any hand, that I know, in ordering the Decalogue, it:; 
being firft pronounced by the mouth of God, and afterwards' 
written in tables Ijy the finger of God. Nor did the dcfigning 
of a day expoic the Church to any trouble, much lefTe the de- 
figning the proportion of time; It being moft requifite, the 
Law-maker(hoiuddefigneeachpf thciie for the preventing of 
trouble ; and each being thus defignedj wc find the defigna- 
tion of them to be mgft agreeable unto rcafbn. - If Tgrni lias 
thoptght it hardly credibU that Smfij Jhould affart himfelfe from - 

the 



Is'^flillinforce to btndChrijiiMns. 195 

thefonnes of Qiin to call t4fon the Name of the Lord^ yvithout ^^[f 2 

fome certaine and ttpfointed time for that ferforntiince. I doe 

noLthinkethat Dedor Prideaux conceaves it credible, that 
anyvv'ifeman would thinke it fit that the (ervant , and not 
rather the Milterfhould apportion out that fervice which is 
due unto his Lord and matter ; or tha:t it is more fit the (el- 
vant fhouIJ have the defignation of the particular time rather 
then the matter , the former reai'ons duly confidered- Or is 
there any reafon why C^/wXhould have fo little authority, 
whenheedifcourfeth in reaibn for the originall inftitution' 
ofthe Sabbath,as from tiie Creation 5 and fo great authority 
when hee (peakes upon his bare word againit the morality 
of One day in feven ( as fome thinke ) Seftenarium nnmerufn 
fion ita morcr, ut ejm fervituti cjuiccjuam aflr'mgercm. It 
is an fa(y matter to fay they conclude nothing ; though 
I may juftly wonder aqy rcaibnable man fhould (ay Co of the 
argument drawne from tboie words gen. 2.3. Therefore god 
hl> ffed the feventh day ^ aad fatiEiifyed it 5 the author alleadg- 
ing no other exception againft it, but the interpretation of 
Tofiattu, namelyjthat itisdelivcredby way of anticipation. 
For this is as good as to confcflejthat to hlejfe and fanWifj the 
feventh day y is all one as if hee had faid that God comman- 
ded it to be fandified. Onely they will not have it undcrftood 
of that time, when the Lord rcfted from the works of Crea- ^" 

tion. So that the meaning of ^^'/V/muft be this, In the fc 
venth :Uj God ended the works which he had made , and the fe^ 
venth day God refied from all the vporkes which he had made ^ 
and hecaufe God refied on that feventh day from all the works 
that he had made, therefor e he commanded , not then that, that 
day from thence forward ; but 2400. yeares after, that men 
fhould confecratc that day to divine fervice. Now in di(i 
puting againit the unreafbnablencfle of this interpretation 
given by Toflatm , I am very willing to make Doftor 
Pridraux my Jiidge, and(.^s it were)under his moderation to 
proceed in this. And hea I purpofe not to revive the difputa- 
tions oCvVaUm^ smd Rtvetm zgi'in^Tofiatui his anticipa- 
tion ; but onely to content my fclfc with the ground layd 
byDoGtoxLak^ Bifhop yji^ath and fVclh^ in his Thcfis 

CL3 of 



1 96 ^^^ moralitieofihe fourth Commandement^ 

SeSl Z. ©f the Sabbath, Thef, 46* The worke ofthedaytsthegremd 
* — nfln^Hnro'tyia the (Lij . tvhether It he tveek[] ^ monthly or yearely^ 
as varticpdars evince in S cript tire and Hiflory. I make bold to 
lay this for my ground-in this place ^ beeaufe it is apparant 
that God madeliis worke on the feventh day , the ground of 
hallowingthat day, namely, beeaufe it was the day of Gods 
reftjtherfore to make it the day of mensreft,for the fandifying 
of It unto the Lord. Now I pray confider is it reafbnable, 
that beeaufe (uch or fuch a worke hath beenc done in fuch a 
day , provoking us to kcepe it a fcftivall day unto the Lordj 
therefore it becomes us accordingly to fanftify it , but when ? 
not that day nor the fame day fenight, nor throughout the 
52. weekcs ot thatyeare , nor any of the $2 wcekes the next 
yeare; no nor for the fpace of a 1000 yearesjor two thoufand: 
but after the expiration of 2500 yeares and more, then and 
nottiilthentofanftifythatday, becauic on that day of the 
weeke the Lord refted from the wprVe of Cieation, 2500 
yeares before ? why might not the wiidome of our Parlia- 
ment have imitated God , and in memory of our deliverance 
from the Gunpowder treafon , on ti«c 5 oi November , or- 
dcined that day, fliould bee kept feftivall, fo far forth 
as in the publique congregation to make a folemnejvtnd thank- 
full commemoration of that wonderful! deliverance, to be- 
gin forfooth a thoufand or two thoufand yeares after. So the 
Jewes obferved yearely the feaft of T;/r/w! 5 in remembrance 
ofGods mercifull deliverance of them , from the confpiracy 
of H^w^>^,but when did they ordaine this feaft to begin 1 not 
till a thoufand yeares after, had they done fo , who would 
not have faid , that their wifdome herein had exceeded 
all humane difcretion ? Or to avoid the like unrealbnable- 
iieflie on their fide, well they fay that the cafe is not alike 5 
for as much as the frcfti remembrance of the Creation, and 
ofGodsreftingon the ieventh day was fufficient unto them, 
-both for the maintaining of the divifion of time into weekes 
or feven daycs;and of fanftifyingeach feventh unto the Lord 5 
but when the memory hereof began to be obliterated ^ to 
wit, about fome 9 00 yeares after the flood, then it was fit 
the Lord fliould revive the oblervation of this day ^ by a par- 
ticular 



Is fill I in force h bind ChriSiians. i^^ 

tkular Commandem^nt^But herby they fliall make the fourth ^^^ 2 
Commandement not only niorall, but alfo more naturall then * 

they are aware. Though I willingly confefTe they might well 
conccave that after fome 15 or 1 6ooyeares, men might grow 
weary oFobfef ving the (eventh day^^the day of Gods red from 
the worke of Creatioiijbecaufe by experience we finde that af- 
ter (bmc 1 5 or i6ooyeare?,Chriliians feem to grow weary of 
keeping holy the Lords day/hed.\y whereon the Loid Chriit 
rofc from the grave,8c fo refted from his workc of redemption. 
But as not long after i6co yeares the flood came to fet an end 
to the World by water ; fo it may be after 1600 yeares of the 
Gofpclljthere are but as few yeares to the comming of Chrift, 
to {et an end unto this World by fire:certainely/as often as 
fbmefeftivalldayjis grounded upon fbme lingular worke of 
God donCjOn that da)'(whichDo(flor Lak£ propofeth as a gc- 
nerall and undoubted rule , alwayes to hold concerning fefti- 
valIs)no time more fit for the obfervation of fuch a day, then 
when the memory of the workc is frefhjthen is a man like to be 
moredevout^morechearefull in Gods rcrvice,morc thankefuli 
unto him for his great goodneffe, like as the Angells immc- 
diatly upon their Creation pr^ifcd God lok 38. 7. fvhe?j the 
Starres of the morning praijed me ^ an^ alt the children of God 
rcjpjced, which in C^r«r///^ his language was to obferve the 
Sabbath, Now give mec leave to enlarge this by proportion. 
As there are Sabbaths of re joycing, fo there arc Sabbachsof 
mourning. And the expiatio day commanded unto thejcwes, 
wasanannuallfeaft, to inure them to this holy exercife, not 
onely once aycarc, but oftner, asGodfhould minilieroc- 
cafion.-Nowthfsdayis called by the Lord alfo a Sabbath, 
Lev}tti6.^i, And Do^or <iy^»dreTycs in his paterne of Catc- 
chericall dodrine, handles the duties of fuch a day , in his 
dodiine of the Sabbath. And it is well knowne that daycs 
of wrath have their courfc, and (hall have their courfe, as 
, long as this World la ftcth as well as dayes of mercy : And 
.xveehavecauI^tobieflTeGodthat hee hath inclined his Ma- 
-jsfties heart to take notice of fuch dayes of wrath; and ac- 
cordingly by Proclamation^ to Command a generall humi- 
liation throughout the Land , divers and fund ry times. So 
t^ Q_4 wee 



I g% ^^^ ^jralitie of the fourth Commmiement^ 

r ft : wsereide that the Jswes obfcrvei a fafton the firft moneth. 
^ ^^ ( bcfidesthcfaftot the feventh which God commanded) aS 
""^ ' weereade^^/£-^.7.3 5- and it was obferved on the tenth day 

of that moneth •, that being the day whereon Nei^uchadfie<,z.!ir 
burnt the houfc of the Lord, as wee reade, /^r.52. 12, 13. 
Now thus far had they obferved the 70 ycares of their capti- 
vity 2" ^r/7. 7. 5. they did not put offthe observation of it till 
athoufandyearesafcer 5 it being moftfitj then efpecialiyto 
mournc , when God calleth us thereunto , and not to put it 
offwhcn hec calleih us thereunto 5 the Lord fore complay- 
ningoffuchconrfes, and pronouncing an heavy judgement 
upoa offenders in this kinde, iipj 22.12,13,14. Now like as 
it becomes us to mournc , when firft God calleth us there- 
unto , Co it becommech us to rejoyce in keeping a feftivall 
unto him , when hee calleth us thereunto ; left otherwvire it 
prove out of feafon , when it is begun a long time after ^ and 
utterly negleded upon the frcfti memory thereof. Wee reade 
that when the Ilienfes^ inhabitants of Ilium railed anciently 
by the name of troy , fent an Ernbaffige to Tiberius , to con- 
dole the death of his Father AngHp^ui ; hee coniidering the 
unfeafonablenefle thereof, it being a long time after his death; 
requited them accordingly faying ^ that hee was fbrry for 
their heavineflfealfo, having loft lb renowned a Knight as 
HeBor was^to witgabave a thousand years before^^in the warres 
of Troy, 

Surely when in the fourth C3mmandement, and in the 
teafon given it is (ayd 5 Torlnfxdajes the Lord made Hea^ 
ven and Earthy th? Sea and all that in them is ^ andreficdthe 
feventh day ; therefore the Lord Mejfed the feventh day , md 
fanBi^ed it , it ftands with far bstter reafbn to conceave the 
meaning hereof 5 in reference to time paft, thus; therefore 
the Lord commanded the fan^tification ofic 2500 yearesbe- 
fore ; then to underftand cJ^Y^j words. Gen. 2, 3. Therefore 
the Lordblcfedthe fei>0 2th day , andfanllified it in reference to 
the time to come thus , therefore the Lord commznd'cd that 
feventh day to be fanBi fed 2^00 y fares after. And ob(crve I 
pray the forme of words in the fourth Commandementj 
when ic is ^yd. Therefore tht Lord b/ejfed the Sabbath day^ 

and 



isftill in force to l;ind Chrifiians. i 09 

afid pin^lfiedit , not of the time pre (eiit that he: now doth SeSl 2 

bleffeit, andfaiiftify k , but ofthe time pafi:^ therefore hee - * * - 

did bleffe it^ and fanilifie it ; and when I pray but immediate^ 

ly from the Creation , that very day whereon hee firil refted, 

and conftquently that very day, he commanded thefeventh 

day tobe(anditicd;forto finu^irle the day is to command 

the fanftliicatlon of it , as is confcffcd ^ otherwise there were 

no place to plead anticipation. And that the phrafe of fpeech 

mult fignifie Gods Command for the finftification of it, I 

have already proved. 

As for the Fathers affirming that the ancient Patriarches did 
not obferve the Sabbath, albeit thwir authority is of no force 
to countervailc fo manifeil evidence both of Scripture it Jelfe ; 
and of the reafon drawne from the divifion of time into 
weekes, even from the creation, and (6 continued unto the 
Jewes in the very dayes of C-^^^7^/. Yet I may be bold to fay, 
we have better authority trom the anciencs for juftifying of our 
caufe thm our adverfarics have for theirs. JVaUm hath reprc- 

dor, maintaining that the juftification of the Sabbath hath 
bccne from the Creation : Tothefe Rlvetm addes Tertnllltvi 
as ofthe fame mind, howfoever alleged on the adverfarics 
pare. And he alfo acknowledgeth the Jewes to be ofthe fame 
opinion : Bed,i is alleged indeed by Tererlm as on the part of 
Toftatta, butnofuch thing appeares in his Hewtmerort, but 
ratherexpreflely the contrary (his words being the(c ofthe 
Sabbathj femper ceUbrari foUbat^^^ I have (hewed in my anfwer 
to the preface, i'c'c^. i. Where alfo are repreicntcd thetefti- 
monies of Athanafta^ and Epiphanies, as maintaining the infti- 
tution ofthe Sabbath to have beene from the Creation ; which 
atfo hath beene (hewed to have becne the opinion of Philo and 
lofephm, dind divers of the Jewifh E^^abbinSjand ofthe author of 
the Chaldee Paraphra(e upon the Pfalms,and of divers others. In Fftlm. 29. 
Ag'iinejconcerrung the paffages alleged out of fome Fathers to 
the contrary; notonely Ho/^/«i<j?,Tanfwereth, thaCthofc pro- 
ceed ofthe rigorous observation of the Sabbath ^ but laiobM 
.J^i/mw^ a Papilfjin particular thus interpreteth Tertfi/lian'ymd 
TcrttilHan mJt^ be In. ome fiich (cnte undn'ttoodjis namely, ci^ 

cher 



2oO The Moratitie ef'the fourth Commandement^ 

Se£l. 2 ^^^^ of obfcrvadon of other Sabbaths in u fe among the J^wes, 

— '. * or of the rigorous obfcrvation of theJevv'fhSabbathjOr ofthc 

Jewifh manner in obferving it by particular lacrifices appohi- 
ted for that day ; for as much as he clearely profeffethj that the 
Sabbath day was a primordio fanBus, as Kh\'tm Qieweth, and 
that the other Fathers (which are but foure) truly alleged, are 
to be interpreted by fome fuch manner^ I have endeavoured to 
SeB, I. evince by divers reafons in my aniwer to the Preface. And 
though fome are willing to admit that of Tomiellm, that in 
the accomplifhment of the Creation, the Angels didobferve 
tlie Sabbath, provided he recompence them in this particular 
now in queftion, and adde that the obfervancecfn hereupon 
t he earth was not till ma?jy ages after. Yet this naked authori- 
ty being little worth, hisreafon is fo weake in the former, that 
we have caufe to fufpeft it will not prove any thing ftronger in 
the latter ; though I (hould have beene content to afford it due 
confideration had it been propofed : As for the Angels finging 
and (houting for joy. this was performed, as Torritallm ac- 
knowledgeth, the day wherein the foundation of the earth was 
laid, which undoubtedly could not be after the firft day of 
the creation. For if the foundation of the earth was not laid 
theUj when the Lord faid, that it was without forme andvoyd, 
and the waters covered it, I cannot devi(e when It fliould be ; 
It is granted that it may be probably conjectured, that the 
fan6lification of the Sabbath was before the Law, as concur- 
ring herein with Calvin, but that Calvin (aith that no more, 
is not proved, neither is that paffigc exhibited wherein Cal- 
vin fliould deliver his mind fo coldly thereof; but Calvin in 
his harmony upon the foure bookes of Mofes, and on the 
fourth Pv€C€ipi^\st\^reffc^th2t1>ifmfeptimfifJifuwpJitDeus 
acconfecravit eompleta mundi creatione, that God aflumed and 
confecrated the feventh day unto himfelfe upon the finifhing 
of the worlds creation. And ic is enough for us, that then it 
wasinftituted ; and hereupon let every fober reader judge, 
ivhethcr it be not more then probable, that the holy Pa tri- 
arches at lead obferved it. Neither doe Vv/e afteft that any man 
(hould reft (atisfied with our con;e8:ures; but letour realbns 
be cor>{idcred5 -and the plaine Text of Scripture profeffing that 

hecaufe 



is fit I I in force to hind Chrijlians. lo i 

hecaufe Cjud rcjlcd the fevoith djy, therefore hee hlejfcd the Se^^2, 

feventh day and flintlified it 3 and le: them yceld thereunto 

no more in this particular, then whereof it doth convince 
a man in confcietice. Yet who thole late Writers be who 
are io uniatisfied in this point, I know not well, I verily 
thinke they arc very few Protel'tants. G'^w^r/.'j (as I remem- 
ber) ailegeth but two, Fatald^ ^nd Alu^c^/I.-^^, wnereas fVa- 
hns and RivetHS between them, have alleged no lede than 
thirty maintaining the contrary. As for the Papifts^ we fhall 
take notice of them in the next Sciflion. 

It is confefTed tiiat this proote is ^ood^ God hU fed the fe» 
voith day , and/an^tified it ; therefore he commmded it t9 be 
kept holy hy his people . The fan^ifying of the day in the true 
notion thereof being nothing but Gods commanding man 
to fanftifie it , which yet if any nian deny, I appcale to my 
former argument . delivered in the former SeCiion , for the ju- 
flifying thereof. Onely it is faidthat therence itfollowcth 
not that Then or at that time , to wit, the very day whereon 
God rcfted , he comma'^dedit to he ^ept holy hy his people. Now 
this exception alio I have remoovcd in the former Se^ion^ 
And it is very ftrangc we (hould be to ^ttk^ ofthetlmein 
reference whereunto this is delivered ; mod of all , if fpoken 
onely in reference to 2500 yeares after, and not the leaft 
intimation of fo (Irange an anticipation beyond all example, 
2i%lValtiis and Kivetpu have proved. When Ahalenfis faith 
that Mofes Jp^ke this hy anticipation rather to [hew the equity 
of the Commandcment then the Oriqinall ; If the booke o^Genefis 
were written before the Commandcment was given on mount 
Sitta,t\\h interpretation mud fuppofethat the Lord had alrea- 
dy revealed to Mofes what hee Would doe on Mount Sina • 
and what ground is produced for the building of fo much 
as any conjefture hereof thereupon ? And what wife man 
would CKpc^ that any TKan fjould he fatisfied herewith ? Doth 
itnotconcernethemwhomaintaine this affirmative to make 
it good by Texts of Scripture ? If after the Commande- 
ments were delivered on Mount Sina ^ what necde ofrepre- 
(enting the equity thereof ^IfcHng the eqii ity, and that in this 
-very way, is cxpre fled in the Commandcment it fclfc, and 

that - 



20 1 The Mora/itie if the fourth Commandement^ 

Se£l Z that in fuch manner as to manifeft evidently that God did 
* not now begin to command this, but that hec commanded 

it of oldj even from the Creation, as already I have difputed 
and proved. And though /^^«/^;7/jVi^ere of th!s opinion, yet 
Cntar'inus was not i and though Tererim the Jefuitetookc 
part with Tofiatta , yet Rivetpu hath (hewed that Ccrndim 
at Uftde^Smmaviuel Sa» i^/^^r^jall Jefuites do not 5 but with 
Qaurinui rather, or that Steuchvts , Euguhinm ^ Geneh}\.rd^ 
findlAcikbm Sdlantu concurre with them, again!! the opinion 
of ToftatHS ^ Cjomarui acknowlcdgeth MarimsLlCo to be of 
the fame minde , all Papifts ; and let mec adde unto thefe all 
theRemifts, as appeares in their notes upon <iy^oc» i, 10, 
Efiojh might call uf on the Lord, and Abraham offer facrifice^ 
without relation to afet 9 and apfowtcd time ^ oftner and fel-^ 
domer as they had occafton. It was in the former ^<?^/W fignifi* 
cd to be T^rwW/f^ his reafbn which here is anlwered; now 
Tornietlm was of a contrary opinion to us in this particular, 
yet hcc confefltih that it Teemed hardly credible ; neither doth 
the Doftor deny it , oncly hee faith t\\^tEnoJh might fo doe* 
hee doth not fay hee did ; yet undoubtedly many things are 
done that are hardly credible fliould be done, much more 
might bee done , though indeed they are not ; Yet this is 
none of our arguments j but fuch as it is , let us not extenuate 
it 5 but take it aright as it defcrves to be taken. Tornielltis 
fuppofeth that Enopj did af art kmfclfefr^M thefinnes <?/Cain 5 
Now£/;<?y^wasnot alone in this , for the Text faith. Then 
hegan men to call Hfon the name of the Lord , not Snofh zloxit. 
Now in Reparation , they that feparate from the fame com- 
pany in an holy manner have reafbn to congregate them- 
felvcs ; the fame holincffe is as powerfully effecfluall to the 
one as to the other 5 and they arc called r/7c Sonnes of God^ in 
di{tin(!lion from the Tonnes , and daughtes ofmen^ Gen, 6» 2. 
though then the very Tonnes of God began to degenerate. 
And that thefe meetings of many (hould be without afet, 
and appointed time , I cannot devile any colour of probabi- 
lity. !♦ For that they could not all meetem one congrcgati* 
on. 2. that meeting in diverfe, the children of Gcd (hould 
defirethatatone time their ncetiug might be, the prayers 

of 



isfiillh force tohindChrijiims. 2.0 1 

ofm^ny concurring in the fame fikh, and joyning together X^^/jC 
doebcfiegeGodsEares, and worke an holy violence upon *?* 

him. 3. otherwife, there v/aiild be a breach oF fociety and 
niiituall commerce ,; that beingan holy day in one place or 
countrey which was not in another. 4. being divided farre 
ofFit would be mod difficult to make new appointments. 5^ 
little likelihood of agreement herein if left unto themfelvcs, 
without fbme divine direction and appointment. But to re- 
•turnc, the next portion of the difcourfe is this. And as for 
the not fallm^ of the CM^nnaon the Sab hath dfty ^ this rather 
tvas a preparation to the Qqmmnndement , then any fromiiha^ 
tim of it. But (uppofe it had becne a promulgation of it, 
what could that hinder the difcourfe of lacobs not negled:ing 
Lahans AocVt upon confcience of the Sabbath, which was 
long before the children of //r.^f/// going downe into Egypt; 
whereas Manna fell not untill their departing out o^Fgypt^ 
and comming into the Wildernefle , which was diverfe 
hundreds of yecres after. But yet the ordering of the Manna 
in the falling of it fix daycs, and not the (eventh j doth 
evidently arg'je that this feventh ftanding in juij correfpon- 
dcncytpthcfeventhday from the Creation , ( as appeares 
by the ftory following ) the dividing of time into weekes, 
arid feptenaries from^the Creation , was (xaftly obferved 
from the Creation all along untill that time : And no lefle 
evidently doth it manifeft , thnt the Sabbath day was obfer- 
ved before the Law given on Mount Sinai -^ and consequently 
either by light of nature direding them to the day of the 
weeke whereon God refted j or by Commandemcntj and 
Gommandemcnt wee finde none before chat on MoOnt Sinai^ 
onlcflTcthatin G^p;?, 2,*,3, Goe for a Commandeinenc from 
the beginning. ' ' * . 

The firft mention wee readc of the Sabbath is that ExoJ, 
16^23. Where Afofes Caith^This is that which the Lord hath 
fayd, tomgrrow istherefl of the holy Sabbath nnto the Lord^ . 
aiid let every, one judge whether^there bee any forme of a 
Cdmriiandement in this, arid whether hec doth not fpeake 
untc> them of a Sabbath as of a thing formerly well knownc . 
uncothcm^andz/. 25. To day is the Sabbath mto thi Lord^ 

to 



204 The Moralitie efthe fourth Commandement^ 

~ -Hl^ the condition of a Sabbath were any new thing iintoth'em» 

But let us fee vvheth«eF there be any great ftrength in that 
which foUowei b. Ffit the cafe that Jacob m the Sahhath had \ 
negUBed Labans fiock^, and 'that the I fraelites under Pharaoh 
had not made up their tale of brickes 3 neither had he efcaped a 
chiding, nor they the infolent fury of their taskft9afterst aJ^ndnow 
according to the principles of thefe Sabbatarians , rvhat would 
yojfi counfaile them to doe ? did they chferve the Sabbath ^ they, 
wcrefure ofpumjhmentfromman, did they negldEl it , they werff,- 
■ J fire of vengeance fr cm the Lord, unto fuch fir ei(^hts.. are thei 
reduced, who. would impofe the sMbath as a perpetuafl La7v of 
r^/^/^r^. Asforthefirftofthefej weccanriot be ignorant that 
both flockes of fheepejand heads of greater cattejl were Iboked*. 
upto in the time of the moft rigorous obicrvation of the 
Sabbath. Our Saviour observes the. Jewespr^ife (notwith-" 
ftanding all their rigour this way ) was to unloofe their Oxe 
an41^ade.hini to watering : Neither w^s Laban fo rigorous 
a Lp^d to Jacob being from- the firft his i^ncklcj and afterwards 
his father in Lavy , . and one that had as good meanes to fenow 
the ftory of the Creation as ^^f^i, and how thattheLord 
from the beginBJng Bldffcdthe feaventh day. , and fanSilfiedit ; 
afterwards /i^f^^/poftcrity met with Taske-maftcrs in ^^j;?f. 
And iftliee^^j/;;^/^;^;f had made copfcitnce of fetting {bn|c^ 
time apart/or thefervice of God,according to the Tuggeftion 
of that light which is cpnfefled to extend fo farrje by nature, 
how improbabk is" \t they would deny this unto their fer-^ \ 
v^nts ? The Kings of P<^r/7^ did not ufe tlicm fo hard, but^ 

zr.df.io, . promoted theii; facrificcs that they might praj foy-jhe JCiniTy. 
andthe^tngs Children x^ Traian rhade a Law that the Jewes' 
jfliould not be molefled on their Sabbath. The I'urkesu this • 
day give liberty unto Chriftians for the free cxercife of their ' 
religion. And why (hould wee thinke the <tAlgypti an s mox/^f 
rigoreus to x\\q I fraclites, thtnthQ 'Babylonians vjcxe to the 
^^^5 ! P^ ^'^ ^^^ke 4cWhy i»ay, npt; a i;iian' conclude .a^ well ' 
,^^f. - f^^ ^'^ ^^■'^'^^^'.i^s, of £l>e JJrdelit/^sin B^y pt xhlt Jf . 
theyMidobferve the sM^fs'.thcy were.^fure offmlflment from 
r/K^n , -if they didmgleB iir.thej w^refii}e ofvtngmnckfrcmGod^, 
-. ' ^ '. ■ '■ The' 



is pill in force to bind Chrifiians. to 5 

^The Canon of Linndicta enjoyning the celebration of the SeEl^ ?, 

Lords diiy haLh this caution, /? ;>^^/j/"i which is thoiightto =■ 

befpokeninrefeience to fervants under the tyranny of Hea- 
then niafters./AriH if thc'obfervAtion of the Sabbath may 
give way to the exertife oF charity Cowards others , and of 
mercy towards beads 3 may it not much more to tlicexercife 
ofmercy towards oiirow!-e bodies ^ yet what if all this were 
granted ? who (ecth not that if there be any ftrength in this 
argurtient they rway by as good rcalon difpute agaih(fthc pro- 
fedion o FChrl ft ianicy under pevfecuting tyrants. For if they 
doeprofelTc chiiftianicy under fiich ;they txreftire ofpmljhmmt 
from mnn ; if«not, they -are ft'tre of vengeance from God, So that 
to no fuch ftiaights are wee put as is deviled, like as the 
^^tt of ttie quc(ii6n obtruded upon us is devifed affo, but that 
-I have formerly cleered , and (hewed that wee are to diftin- 
guilh. I. of time in generall to be let apart for Gods fervice. 
a. of the proportion of time in fpeciall. 3. of the day under 
that propOFtion of time in particular* And how farre the 
light of nature doth — ^direft us.ih all thefe. That the fanfti- 
ficatioii of the feventh day. as commanded from the begin- 
ning unto man y I have already proved in the former xS'e'^/<?;73 
and alfo that rcafon julfificth this drawne from the divifion 
ortimemtowcekes, as which had its courfe from the begin- 
ning of the World 5 and how authority both ancient, and 
^loderne doth countenance this way of ours farre more then 
the contrary. And Manages hen Ifrael one of the ancient 
wife Doft )rs of thejcwes obfcrves , that when the Jewcs are 
bid to remember thit they wore ferVants in ^y/^^j this is as 
if it^had beene fayd^ remember how that in E^ypt:^ where 
thou fervedftjthoii waft conftrayned to worke even upon the 
-Sabbath day. In Bxod.^^xfi. 1^6. Upon the Lords bleffing 
thefeveiithday.md fanftlfying it from the beginning of the 
World-, aiid upon the fourth Gommandemeac is founded 
our obieivation of the Sabbath ; as Chryfoftorm hath pro- 
fefTcd j that God' hath manifcfted from the be^innkg that 
One day in the circle of the? weekc ought to be let apart for 
a fpirituallieft. , ^ 

AU confeife that there is a difference betweenc. i. Time in 

generall 



29^ ^^^ M^y/«/t'fzV ofthefomth Commandementl 

Se£l 2 generall to be fet apart for Gods {ervicc. 2. And the pro- 
_li!- portion of that time. 3. And the particularity of the day in 
that pro portion. The firft is generally receavcd to be moral!, 
the other two fome had rather call pofitive, then ceremoni- 
all, becaufe they conceave it to have beenc iuftituted in Pa- 
radifc before the fall 5 when there was no neede of any ce- 
remony. They who do moft judicioufly difcourfe of ceremo- 
ny in the fourth Commandcmenrj doe not call it ceremoniall 
hand over head 3 but with reference to the reft of the day. 
And herein the ceremoniality they apply to the reft on the 
feventhday. As for the ceremoniality to be found-in the pro- 
portion of time indefinitely coniidered , as in one day of 
feaven ^ I never read nor heard , till now. Yet wherein this 
ceremoniality doth confift^ I meane the thing iigniSed there- 
by is not explicated at all, neither in re{pe(S of the propor- . 
tionoftimc, as of one day in (even, nor in reference to the 
particular day. Yet the Jcwes reft on the fevcnth day , is ge- 
nerally conceaved to prefigure Chrifts reft in the grave that 
day full and whole, and onely that" day. And as Doftor 
zAndrew€s Blftiop of fVimhefler in his Starrc Chamber Ipeech 
profeflcth'j that It hath ever been the Churches doBrme that 
Chrifl made an end of all Sabbaths bj his Sahhath in the grave. 
That Sabbath vpas the I aft of thcTn, So Aufiin de Gen, adlit, 
I,/^.c,il>BedainHexamerononGenefts^zy^quin,2.2»^,i2l* art* 
4. Tifiat, on Luc* 14. And albeit the refifromwork^svmf 
have a cerernoniall fignification of a reft from finne in the 
way of grace^asj ^zech, 20.12. and a reft both from fin, and 
forrow 5 ( which is alfo a fpeciall workc of ours through (in, 
Ier»2. 17.. hafl thoH not -procured this unio thy felfe becaufe 
thou haft forfak^n the Lord, ) and that iii the roay of glory, 
Bebr, 4. yet this is no iuch ceremony as to be aboliftied 
upon the fulfilling of the thing fignified ; for even the Jcwes 
under the Law had their reft from finne ( in the way of 
grace) as wee Chriftians under the Gofpell, yet nevcrthe- 
lefle gbferved the Sabbath , and that glorious reft which 
ihall not be accomplifhedtill the end of the World / is com- 
nionly called an eternall Sabbath. And undoubtedly that 
istobeaccompted as a reft morall whereuntothcfanftifica* 

tion 



; Is JU// ivferce p H^4f ,C^^^ . 207 

lion of the day callcth us , namely to reft from all workcs,as SeSl. ^ ' 

they are Avocations from [acred Hudies , and medhations* But * * 

doth Abulenps accompt the reft of one day in feven cercmo- 
mall, and not morall ? Do£^or fyillet relates him as of an 
other opinion^ and diftinguKhing thus. There arejome things 
ivhich are ftmfly morall , and fome thirgs Jimpty cercmoniali ^ 
andfome things of, a Tnixt ki'^^de , as being partly morally partly 
ceremonialL Simply morall are t ho fe things which arc grounded 
en the judgement of natfirall reafon^as when naturall reafbn doth 
dilate that fonte time is to he fct apart for Gods fervice • Bnt 
precifcly to appoint the feventh day more then any day of the weeke, 
is Jimp ly cercmoniall ^ cjtiia nan hah et fundament nm d rationcy 
fed a voluntate condentis legem • hecatife it is not gronndedon 
^reafon^i/Ht on the will of the lavf^m^k^r. But te appoint one 
'day of feven y andtpat^^ay wholy for the fp ace of 24. houres to 
confecrateio^odi fervice y as therein to abjiaine from all kinds 
hfworke^ thefe things are not purely or fimply ceremoniall ,. bnt 
ff^Ttly morall as gronnde don the 'judgement of reafon 5 though n$t 
totally and wholy ^ For the firft^ if above one day in the weeke 
Jhouldbe kept perpetually holy , Xjravamen ejfet Uborantibus tO' 
ties vacare ; it were a grievance to labourers to rejifrom worke 
fo oft (his meaning is in this ca(e , they could not (ufficient- 
ly provide for themlelves 5 and their families, as touching the 
maintenance of this life temporall ) and if but one day in a 
fortnight or a month fljould be appointed ^ oblivifceremur Dei 
.per defuetudtnem cultPU ipjim. We fhouldforget Godthrough not 
accuftcming oftr felves fuffiiientlj to his fervice. Therefore it 
ftands with reafon that one da) in feven fhould be celebrated to 
the Lord. This furcly is not to deny the proportion of one 
day infeventobecon(ccrateduntothe Lord, to bemorall; 
buttoconfirmeit rather. Neither doe I finde \}^2X Ae^uinM 
re(blvcsit (o, as here it is pretended ; that which hee fayth 
to be ceremoniall , is applied by him onely to the particular 
day ofthe weeke. Indeed hee doth fay that the proportion 
of one day in feven to be confecrated to the Lord , is morall, 
neitherdothheedeny it 5 onely hee fayth, it is morall that 
fome time (hould be fet apart for Gods fervice. And it may be Zdn.in 4.^<efff. 
under this he comprehends the proportion of one day in fe- p. 5^9. 
ven>a8^#i»ir/y'duth. R* For 



2o8 The ^of^liiii of t^ie fourth^ mman^ 

r- rt ^ , For albeit bee treads in ^qnUas fteps when hee faythj 

li— Morale efi qnateni^s natnra doctrt or pietas poflptUt^m aliquh 

dies deflinettir quietly ab o.-peribm fervil'ibpu ^ quodivino cuitni 
vacare fajjit Ecclefta 5 ceremomde efi quatenpu feptimns dies 
fHitpr<efcriftm^& nm alius ^ It is morall to have a day deftinate 
to reft from fervile workes (b to be free tor Gods (crvice. 
It is ceremonial], that the feventh day , and no other is pre- 
*{cribed for this .- yet a little before hee manifefteth that by 
me day to befetapart^iot this he mcanes one day in (evisHj when 
he thus fay th. ^. ivv», 

ihU.^.'i^^' CorU Jidorale eft mandatHm y quatenpts praei^it ut e/eptem diehtu 
^' 0rmm confecremus cultui diviffo ~'^-c^ proinde qnatenm tale 

mandatum eft ntinqHamfrnt ahrognttim nee abrogaripoteft. The 
Commandetnent is morall as it commands us to confecrate 
one day in (even unto divine fervice. And ip doth Dominicus 
Bayines%2*cj,/^^.(!rt,l, ^ BellarrHinede cultuSanUorHm lib,^^ 
cap. 1 1. And if no other be the opinion oi Aquinas j^f the CchooU 
men of vnhat feEi foever fay the fame , it followeth that they 
differ no more from us then Aquinas did ; it may be they 
will be found to agree witir ns. For I doe not thinkcariy 
ichooleman, being put to it willdeny but that by the very 
light of nature, not dnely fbmetime, but a Sufficient propor- 
tion of time muft be fet apart for Gods fervice. And albeit 
had we beene left unto our felves without any indication of 
this proportion from God , wee might well have beene to 
feeke in the fecting forth of this convenient proportion Yet 
confideririg how God hath gone before us making the World 
in fix daies, andrefting the feventh, and coniidering there- 
upon the dif jfion of time into feptenaries of dayes ^ reafbn 
I fliould thinke vy i^h Toflat hs ^ doth didate that the pro- 
portion of one day ia-ftven was more convenient then any 
Other. Or if this were not fufficienC for our dirc(flion here- 
in vy«t when God hath manifefted unto us both after the 
Creation, and in the fourth Commandement what propor- 
tion of time hee 'likes beftfor thisf as it is in reafbn fit that 
the Mafter, cfpecially (iich a Mailer fhould prefrribe what 
proportion of time (hall be fet, apart for his fetvice ) then 
with Chrjfoftome^^Q^ have cauie by the very light of nature 

undoubtedly 



Is fiillin farce to bind Chrijiianj. X09 

undoubtedly to conclude ; that if in the beginning,and under SeEi^ 2 
the Law God required oiic day in feven to be confecrated * — — *— 
to his fervice ; wee Imely cannot allow unto hjm a worle pro- 
portion under die GofpelJ. KcA lacuhus de Valcntia.i^dverf, 
Jtid^, q* 2, PrxcfptHm dc Sabbato celchrandoefl fartim morale Concluf, 
propter prinrjim conditio/jcrK, This firft condition in refpeft 
whereof he f;iyth it is moral! , hee profeffeth to be two fold, 
I in regard of the reft. 2. in regard of the fanftification of it, 
tjbcn hee proves it faying, p}'vbattir ^ Nam prima Sabbat fm JduO^i. 
fait prtfseptum ad requiem hominis.^ & fanBificationem Dei^^t\ft .: v ; 
homo ceffaret ab omni negotio miindano^ut faciliHS pojfet H^eo 
fervire & Utr i am. exhib ere *Thtn comming to (pecifie the pro- 
portion of time to be allowed hereunto, Oportet ( faith hee) 
ut aliqua dies in ftpfimana ad hujufmodl JanEli^caiionem f^- 
latriamjit T>eo dc^icata. Et ut ftc hoc pr£ccpttm efiflabile c^ 
aternHWyUt patebit. One day in the weekc niuft be dedicated 
unto God for this fanftification and worfhip, and thus the 
precept is ftabJe and everlafting as it (hall appeare.In like man- 
ner .^r^//^ upon Z*;;^)^ 14. Ih the faHtiijicatign of the Sabbath 
there was fometbing morally and fomeihing ceremonialU his 
morallto obferve one ^aj in the weeki ; but that itjljould be this 
day or that daj/y this is ceremonialL Adde to thefe "Bellarmine 
de cnltH JanElorum lib, 3. cap; 1 1 • lus divinum requirebat^ ut 
unns dies hebdomads dicaretHY cnltul divino. Thus we fee thefe 
aredire6:ly for us ; Aquinas and the fchoolemen are notdi- 
reftly againftus, f as hitherto ii^hath appeared, ) no more 
then Zunchj , who yet isHiire^Iy for u^ , as hath beene 
(hewed. By the way 5 it doth not follow from any evidence, 
that either thefe or Toftatus have given, that the adighing of 
one d.ty above another was ccrempniall , taking this word 
(ceremonlall ) in proper fpeech ; for i^tmay beaccomp- 
ted politive. 2. what have wee to doe with ceremoniialls ( in 
proper fpeech ) now under the Gofpcll, who yet doe 
Itill ob(erve one day in feven. 3* nay why may not that 
alfp juftly be accompted morall, if God hath marked 
out. that ^ay wee celebrate by feme notable woike, to be 
CQnfecrated to the Lord, above others 1 efpcci ally accord- 
ing to Bilhop Lakeh\^ grounds, namely that (he worl^.of 

R 2 the 



210 The Sioralitie ofthefourthCommandement^ 

SeEi ^ ' thedajfisthff groHJ^dofhaSowmgtheday'-z for proofe whereof 
*<L - hec appealcs to the inftifution of all fcafts both humane anH 
divine. Inthisc;i(cj Ifhould thinke there is ho colour for 
fulpition of any Judaiftie ; who thole fathers are , who have 
^pronounced (^ashcrc it is Qiidy the foftrth CoT^mafidgmertt 
to be a ceremony y a fhadow , and a fignre only ^ here it is not 
mcntionedjbut delivered at large 3 but I finde that Ifychriut 
rejzEls from the Decahgfie this precept for the obfervationoftbe 
. Sabbath^ej^eemingh to be o^ilj cerert^^oniiill^o^^o(ed\it^tinhy 
^M-44* '^^^•i* Dominicus Bannes ; SedprofeBofaliitur.iffioth Barnes : for. the 
precept is morall a^s toHchingthe fubflrance ofthepnecept^towit^ 
■' that there be a certainc time wherein a man ought to reft unto 
God, although the determination of fuch a time be not dejlgned : 
B Ht heretofore the feventhdaj was designed by a Divine pr<zc^pt 
•pofttive ; in the Law of grace ^ the day of the Lords Reftirreni^ 
on*fo that among fl the people of God , one day in the weeke 
hath been determined for divine Cervice, Asforour Divines, the 
nioftgenerall opinion amongft them iSjthat the ob(ervation 
ofoneday infeven is of perpetuall obfervation. For albeit 
B-^entius upon Leviticus affirmes , that the Church may in 
thefedayesobfervebutoneday in 14. if they will. Yet not 
ondy Gomarus ^ and Rivet profeffe that under the Gofpell 
wee muft allow abetter proportion of time for Gods fervice^ 
rather then a worfe , in reference to that which was allowed 
under the Law : Bui Lusher tom.'yfol, 610. profefleth that 
ad minimum unus dies alt quis per^JoMomadam ^ istobecho(cn 
forGods worftiip, and Baldwin in his cafes of confcience. 
2.C. 15. ^4^.2. touching feafts./f // morall ( (aith hee ) to 
fanSlife ore day in feven. Mafter Hoo^r confeileth as much 
in his Ecclefiaftieall policy. hn(^\\(^alvtn hath a way by 
himrclfein this ; there is no realon hee (hould be introduced 
to affront the moft generall current of our ownc Divines, 
muftered up by WaUus as a cloud of witneffes^ftanding for 
the morality of One day in feven. Yet ^^/<<^j hath cleared 
alfo Calvin in this point , and that in reference to more preg- 
nant paffages then are produced here 5 where nothing ii deli- 
vered m oppofuion thereunto 5 the laft. tends to the confir- 
mation of it* 

For 



isjlill in fine to bindChrijiians. ^ u 

. Fer if it be reafonable that one day in (even fhould be al- SeEl^ t 

lowed for the t^^ic , and recreation of (crvants j what day- *— — 

(hall be their Sabbath , if not the day of reft ? and if thisbe 
moft re2(bnable , I hope in the lecond place it will be judged 
nioft unreafonable that there fhould be one Sabbath foi the 
Mafter^and another for the fcrvants : undoubted iy^now God 
hath gone before us in allotting this proportion of time for 
his fervicc ; wee may be bold to (ay with AKornti ( and that 
incorrefpondency to Tojlatw his difcourfe ^ that rationi 
maxirrje confe>jtan''rim ejhaftcrfix work^ dayes toconftcrate one 
unto divine fer vice. hr\6. (eeing Go.^ hath required fuch a pro- 
portion of time for his ferviceui der thcLiwiby the very light 
of nature it appeares to be. moft unreafonable wee (hould al- 
low him a worle proportion under the Gofpcll ^ and Calvin 
profefleth that Nobis cum vn:ripopHh c^'.toad hanc p-:irtem com^ ii - lu 
munis efl SdbhatineceJJttas, We have as much needeof a Sab- Mofis'inpr£cep[ 
bath as ever the Jewes had. As touching the three particu- 4. 
lars wherein TY^^^^^J" is vouched to affirrae the fourth Com- 
mandement to bee <i'4 unflabU , ayid alterable ceremony^ 
Firl^ I have not hitherto found, that Toflatus confoundeth 
the proportion ofone day in (even, with the particular day 
under this proportion ; as if thefe were equally cercmoni- 
all. The reft on the (eventh day in the judgement of the an* 
cients prefigured the reft of Chrift ( that day) in his grave, 
and in that refpe£l 'was accompted by them ceremonial!. 
But as for the proportion ofone d^y in feven , never yet did 
Imeete with any who fet his wits on worfce todevife any 
thing in Chrift to be prefigured thereby, that fo it al(b might 
be accompted ceremoniall. Yet I nothing doubt hue this 
proportion is alterable by that power whereby it waspre- 
icribcdjbut not by any inferiour powcrjand fo it is accompted 
by Jacobus de Valentia , flabile & sternum , ftablc and ever- 
lafting \ and moft unreafonable that wee (hoiild not be bound 
to allowas good a proportion of (ervice unto God under the 
Gofpell, as the Jewes were bound to allow him under the 
Law. 

The reft of the (eventh day being cer^moniaHjWee hold not 
onely with toflapHS that it is alterable , but with StelU that 

. it 



21 z The Moralitie of the fourth Comniandement^ 

SeSl' X* ^^ ^^^ ^^ altered^ and I hope the word it felfe affords evi- 
// * dence enough for this. It is true, the fourth Commander 
mentin the very front commands the fanEHfying the Sab hath 
not the (eventh day ^ but the Sabbath : and in like maner it 
ends "With profelTing that the Lord "Blejfedthe SMath day 
(not the feventh)*^/^??^/^^^ xV.But when the queftion is made 
ivhat Sabhath ? I (bould rather anfwer a reft from all fervile 
works 5 then as here it is an(wered5T/7? feventh day. For un- 
doubtedly God doth not therein command us to reft the 
(eventh day in correfpondency to the feventh day from the 
Creation,there is commanded one day in leven, and a feventh 
after (ix dayes of worke. But wee rouft leave it unto God as 
to prefcribe unto uSjthe Matter to.his (ervants ', the propor- 
tion of time to be fet apart for his fervice. To the particula- 
rity of the day alfo under the fpectied proportion 5 leaft o- 
ttierwifc there might be as many different opinions herea- 
bouts , and courfes according thereunto amongft the people 
of God, as there be dayes in the weekc. Now God did ap- 
point the feventh day of the weeke unto the Jewes for their 
Sabbath^ butthefirftday of the weeke, hee hath appointed 
unto us for our Sdbbath j ftill obicrving fix dayes worke be- 
fore , and a fcvf nth of reft unto God, after. And thus Zanchy 
a learned and judicious Divine inter preteth the fourth Com- 
mandemcnt in 4. praecept. p. 5^p. ^<?/. 2. Stat fintentia non 
ftne caufafaHum Jfe ^ ut infpihftantta prceceptl diflum non fit j 
Memento ut diem feptimum^ fed tit diem SahhatiJ^cjuietis fanBi' 
■flees, Hac enim ratione nos cfHoque prdceptum hoc fervamnSy 
dum fanEhificnmus dlcm Dominicfinr^cfHia hic^uietis dies nobis 
efl.ficntfHddn^fuitfeptimHu I am ftill of opinion , that not 
without cau(e it is fo ordered 5 that inthejfubftanceofthe 
precept it is not faydjremember the.feventh day, but remem- 
ber the Sabbath day , that is , the day of reft to fanftifie it. 
For by this mcanes , wee alfo keepc this precept in fan6tify- 
ing the Lords Day. 

So that this is not the opinion of Doftor Bowncie-ondyy 
J.nd of Mafter 'Ptfri^Wjbut of /i^^wc/r?; alfo^and Jacobus de T/z- 
lentia adverfyjudaos qu,%. concluf» 4. Chriftian Religion cele^ 
Urates ^ true mcrall Sabbath on the Lords Day , M touching she 



time 



isflill in force to bindChrifiians. j 1 



z 



time 5 in 04 rrntch as it celebrates it on the day ^ whereon it ought ScSl t 

^tobe celebrated, and concludes, So the precept of the Sabbath -^ 

as it is mirall remaines inthe new time celebrated on the. Lords 
day So Dominicm Bannes formerly alleaged dlftingiiifheth r^^ 
ftibfiance of the precept , from the partictilar determinatio-n ofths 
day 5 and addes,thatby a pofitive precept the feventh diy w.is 
dcjignedmt.o the lewes ; bat afterwards under the Lciw of (Trace Ba>tncs 11.4.44 
was defigned the day of the Lords RefurrelHoa^ So that alwayes art.i^ 
to Cjois faithffill people w.ts dcfig>ied one day in the weehe^for 
Divine Seyvicei Whereas other fefiivities f fayth hee) are in 
cotirfe by the inftitntion of the Church, And Doi^or Andren es 
alio (hev/eth out of Math. 24. 20. that there m a f needs be a 
Sabbathafter (thrifts death y and addeSjthat Thofe which were 
ceremonies were abrogated : but thoje which were not cere^ 
monies were changed 5 as the Mini fiery from the Levites to be 
chofen throttghom the IVrrld. So here the day changed from the 
day of the Jewes to the Lords D ay, Kt^Ql.i, 10* And according- 
ly interpreceth the fourth Commandement as belonging un- 
to us Chriftians as bound to obferve the Sabbath i. inonr 
pd'Tment by a . reiser end efleeming of it , not as a day appointed 
by man. .2, inottr u'^efet downe^ Efay^S. 13'. not following 
onr owne will^ nor doing our owae workes. Hereupon a queftion 
is propo(ed thus. 'Bnt is not the Sabbath a ceremonj ^ andfo 
'abrogated by Chrijl ? and the anfwer is this, Do as Chrifl did 
in the cafe of divorce^looke whether it werefo from the beginning-^ 
Now the beginning of the Sabbath was in Paradife before there 
was any firt ^ andfo before there needed any Saviour, and if 
ihty .fay it prefigured the refl we fhall have from our fins in 
Chrifl^ }Ve grant it , and therefore the day is changed^ but no cc 
remony proved* The fraElife of piety is a booke dedicated unto 
his Majeily that now is^ when hee was Prince Carles in the 
yecre 162^. which is now 15. yeeres agoe, came forth the 
10^ Edition of it 5 w^e have heard it highly commended by 
King lames , and chat it commended the author of the de- 
dication to a Biftioprick. The author of this treatife^ is large 
upon the Sabbath, and concurres with ws in every particu- 
lar wherein wee arc by the Prefacer to this tranflation op- 
pofei. Amongft other particulars this is one, that hee in- 

terprctetb 



214 The Moralitie of the fourth Commmdement^ 

SeSl. 1 . terpretcth the fourth Commandemerrt as Zafjcky doth , iay- 

. 121^ ingyThe (^ommand^mcnt doth mt (}ij^ Remember to keefe holj 

the feventh day next fallowing the fixt day of the (freat\on orthU 
orthat^fevemh day : but wdefimtelj^ Rcmewher that thoHJ^efe 
holy a SMajth day ^ and that Onr Lord lejtis having authority 
as Lord over th^ Ssibbath^had lil^wife far greater reafon to trarf" 
late the Sabbath day , from the I ewijh feventh unto the feventh 
day whereon Chriftians doe keepe their Sabbath ; which alft) hec 
proves by diverfe reafons. And the booke of Homilies w here- 
unto all our Minifters are required to (ubfcribe , profefleth 
that wee Chriftians are ftill bound to the oblervation of the 
Sabbath, and that the Sunday is now our Sabbath. So then 
as thejewes were tied to the obfcrvation of the Sabbath on 
the day prcfcribed too them, fb are wee Chriftians tied to 
the oblervation of the Sabbath too jbut on the day prescri- 
bed unto us ; {hould wee obferve the fame day with thejewes, 
wee (hould fall juftly under aAuftins cendire ^ that every fuch 
one carnaliter fapit. And the farae tAuftin profefleth that 
AuguU.k'Tern* VoEiores Ecclefia decreverunt omnem glcriam ludaici Sabb^ti 
Sir.x^u in illam transferrer The Dodors of the Church have de- 

creed to transferrc all the glory of thejewes Sabbath 
unto the Lords Day. So that the cenfure following 
in the(e words. They therefore are but idly bujied , who 
would fofarre enlarge the Sabbath or feventh day in this com-' 
mandenjent ^ as to include' the Lords Day in it \ mud light 
not upon us onely , but upon other greater Divines, yea and 
upon the Church of England alfo; but our comfort is,that 
wee finde it very weakly grounded. As for the inftitution of 
the Lords Day , I never readc nor heard any that grounded it 
upon the fourth Commandement otherwife , then by pro- 
portion. 

That Commandement containcs two things i. the fanfti* 
ficaticn of the Sabbath. 2« a defigning of the time^when 5 
both as touching the proportion of time , to wit of one day 
in feven; and as touching the particularity of the day under 
the forementioned proportion. For in commanding a feventh, 
it commands one day in feven , the former inferring the latr 
ter, as well ^s it doth inferre the fetting of fome time in ge- 

nerall 



Is jit I lin force to bind Chriflians. z 1 5 

rcrallapartfbrGodsferviceg which not one (that I know) SeSi,A ' 

denies to bee the (iiblhnce of this commandement. Now -- 'JLZ 

as the Lord defigncJ, what {hoiild bee their Sabbath day 
unto the Jewes ; (b hath hee dcligncd what fhall bee the 
Sabbath day .to us Chriftians. 

This defignation made to m wedo not deriye from the fourth 
commandemcnt 5 but this day being by the word of God de- 
figned unto us, ftill holijng up the fame proportion of time : 
the reft of this day and thefanftification rhereof,this and this 
alone doe we derive from the fourth coramandcment, and al- 
fo, that undoubtedly we Chriftians ought not to allow unto 
God a worfe proportion of: time for his Service, then did the 
Jewes : and the proportion is apparant betweenc the Lord 
the creators reft, and the Lord the redeemers reft. And our 
reft on the day of our Lord the creators reft, being aboliftied 
asatype of Chrifts reft in the grave 5 what is more con- 
venient to come in the place thereof then our reft on 
that day, which is the Lord our redeemers reft. As tou- 
ching the paffage here alleagcd out oiCalvw^ lamfbrryto 
observe the common errour of others committed here alfo 5 by 
difmembring Calvins fentencejlcaving out one halfe of it,ma- 
king him to deliver that abfblutely, which hee utters onely 
conditionally. And the other halfe of the fiiftfentence here 
mentioned doth ipanifeft as much,namely that Calvin fpeakes 
only againft them,who think themfelves obliged to theobfer- 
vation of one day in y.for fome myfterious fignifications fake; 
andaccordingly WalUus ftieweth that he oppofeth none but 
Papifts, whofe courfe is to obferve fcftivall dayes for fome ' 
myfteryfakej whereof hee gives good evidence by a paflage 
which he allegeth out oi B elUrmine , all which I have former- 
ly reprefcnted more at large, in my anfwer to the Preface ScEl, 
4. I come to the fourth Seftion of the Author ; That Come 
doe urge the r:ords of this Cowmandement^ Jo far re till they d^av? 
hloodiyifteed of comfort^ are but words: nothing ofthisiiind 
hathbeene hithertomade good (b much as in the leaft colour 
of probabilitie:And who upon due obferving of the fourth 
commandemenc may not well be brought to admire the wife- 
dome ofGodj that as hee hath placed it in the morall law, 

S which 



2 1$ 7"^^ moralitie of the fourth Commmdement^ 

X^fi 7 which concerneth ali times and perfjns ^ ^o he hath ordered k 
* ^L ^jhes fnch a nicinner ; that how Ibever tlie day fhou Id be alte- 
red, yet the proportion of time iiill to be kept ; and a Sab« 
bath i\i\l td bee of force, whether on the (eventh iUy which 
was the Sabbath day unto the Jewes, or the Lords day which 
(houldbeour Chriftiah Sabbath ^ thereon to reft unto God 
an-d to fandifie : hat day unto his fervice 5 we make no doubt 
but the Sonne of man is Lord of the Sabbath, and fo hath po- 
tver to change it, and none hath power to change it, but hee 
that is Lord of it. It is true, this was one argument amongft 
many, which the Author ofthe Tra^ice ofTletie ufeth to 
prove that the fourth commandement ftando ftiii iaforce 5 be- 
cauieOur Saviour profefTeth t\v.\t^He cams not to def^roy ths law^ 
but to fulfill it : and that the kafl of them, fhould not h ahroga- 
ted in his king^dome ofthe new Teflament. Info much that who- 
Soever break^th one of the leaft of thefe tenne commandments and 
teacheth men fo^ hee fhouldbe called the leafl in the Kingdome of 
heaven y that is ( faith the Author) he fhould have no place in his 
()hHrch. To the firft of thefe here the Doftor anfwereth thus, 
7u? vphkh we fay. with the <*y^poflle : Doe we defray th Law by 
-fakh f God for bid :.}Ve confrme it rather, zChrifrthenluth 
flit away the fl>adow, but retained the light ^and fpreads it wider 
theif before : Jkewingthtreby the excellent harmony, betweene the 
Qofpellandthe Law, As touchiFig the firft part of this prcftnc 
anfwer ; that is tooaliene from our prefent purpofe 5 the 
queftion betweenc us^being not whether the Law be deftroycd, 
by preaching juftification by faith 5 we know that as touching 
the ceremoniall Law, whatfoever was prefigured thereby is 
folfilled by Cbrift ; and as touching the moral! Law, Chrift 
hath fulfilled that alfo partly in himfelfe by perfect obedience 
thereunto, and making fatisfaftion for our difobedience^and 
partly in us, by givmg ns more power to performe obedi- 
ence thereunto through faith in him, then ever we had before 
fince the fall of ^!^i/.z;??. Butour Saviour, CMatth, 5. treats 
of deftroying the law by abrogating it or any part thereof, 
which how they can avoid,who teach that Chriftb? his death, 
hath freed us from the Yoke of the fourth commandement, I 
catmot comprehend 5 Suppofe it be but one of the leaft com- 

mandemcnts 



Is flill in force t$ hind ChriHians. 2 i 'I 

maiden ents, yetletthemlooketoit, vvhodircoiirfeofabro- ^^<^ 2 
gating it, and teach men that they are not obliged by it Jiand ^' 

Ov er head j' leaft they be accompted by the Lord of Sabbath 
the leaft in thekingdomc of heaven : therefo:eitil:andsthem 
upon to conHrme it rather as they profefle, but how they doe 
peifonne that which they pretend^ I am utterly to feeke, 2. 1 
come therefore to the coniidcration of the fecond part of the 
anfwer conlTiling of two parts^, i. Thnt Chrift hath put a-rvctj 
thefl^Adew^2. That he^hath retained the light dr ffrencb it furthers 
As for thefirftwe€ have heard the proportion dfonedayin 
(even allowed unto Gods (erviccj to be called a ccremonyjand 
confequently a (hadow ; But what this prefigured is nc^t ex- 
planed at all, nor ever hath beene that ever I read or heard,. 
Neither is this put away, but continueth ft ill in the obfervati- 
on of the Lords day atithe Chriftian world over ; and I doubt 
not but it will continue to the end of the world . The rcftraint 
of the worfhip to the feventh day hath beene alio called a ce- 
remony, but too too crudely and without all explication of 
what it figured : yet we willingly grant a faireprefiguratbn of 
(bmewhat concerning Chrirt is found in the 'feventh day ac- 
knowledged by the Ancients and by moderne writers, both 
Papiftsand ProteftantSj both Lutherans and Calvinifts ; but 
that is not in reference to the worfhip reftrained to that day, 
but in reference to the reft, fairely reprefenting Chriftsreft 
that day in his grave ; and thereupon grounding the rigorous 
condition of the Jewifti reft, which is the praftifc both of 
Papifts & of Proteftants (othat the Sabbath is not taken away 
neither as touching Tome time, in generall to be fandified un- 
to God, nor as touching the proportion of time in fpeciall, 
as of one day in (even 5 but only as touching the particular 
day which is cha-nged into the Lords day : Our S.tviour pro- 
fefiing that a Sabbath ftill was to bee kept uf ChriCuans^as 
Doftor Andre-ppcs provcth out of Matt h, 2 (^ 20. As for the 
fccc)nd, to witj'^^ /ij^ht that is faid to be retailed andfprend wi' 
der then before ; this is meerc darkneffeuntomc, for I cannot 
by any meanes comprehend the meaning of it': Neither is 
here any Cbur (eta ken to expound it, and bring us acquairitcd 
with the interpretation of it. Suppofe by the light is meant 

S 2 the 



z 



1 8 The ^ora/itie of the fourth Commandement^ 



SeSl A ^^ thing prefigured, and that is devifed to bee a fpiritujU 
'^*_ rell from finne. Buc this I hope the Prophets and holy fer- 
vants of God under the Law were partakers oE, together with 
the reftofthe Sabbath and the fanditication of it, as well as 
we under theGofpell ; and if the ianftification of the Sab- 
bath (I (peak of our Chriftian Sabbath, according to our Savi- 
ours language, ALttth. 2^,20) be taken from uSj I doubt wee 
(hill en; oy that ipu'itnall relt from finne, in farre lefle meaflire 
under the Gofpeli, then the Jewcs did u ider the law. Yet 
neither they nor we ftiali enjoy it intirely, till we arc brought 
to our reft in g-ory. Gertainely the confcionable obfervation 
ofthe Sabbath ever was, and is a principall meines to draw us 
to that (pirituall reft from fin, and eternall reft in glory. If 
Saint Tmtby taxir g the Jewifh obtervation of dayes & times, 
doth therewithal! tax the oblervatiorr otthc Lords day in 
place of the Jewifh . then let us turne Anabaptifts, and Soci- 
nians, and utterly renounce the obiervation of the Lords d3y, 
as well as of the Jewifti Sabbath. Thcfarne Apoftle Co/. 2. 
fpeakes not ofthc Sabbath, buc of Sabbaths ; and there were 
dayes enough fo called aniongft the Jewes, and that by the 
Lord both of dayes and yeares, be'ides the weekely Sabbath 5 
yet we are content the reft ofthefcventh may be ranged a- 
mongft other Sabbaths, as prefiguring Ghrifts reft that day ia 
the grave. But to fpeake of the Sabbath hand-over-head 
without diftindion we love not ; nor fee I any caufe^ why men 
fliouldbc in love therewith, unleffe withall they love confu- 
(ion : and to fifti in troubled waters, is many times an advan- 
tage to fcpve turnes. Let the reft of the leventhbein Gods 
name crucified with Chrift upon the crofle^ or at leaftbebu- 
ryed with him in his grave, and fo as never to rife with him ; 
but ktolir Chriftian Sabbath ( our Saviour fpeakes o^Matth. 
24. 20.) take life together with our Sav^iours reftirrei^ion 
that brought with it a new creation, anew world, and there 
withall a new Sabbath, as Doctor ^A^drewcs Biftiop of Win- 
chefter delivers it in his Starre Chamber fpecch in the cafe of 
Trask^ As rcafbn teJ is us that there muft hefoms cert awe ap- 
pointed time for Gods pHbllcjue Service i fo as good reafon telJs 
US, wee Chriftians cannot wit;hout finne, allow unto God for 

his 



isjii/l in fine to hind Chrifiians. 2 1 9 

his piiblique fervicc a wor fe proportion ofiime under the Goi^ Se^ A 
pcii, then the Jcwes were, bound to allow unto him under _——Il 
the Lav, God hi ai lei re never having defervcd fo much at the 
hands of man as under the Gofpell ; and there never being 
greater necelfitie of obferving a Sabbath, then under the Gol- 
pell 5 the way of truth and holinefle being fo befer, and with 
fuch encombrances as the like were never knowne to the 
world before 5 yet IHII from the boniag^e and nccejfltie of the le- 
wlfh Sabhath^ wears delivered by the Cfofpell ; for neither doe 
we keepe their day, then called the Lords holy day ; but the firft; 
day of the wceke, th^ day of Chriits rerurre6lionin thenew 
Teijament, called the Lords day^ Revel. I ,T o» And fo willing- 
Jy we come to the confidcration of the right, whereby 77?^ 
Lords day hathfticceededin the -place thereof ; Let it be X.\iQfhame 
of the Q^^abaptiflj Famlifi and SwenkjFcldianjio make all dayes 
cquall and equally to be regarded, fo inftced of Qhriftian libera 
tie to bring into the Churchy an Heathenifh Ucentioufne^ey yec 
ilirely the heathens ever had their feftivalls even weekely, and 
tha?: on the feventh day, which was fomctimes called in this 
refpeft mj^Z/j/xQiivrw . And at this day the Turkes fedivall is 
their Friday, the firft day of cJ^^^/^w?-// kingdome,when hee 
fled from M-tcha to lethriby and thenceforth conftituted both 
the firft day of their weeke and oftheir yeare. Let as many as 
by their Sabbatarian fpeculations, bring all to ludaifme bee 
ceniured as they delervc ^ but as for them that delire to have^i// 
the g^lory of the levees Sabbath transferred to the Lords day^ take 
heed how you cenfure them, leaft you cenfure Aufiin alio, and 
theDoftors of the Church menaoned by him, 'who have de- 
creed this. As for the river called Sabbaticus, let (uch letticc 
^rves their lips that like them» Genfurea of fanatick and pec- 
vifh fpirits^A eas liberally beftowed by fome 5 as the Baiocchi 
and Bagalini, which the Pope fcatters at the day of his coro- 
nation •, but who they bs thicde(crve the:Ti God will one day 
Judge. But I perceive whither this tends y It fonie conceive 
the Lords day to be piophaned by Maygames aixl Morice 
'danccSjthey are cenfared for men tanatick & of peevifti fpirits; 
but they little think that all the Prelates of the kingdome may 
as well cora^ under their lafh^and the whole Parliament iu the 

S3 firft 



aio The Moraiiiie 0f the fourth Commandement^ 

SeU t firftof king Chdrks, But thatthred which here is begun, i-s 
>>.-„__l£^ diawnc cucfomewhat longer in the next Se(5lion following. 
5 In this fifth Sedicn things are focarryed^that it is an hard 
matter to dlfcerne the Dcftors meaning, efpecialiy in relating 
the different opinions, concealing the Authors of them and 
the place where they are to be found, and their arg^uments 
which here are only faid to be derived from the fan^^ifkatioii 
of thefeventh day in the firft creation of the world^ and from 
the inftic-ution of the Sabbath in the fourth commandcment: 
Forherenceitis faid, tbatthey whoftand for thetranflation 
cf the Sabbath from the feventh day ot the week, to the Lords 
day^as by divine authority, doe draw their arguments for the 
juitifying of their Tenet ; which I willingly profefTe, doth 
feemea prodigy unto me 5 namely that any man fhoulddil- 
pute thus. In the beginning of the world, the Lord com- 
manded the (eventh day to be fan6lified5 therefore now under 
iheGofpellj the Sabbath is to be tranflatcd from the (eventh 
%■ day to the firft day oftheweeke. Or thus, the Lord in the 

fourth commandement gave in charge to fandifie the Sab- 
bathj and tells them^ that the feventh day ( of the wceke)was 
their Sabbath, therefore the tranflation of the Sabbath from 
the feventh day of the weeke to the Lords day is of divine in- 
ftitution : As touching the firft of thefe deduftions,that which 
comes nearcft thereunto, is the difcourfeof Dodor Andrewes 
-^iihopofWinchefterjintheStarre Chamber. The Sabbath 
had reference to the eld creatiof7y but in Chrifl we are a new crea^ 
ture^a new creation^ andfo to have a new Sabbath* And Athana- 
fim his drfcoilrfe long agoneupon that of Matt h. 1 1. 27. All 
th'wgs are given to me ofmj Father, ¥inif prioris creationt6 Sab~ 
bntum^The end of the prfl creation^ was t he Sabbath day , but the 
beginning ofthefecond creation is the Lords day : and of this hce 
di(courfeth there more at large* And we find manifeftly this 
notable congruitie betweene the ^Sabbath day and the Lords 
day, that like as God on the feventh day reftcd from the worke 
of creation ; fo Chrift our Saviour rifingon the firft day of the 
weeke from the dead, made that the firft day of his rcfting* 
from the worke ofredempyon. But when I confider the Do- 
dors (harp ccniures ofweaknejfe^ of imfudencyy of ignorance ^ it . 

is 

m 



if fit I I in force to hinA Chfi^Uns. 2 2 1 

is not credible hcfiiould clofely Jet flee at fuchas AthariAflm SeU^r, 

and Doftor Andrew^s i^illiop of Winchefter ; Neither doc I -^ 

find thoroughout this whole difcoiirfe any notice taken of 
this groiindj ivherenpon their diieouri'c runnes. It is more 
likely byfarrethat fomemeaner per(bns, and poore fnakcs. 
are herein letup as markes to (hoot at, and as lignes to be fpo- 
ken againlilt is true, many doe prove herence the morality of 
the fourth commandenient ; The author of the praiftice of pi- 
etie which goes under a ^illiops name, t^ljesthis courfeof his 
tenne arguments to prove the commandemcnts of the Sabbath 
to be morall 5 this is the fecond ^ 'Becanfe it was command^^dcf 
God to AdAm'mhis tnnoce>Jcy, 'Sifhop Andrewes in his P^tterne 
ofcatechetiCiiU doUriae taketh the like courfc, as formerly hath 
beene mentioned andwhich ismore, proteffeth This to be a 
principle : th^ft thj ^Deca/i^^ieu thff larv of nature revived} and the 
Livp 'of'/mtHre is the Image of God: /tow i?i Qod ( faith he) there can 
' heno ceremony^ but allmaft be et email : aidfo in this Image which 
is the law of nature 5 andfo in the Decalogue, whereas a ceremony 
u iU^cc^yiv f^ovcv^^nd accordingly that one day in (even is to bee 
obferved^ and confecrated u-ko Gods Service, as Chry (bftonic 
long agoe hath inferred herence ^ but it is nothing ufuall to in- 
ferre herence the celebration of the Lords day. In like man- 
ner not one that /know^ancient or late,doc conclude from the 
fourth commandementj either the celebration of the Lords 
day^ or the tr.uiflition of the Sabbath from the leventh day to 
the firftdayof theueeke. But herence indeed theyinferre 
( and moft juitly in my judgement ) that if one day in the 
weeke were to be con(ecrate;i unto the Lord by vertue of the 
morall laW; in the dayes of the old Teftamcnr, much more 
doth it become us (bytlievery light of nature) toconlecrate 
as good a proportion of time to Gods iervice under the Gof- 
pell ; And accordingly to rcit from all workcs. that hnkler the 
fanc^ification of that diy in the exercifes of pietie, and fo f .srre 
forth as they are found to hinder it, not for any my (krious iig- 
Trifications fake, in which refpei^i: a very rigorous reit is molt 
commonly c >nceived to bee cn;oyncd tothe Je-wes. I doe 
wonder the C.moniits are reckoned amonglf thofe, who doe 
bitld the celebr^tioa of the Lords day, ttport th^ ccrdfinifhn of 

the 



212 



The Mora/itie aft he fourth Commmdement^ 



SeSi A ^^^ Chfirch and aff,rme this ahfolutdj • when i n t he next Scftion 

LJL- manyCanoniftsarealleaged outoft/^^5n'/«^3 as maintaining 

the divine Authority of the Lords dayes ; and one of them« SyU 
dTLi. vejter by n2ime,iprom\\ng It to be cpimonemcommufiem. And 

as for Schooie-menjit is apparant^ that P ommcfH "Banms^ puts 
a manifert difference betwecne the Lords day and other fefti- 
vities, which are ex inflitutione ectiejta. And whereas BeiLir^ 
7w/>^isalleaged as the mouth of the Schoolemen,to affirme 
abiblutcly, that the celebration of the Lords day, is by the 
conftitntion of the Church, and that in diftini9:ion from them 
who fay it was ordered by the Jpofllrs:! find no (uch matter in 
the pjace quoted, but rather the contrary, both confirminga 
that one day in a wceke is to be confecrated to the Lord by 
law divine, and whereas it was not fit, that now the Saturday 
(hould be itj therefore the Sabbath was turned into the Lords 
day by the Apofllcs;his words arc thcfe, if^s divinnrequirebat 
Ht vnm dies hehdomaddtdicaretur cptltuidivino : non autemcon" 
veniebAt ut fervarettir SMatum, Itacjue Sabbat ttm ab Apofiolis 
in diem Dominicum verfumefi • \^tW\{t Sixttu Senenjis ^dXth^ 
that the inftitution of the Lords day is of the e^poftlcs. as I 
have fbewei in my anfwer to the preface S, 5 . It is true that 
which is here reported oi'Brentins^ as who profefleth it to be 
left indifferent to the Church to ordain one dayin feven^or on 
day in fourteene to be confecrated 5 which whether it be not 
an unreasonable conceit, I am willing to appeals to the judge- 
ment of Doctor Trideaux^ytt Gemardm the Lutheran will not 
follow ^rr«//;^ in this (aslhavefhewedinmy anfwer to the 
preface and 5. Sedition) For hee acknowledgeth the celebrati- 
on of the Lords day, to be ]uxta 'Jpoflolorum conflitutionem. 
And as for Chemnitim what he writes hereof, is not expreffed, 
but for the divine authority of the celebration of the Lords 
day, : I have reprefented the joynt confent of feme it. or 12. 
of ourmoderne divines in the place before mentionedjBeddes 
the concurrence of the ancient Fathers, not ene of them being 
fo much as pleaded for the oppofite Tenet ; -and laftly the ge- 
nerall anfwer ofChriftians in the times of perfecution, when 
they were demanded in this manner ^DomimcHmfervafii^ haft 
thoH l^pt th f Lords day ;for udiajly it was \\\\%^Chrlftianm fum. 



3 

intermittere 



Is flill in force to bind Chrijiians^ zi2 

iviternnttere non pcjfum : I cannot omit it, for I am aQlmftian, S 'El ^ 

The firft opinion ( to wit of thofe who maintained the divine iL* 

authoritie, of the cekbritie of the Lords day by the old Te- 
Itamcnt) is here censured for inclining much to Judaifmcj but 
it is not expreifed wherein. And it is apparantj they doe not 
maintainc the cbiervation of the feventh day. Ccrtainely 
this is delivered in reference to fomewhat, that is not thought 
fi:taljec;vpre(red ; yet.tbe prefacerdidexprcfTeit^ imputing 
unto therji vyhom.he oppoleth/that they doe obferve the 
JevvilhStl^ath, not in lefpeO: of the Jewilh day, but of the 
Jewifli manner obferving it, to wit^ in the way of a rigorous 
reft. But I know none that maintaines any other reft from 
ivorks, then as they areayocations from facred ftudiesand me- 
ditations : vyhereas the jewes obferved it for fome niyfterious 
lignification iakej and thereupon were tyed to a more rigorous 
reft. But let them fpeake plainly, and (ay we are too rigorous 
in thinking fports and paftimes unlawful! on the Lords day. 
And herein /appealc to every Chriftian conicience 5 whether 
thefe be notas great avocations from facred ftudics and mcdi- 
tadonSjasthcwprkcs.of our ordinary callings. Then againc 
ivhiehofus comes neareft to Judaiime herein ? /sitnota- 
gainft the Jewes, that <*At'ifiin profeflethf/^^f //w f/? or are qmm 
fait arc ^ Better to goe to plough then to dances ; and Pamin£ ve^ 
flrAfnelim lanam facerent quamfalt^ircnt. Better it were your 
women ftiould fpin wooU then dance : as their courfe was in 
their feftivalls. Againc, why fhotild their opinion be Jewi Hi, 
by maintaining it out of the old Teftament 5 rather then out of 
the new ^ Then, who are they that raaintaine it onely by the 
old Teftament ? And laftly^not one that I know (neither doe 
I thinke it can be juftly obtruded on any ) doe maintaine the 
fLicccflion of the Lords day, in the place of the lewifh Sabbath, 
either by theoriginall inftitution of it, asfom the creation, 
or by the fourth commandement ; yet upon thefc nullities .is 
founded^ the imputation oHhoih impHdency and ignorance^ in 
oppugning thii received opinion of Divines : That confidently 
taken up for a received opinion among divines, which is in 
no tolerable fort proved 5 not one Ancient alleaged for it, and 
but two PapJfts quoted ; the one of which I have fhewcd to be 

T of 



2 1 A The moralitie efthe fourth Cemmandement. 

V^Si A ^^^ plaine contrary opinion. And of Protcftant Divines, I 

V 1 !j_L_>have reprcfcnted no leffe then elcven,maintaining the Apofto- 

11c ,11 and divine conftitution of the Lords day, befides Gerar^ 
«^/^n he Lutheran, to atfront^^-^^Hi^^ 5 Nay ^ Doctor Prideaux 
himielfe SeEl.7, maintaincs that it is of Divine authority 5 and 
as I remember, in the vefpers at the laft aft unalterable by the 
Church 5 That the Priefthood being changed^ there u made dfo a 
change of the law webeleeve, becaufe the Apoftle faith it Hehjt 
1 2, & it is well if the Schoolemen make the word of God thei^: 
principles ; but of what Law ^ ofthemorall law, or of the 
tcnne commandements jor any one of them ? ( yet we willing- 
ly confefle a change of one particular in one of them)& not ra- 
ther of the law of lacrifices- & fucha change as to fet an end to 
them. That herence the Schoolemen conclude that at this 
dsiy^the moralL law bindeth not, as it was pMified and proclaimed 
bf Mofes ; but ^ at fir ft it appertained no lejfe to the Gentiles then 
to the lewes ; this I fay is a my ftery : And to cenfcflfe a truth, 
when I met with this^in a certaincmanufcriptof one Brewers, 
it feemed to me a very wilde difcourlcj from this place of the 
Apoftle to inferre fo much^but now I meet with it m a lefture, 
of fo judicious and learned Divine as Doftor Prideaux^ I will 
lufpendmy judgementj and waiteuntill I heare what thole 
Schoolemen are, and where it is that they make fuch infe- 
rences ; that being made acquainted withtheraj 1 may judge 
of them according to my capacity ^as they delcrve. Certaine* 
ly Zanchj in the place quoted, makes no (uch Inference from 
that place, Heb» 7. 12. yet the Doftrine which he delivers is 
good and found, though the inftance he makes of the Sabbatf)^ 
too wcake to prove it, as appcares to all that acknowledge 
the Commandement of fanftifying the Sabbath to be given 
to y/^wWjimmediatly after his creation ^ who deferve to be ac-* 
comptcd more hot (purres then they, in whom The defire of 
frey Jothover^rfinne thefbnt ? Now what one of our Divines 
can be alleaged to derive theauthority of r^^ L^r^h dayfrem the 
law of Mofes ? I am verily perri^aded, noi one : Thcfanftify- 
ing of the Lords Sabbath they derive from thence, and the 
fanftifying of one day in (even, btit not the authority of the 
Lords day : But if it may appeare otherwise, that the Lords 

day 



Is fiill in force te bind Christians. 2 25 

day by good authority isTubftitutcd in the place ofthefe-^^^ ' 
venth to become our Chriftiln Sabbath, fuch as our Saviour * ^* 

forc-prophecied of (Jliattk 24. 20. then from the fourth 
commandcment, they may make bold to conclude, that it 
ought to be {an6;ified. And this Zanchy himfelfc juftiiies iq 
the place quoted Qha^. i 9^ as before hath beene fhewed. And! 
our booke of homilies exprefly tell us^ that now Sunday is be- 
come our Sabbath. But we keepe not the fcvcnth day, the 
rclt on that day being ceremoniallj and prefiguring the reft 
of Chrift that day in his grave. 

And as for the authority whereby wee have fubftitutcd 
the Lords Day in the place of the feventh,wc anfwcr, that wc 
are not they that have fubftituted , but the Apodles have fub- 
ftitutedituntoourhands^God having marked out that d ly 
unto them by a worke nothing inferior to the worke of Crea- 
don ; to wit 5 the worke of Chrifts Refurreftion, (iach a 
worke as brings with it a new Creation , and therewithal! a 
new Sabbathj as Doftor zAndrewes obferves out of the an- 
cients, and delivered as much in the Starre Chamber. And 
whereas under the Law the JewiQi Sabbath was called the 
Lords Day ; Now under the Gofpell the firft day of the weekc 
is called the Lords Day in the language of the holy Ghoft in 
the new Teftament. And whereas our Saviour gives us plain- 
ly to underftandj that wee are to have a Sabbath under the 
GoCpcllMath. 24. 20. as the aforementioned Doftor ex/;?- 
dreives dothobfcrve in his patterne of Catechcticall doftrine. 
In common reafon , and in the conlcience of a Chriftian 
what day ought to be this cur Sabbath rather then the Lords 
Day , 'fo called in the language of the holy Ghoft ; efpecially 
confidering that not that day of the yeere, but that day of 
the wcekeis called the Lords Day,a$ by moft generallacknow* 
Icdgeinent of all ihe ancients hath beene (uppofed. And to 
urge one place more out of the old Tclbment , then her^ is 
in a violent manner obtruded upon us, Pfa/,ii%. i^. This u 
the day which the Lord hath made Jet us re'vyce, and he glad in it, 
is evide?!t/y Jpohyi of that d^y wherein the ft one which the buil^ 
dcrs refnfed vpm made the head of the corner. Now by thut ftonc 
the holy Ghoft chiefclyunderftands the Lord Chrift, Aiat. 

T 2 31,42. 



226 ^^^ ^oralitie of the fourth Commmdement^ 

SeEl t 2 '•4^- Marcii.io.Lucio^ij. A^Is <\.ii, jTct2,y, ani 
*^!_ when was hee made the head of*the corner , but in the day 
W2. 1.4. of his Rcdirreclion 5 the Apoiile profelTing. that He was 

declared mightily to be the Sonne of God touching the fpirit of 
fAnclification by the K>ifHrreBion from the dead. And under 
what ftilc did they rejeft hirag andcondemne him as a blaG- 
phemcr but for making himfelfe the Son of God? As for the 
rigorous obfeivation of the reft prefcribed unto the Jewes ; as 
from kindling of fire 5 and dreiUng of meate; fome qualitic 
that rigour , conceaving that kiy^dling of fire was forbidden 
onely for the works to be done about making the Tabernacle. 
This being delivered as a preface, Exod-:^'^, 2. when the free 
will offerings were now to be receaved for the promoting 
oftheworkemanQiipofthat which formerly was comman- 
ded. And that dreding of meate was not forbidden them, no 
not in the gathering of Manna, as fbme thinkc ^ if then , yet 
not as a generall courfc to be obferved for ever 5 And as touch- 
ing the Table that Nehemiah kept, thus we readc. i^oreover 
rete.5.17.18. there were at my 'table, an 150, of the Jewes and rulers which 
came unto us from among the Heatheyi that are about m. And 
there wa4 prepared daily an Oxe^andjtx chofen Sheepe^ 'and Birds 

were prepared for me and hee was fofarre from confciouf^ 

nefic of profaning the Lords Sabbath herein, that hee con- 
cludes \}cwi^^Kemember me mj God in goodnejfe^ according ta 
all that I have done for this people. But fuppofe they were tied 
fo ftriftly to fuch a reft , as from workes not fervile, onely in 
feeking againe^^as Zanehy btianceth the condition of a worke 
fervile ) but even from' (uch as ten led to the refrefhing of 
theirnatures I yet the reafbn hereof depended upon the my- 
fterious iigniiication of this reft 5 as formerly I have repre- 
fented out of L^nijfrom which ceremon-iaiky weeareabfol- 
yed 3 ^nd confeqaently freed from that rigorous reft depend- 
ing thereupon , and reft onely from works fo farfeiorthas 
they are avocations from Sacred Studies and m..'iitations ^ as 
Calvin exprefTeth it ^ and tliis wee accompt a morall reft, 
^diftinguiOi-'d from ceremoniall. And whereas the Do£lor 
tellsusthatruchalikcdiftindionis infirme , being con.'ent 
to fay nothing to confirme it, fave that theText fas hee 

faith 



isjlill in fine to Und Chrijlians. 227 

faith ) iffjrds it yj'^t :\ had thought the very light of nature ^^^ ^ 
had beene (lifficicnt to embolden us to conclude , that where ^^—-^ — *- 
thefanftificationof theday is commanded , therewithal! is : 
commanded abftinence from all fuch things as would hinder 
thejfanftification of it, And as for the text it fclfejic isapparcnt 

that neither the kindling of the fire, nordrellingotmeatc 
is particularly forbidden in the fourth Commandemcnt, 
Neither doth hee Co much as obtrude upon his adverfaries 
that they derive the fandification of their chriftian Sibbath 
from ought in the old Tertament, lave irom Gen, 2/3. and 
from the four h Commandement. In neither of which doth 
hedeale fairely 5 but is content to confound things that dif- 
fer^ as if in this particular he affefted to fiih in troubled waters; 
arid we have better evidence (and indeed it is our only evidence 
therence) out of the old Te<hment, for thefeftivity of the 
Lords day,then he is willing to take notice of, namelyour of v 

thc^faL 118. 24. Neither is it poifible he (hould beignoranc 
thereof, howfoever hee doth diflemble his knowledge of it. 
Yetl hope it is enough forus totinde evidence for it in the 
Sunfhinc of the Gofpell j and indeed here alone we have the 
original! obfervation of it, though that it (hould be ob(crved^ 
is as evidently prophecied in the old Teftament^ as that 
Chrift is thefione which wasfirfi refpifedof the ifmlders,^nd after 
made the head of the corner, adding only this unto it, that the 
day wherein the Lord did this^jjand made ib glorious a worke, 
marvellous in the eyes of men, was the day of the reiurreftion^ 
whichlfiippofe no intelligent Chriftian will deny. Iconic 
unto the 6, SeEliofi, 

6 Who they be that mah^ their hoafly that they have found the 
jnftitHtion of the Lords day in the new Teftament exprejfe/y,^ wil- 
lingly profeffe I know not, neither doe I thinke the Do6bor 
knowes. It is, true our Saviour oftentimes dirp fit ed with the 
Pharifces about their fnOerflitioHS obfervatioyi ifi he Sabbath day^ 
which at length degenerated into voluptuous living en that 
day;in fo nuch^ that ty^ujtin tells the Jevves plainly It is better- 
ts fToe to plough th'on to Ltnce: but if herciipt-n VOU aske, where is^ 
my the leaji liifpicion of the abroqatin^.ofit ? I anfwer every one 
knowcs. The time was not yet com! for the abrogath'^ of it, -Nay, 

T 5 ^ ' he 



228 The Moralitie of the fourth Cemmaniement^ 

SeEl A ^^ difcoiufeth (b as if 40. ycarcs after his death, the obferva- 
*^l_ tion of the Sabbath (hould continue, as when he exhorts them 
at (lich a time, to fray that their flight he not in the Winter^ mr 
entire S ah hath day Matth, 24* 20. what will you conclude he- 
rence?cherefore the obfcrvation of the Jevvifh Sabbath was ftili 
to continue among Chriftians ? if you doe, who (hall more de-^ 
fervedly be obnoxious to the ceniiirc of Judaifme, you or wee^ 
yet when he tells them,tW the Sonne of man k Lord of the Sab- 
bath^ how few interpreters writing hereupon, doe not take 
notice of his power to abrogat it ? But is it not enough that 
jP^^/cryeth downc the ceremonies of thejewcs, and in ipeci- 
all their holy dayes, and particularly xS^abbaths ; to wit, fo far 
forth, as they are found to be (hadowcs, the body whereof was 
Chrift, fuch was the reft on the feventh day , as prefiguring 
Chrifts reft in the grave. But no (bber man ( I trow )will he- 
rence conclude that herewithall hec cryeth downc the (etting 
apart of any time for Gods fcrvice, that having no colour of 
ceremony, or reft from fuch workes, as hinder us in the fer- 
viccofGod, this being as little ceremoniall as the former, I 
make bold to goe one ftep farther, and conclude by the fame 
reafon,that neither doth hecrydownethe proportion of time, 
to wit^of one day in (even, to be (et a part for the exercifes of 
piety, becau(e in this particular, there is no more ceremonia- 
licie to be found, then in any one of the former. But to pro- 
ceed, what indifferent man would once cxpeft, that in our ^Ja- 
viours difputations with the Phari(ees about the -S'abbatb, 
mention ftiould bee made of the Lords day inftituted in the 
place thereof > It is enough, wee find it inftituted after our 5'a- 
viours refurreftion ; and fufficient I trowe it is to prove that 
it was inftituted, and thatin the beft manner, namely by efta- 
bllfhing it defa^o in praftife amongft the Churchesjl fay, this 
is fufficiently proved by the obfervation of it ; which un- 
doubtedly , neither was nor could be by chance. A Sovuc 
mufling in the earthjmay make fomething like the letter A. but 
not Enniiu his Artdromacha faith Cicero, In like (brt the con- 
currence ofthe ChurcheSg in the obfervation hereof from the 
Apoftles, and continuancetherein unto this day, could not 
be by chance^ but by order, and that from the Apoftles. When 

you 



is fit /I in foue to hind Chrijiia^s. 225 

you as&c". Did not the ^poflles ki^pe the lewifh Sab hath ? I SeSl^A 

anfwer, I doe not iinde they did, yet I finde revelations 

were made unto tbem of what was to be done by ddgiees. 
Ff/fr was challenged <iy4[}s 1 1. by the reft of the Ap':>ftles, for 
preaching the Gofpell unto the Gentiles. They tooke indeed 
advantage ofthejcwcs Sabbath 5 to preach the Gofpell unto 
them congregated together AEl^ i i^So di J they to the (ame end 
take the oppotunity of the feaft of Pentecoft, AEls 18.21. I 
grant the Sabbath day wasoblerved together with the Lords 
day by fome Ghriftians ; T^aronius imputes it to the OrUntales^ 
and gives the reafon why i^ormerly reprelented. If any man 
infcrre herehence that the celebration of the Lords day, is 
grounded upon the conftitution of the Church onely, let him 
make it good 5 for there is no reafon that words (houid carry 
it, much lefTe the voyce of one Papift who here is quoted. T 
am fure T)ommcHs "Bannes and Sixths Senenfis , are at another 
opinion, formerly produced ; and hereafter follow many Ga- 
noniftsthat maintaine the contrary^by the relation of dxA: i?- 
> w^and btie of them, Sylvtflt:r by name, prof efTeth that ft 'lis 
CommHttis opinio ^ tbat'lth Cjfiyiv he aitthbritif, Xi 'Brerititis 
thinkcs otherwift ^ yet ijerardus refufeth to tread in his ffeps, 
though both are Lutherans. And it the Rcmonftrants concurrc 
VJithBremHs^it is nothing ftrange.they are (b neer a kin to the 
Sociiiians and Anabaptift?jwho renounce altogether the obftr- 
Vation of the Lords day. . I have formerly reckoned up and 
produced no leffe then eleven of our Proteftant Divines maia- 
t;?ining the ordinance thereof to be Divine and ApoftolicalK 
BcfideS"the Ancients who are many^and they expreflc for the 
fame, and not one that I know avouched to the contrary. Pre- 
cept indeed we have not for this in the new Teff ameiit^but that 
w^^ is better then a precept. For had the Apoflles commanded 
it^and the Churches not praftifed it,thcircommandement had 
beene obnoxious to various interpretations ; but they tooke 
order to eftablifti it as appearcs^^i'.? fn^c. And D. Lake tcis us, 
that where divine precept is wanting, praclife guides the 
Church; and that the workc of the day is tht ground of hal- 
lowing the day 5 and r he worke of redemption is nothing iti- 
feriour to chc worke of creation j and I appcale to every Chri- 

itian 



2 zo ^'^- Mfiralitie of the fourth Commandement^ 

SeSi 6 ^^^" confcience , whether tipon rufpitioa that we Chriftians 
V * mult have a Sabbath to obiecyejas the Jewes had/or which we 
have the exprefie v/ords of pur Saviour^ Matth. 24.20# D. An'- 
■' drewes conciivning with us iii this ; and that this Sabbath xnuft 
be fome one day in the w^ske ^ which from the ordinance of 
God immediately frQm the creation ^ that God himfelfe hath 
declared unto us, ^^fihrjfcfiome obferveth, and reafon conclu- 
clct^as^nach for this, and that from coniideration of the pro- 
portion of time which the Lord required of the Jewes under 
the law, for undoubtedly wc (liould iinne if we £hould allow 
God a worfe prppoi tion under the Gofpell 5 and it is evident 
.{hatnoceremonialitycanbe found in the fanfkific^tion of 
one day in feycn , or in the reft of one day^ in (even.' I fay 
let eve^j qnj£ judge wfiether in. Chriftian j^afon any day 
^i^ the.^s^ceke be tp be prefeii^cj- fpr-tUs, beEarc the tord? 
■Af^.y th^beingthc day 'pf CHrifts rcfiirreftion , the cjay 
..^herein T^he Stom, ^^ic^ /%. '^^i^^^/ ^rf^fi4 7^^. ^(^dethe 
. head of the corner .; and this dfay not of the yeere^ but of 
.the Wieekeji^eing in Scripture- phrafe called the Lords day ; 
llkeas^the JewifKSabbath was foijmerly called the Lords holy 
^y9^/*5^»: A4ds unto tjiis that, D/Pri^^^a- here juftifieth 
their ob(ervation who maintainc the celebration of the Lords 
day to be by authority divine confifling in thefe particulars* 
l.That^i^^ffcmed 4 dang^r^Qus-i;hJ.7i£tGthe'vhoieFdhricki of re* 
'i\gion^fif^ldhun^ne'Gx-d^/m^ limit the^ niceffnjyf G(ids vporfhij^ 
jpr t^tjJje. '£hurchpjo^idmt af[mkki^t^t^ tlie.fUafHre.of the 
Clerp-e^and they perhapi^ nop wifl , at one Among i heppfi/ves , ■ Tot 
.y^ha,t, ypoHld^i^m, kH-f.cd,0,bout,t}^ir FArrif^^h^y: -jokes. offixen ^nd 
domefficke troMes ( m the invaded guefts in the 'hotj 'CoffeU^ 
^j^Qt^ldthe^^ np^f^fily fet at naught anhtimajje crdinarJS/^wotitdnot 
.f^fl-''^^^ WJ^.- f^f^y '^^fp^/^fi "^f-^f^-^ ?^^'V- 4hfinting.ihen^:(vesfrom 
ilfJ^Ji ^i'^^p^^^ching^mdgtve thernfelv.es fre^ 'leave of doing or 
.negleBing^any thing , were there not fomethingfchn'Xi^ Script.we 
r^bioh mare- then any Immane ordinance or tnfntHtien.fhcnldhmde 
Xhe confcience > yet it is eafie to con jcdiure what would be an- 
fwered'to all this, for excommunication upon dilbbcdience 
tp the Church inay be a bond ftrong enough to oblige them 
nereumojOrifmenbc not fo fenfible hereof , yet thelawes 

of 



is fit I I in force to hind Chriflians. 231 

: of the land and penall ftatuteSjtnay provide for fuch reftraints SeU^6* 

by fiich punifhmcnts 5 as whereof every naturall man will be — 

fenfible enough ^ we have other confiderations to propolc, as 
I. Touching the proportion of time, to be allowed to Gods 
fervice, which concerneth the quantity of the fervice it (elfe. 
X. This is a thing very confiderable and of moment. 2. We 
have no example, that the quantity of fervice to be performed 
tothemaftcr, was left unto the confcience, or pleafurc ofthc 
fervant : but rather is to be prcfcribed by the Mifterjcfpecial- 
ly by fuch a Mafteras God i?. i. Who hath made us 1 2. Who 
will infinitely reward us ? 3. To (ervc whom is our moft 
perfect freedome and happinefle. 4. And who is able to give 
us ftrength to performe it ? 5 . And who is tenderly fenlible 
ofourweaknefTes, as he is moft privy to them. 6. And after 
Cod hath difcovercd this unto us, and required the propor- 
tion of one day in (even to be confecrated to him, and that un- 
der the Law ; furely reafon doth fuggeft. that we cannot per- 
forme leffe unco him under the Gofpell. 2. As touching the 
particularity of the day under this proportion, i. We read 
that there is one, that is Lord of the Sabhath 5 Now in realbn, 
who (hall appoint this day, but he that is Lord of it ? efpecial- 
ly coniidcring that it is hl6 holy day Ef, 58. and fuch feftivalls 
were faid to be of his making ^falme i 18. 24. This is the day 
which the Lord hath made, not of mans making : fecondly, but 
it may be faid, he may leave unto man the appointing of it, if 
itpleafehim 5 laniwer, that in this cafe it (lands them upon, 
to (hew their Charter for this. Thirdly, .for my part, liee no 
caufe, we (hould defirc any fuch liberty, but rather pray un- 
to God to blefTe us from it, i. For a8/amflc(h3 Ifhallbee 
flire to put it off to the end of the wceke ; and I may be gone 
out of the world ere that day comes ; and when that day. 
comes, I (hall be as loath to come to the fervice that day re* 
quires as ever, and afToonc weary of it, and fay, ivhen mil the 
Sabha{h begdne, that I may returne to my former courfes, fe- 
condly, as I am fpirit, I have caufe to make choycc of the firft 
day ; for a love pri/ici pi jim ^ and Adam And Eve, being af- 
ter the beafts of the field, made on the iixt day, and planted 
in Paradifc^ the (eventh day, .was the firftcntirc day to hint 

V 4. Dodor 



z^t 



The 31oralitie of the fourth Commandement^ 



^ ci ^ 4. Do'flor L^k^ Bifhop of Bath and Wells, obferNTes that 
_ _I„ feitivaiis Hayes have evcrbeene commended untouSi by fome 
notable worke done on chat day. Now what worke, like un- 
to the refurieftion of Chrift, on the firft day of the weekc > 
5. *B\{ho^ zA.-^dyewes obferves in his Starre Chamber fpeech, 
that this rcdirreftion brings with it a new creation, and calls 
for a new Sabbath ; and I find this, to have becne theobfcr- 
vation of Atha>ia(lHs.y^ho^xx. 1 300. yeeres agoe, 6. If wc were 
left at liberty in the choycc of the day, it is to be feared, that 
if there were twenty dayes in the weeke, there would be twen- 
ty differences betweene us thereabouts, 7. Laftly, if left at li- 
bertic t I find norea(bn why weOiouldkeepc our {elves, to 
the oblervation ofthe fame day j this is fo apt and prone to 
breed in us an opinion of the neccflfitie thereof, and fo plunge 
us into (iiperftition ere we are aware, and thereby make our 
whole fervice of God, on that day diftaftfuU unto him. To 
proceed, the Pra£tife of the Apoftles is in Scripture, reprefcn- 
ted unto us in three fcverall places ; thefirft whereof is <i^f?* 
iO 7. Upon the firfi Jay oftht week^^ rphe^ the Difciples cami to-' 
(rether to hreakc hread^ Paul preached unto them. The praftil^ 
is improved thus, why is itfnidexj^ejfelyythat the difciples came 
together to heare the word preachedy and receive the Sacraments y 
rather on this duy then any other 5 rather then on the lewiflj Sab-* 
hath^ were it not then a cnftome^ to celebrate on that day their 
publique meetings ^ the Sabbath of the Jewes^ beginning by degrees 
to vanljh fit is farther confefled, that the Fathers and all imer* 
preters (almoft) doe foccuiceive it, Obfervcj not a Father 
is found 3 to take it in any other {enfe , only the Magdehur-^ 
genfesy and Calvin.zvt faid to ftick at the phrafe ^ Vd^^ruv^ 
as if it mightfignifie fome one day of the weekc 5 and yet iti 
Scripture ph rafe Jt i s apparant that, «f«>rii rndBiiTv^C^farc, 1 6 » 
^. is all one with, t^t a-a^i^ar^v^ Joh^2o,i^. KndithSal^ 
7»^y/^ his obfervation, t\isx.tht Pythdgoreans called the firft 
day of the weekc «^'«, inftccd of t^/^' », "But the Dv^dlor pro- 
fcffeth, that from a cafuallfaB he (eeth not^ how a folemne In'- 
fiitution mny^ he jufily grounded 5 but it is not proved, that thh 
fa(fl was caluall ; nay the text carry eth in the face of it mani- 
fcft evidence againft cafealitic* For it is faid that they came 

together 



Is jiillinforce to bind Chrijlians. 25 j 

together to cat bread ; all then convening to a facred a<ftiorJ, SeEl.6 

how could this be done, ifchey had not agreed hereupon be- 1 1 

fore 5 cfpecially it being a biifinefle whereabout they came, 
that required folemne and (acred preparation ? all which af- 
front cafualitie. Take the circumftances aright, TheDifciples 
from dkers parts came together that day about foUmne and facred 
ri<^/(?^;therefore it was ordered before^to meet together on that 
day ; Now this concludes only concerning thern ; and there- 
fore WdHjtHs profcilethjtbat the force of theTc three textSjtakcn 
apart doe not conclude, but joy ntly ; Now by the next place, 
l,^«?r. \6, 2.it appeareth, that the fame day was the ordina- 
ry day ef mce ing for the Cormths-^and for thcChurches of (74* 
/atJa alfo : Now how can^.c it to pafle, the fame day was the 
day of meeting about holy exerciles, in the Church of Ephe-" 
[t4s^ the Church of Corwth^ and in the Churches of GaUtia? 
could this ordinary courfc Cfcr fo rruch is fignlfied, i. Or. 
i5.2.)offomany Churches concurring herein, comctopafle 
by chanccj or could their confent herein, fo many Churches 
fo farrc diftant one from another, be wrought by chance, and 
not rather in all rcafon^ was wrought by authority Apoftoli- 
call ? And as for the (econd place, i Cor. 1 6, i. whereas the 
exception is, that there it is (aid the Apoftles ordered colleElioni 
Bn that day, hut not their meetings 5 yet Do dor ^»^rf 7??^/ in his 
Starre Chamber fpeech alleageth it, as the Apoftles precept, 
for their meetings on thatdayjand (b doth "TarAwfox though 
it be notexprefltd, yet fo much is implyed, as by therea(bn 
formerly mentioned hath beene argued : e(pecially confidc- 
ring the laft place, ReveL i. 10, where the firft day of the 
weeke is called the Lords day, a notable evidence of the di- 
vine authority 5 the Scripture phrale no where calling any 
the Lords day, or the Lords Altars, or the Lords fealts, but 
(uchasare of the Lordsinftitution ; and in thi? particular, 
^ifhop AndrcTves compares the Lords day ivith the Lords Suf- 
pery profefllngnhe notion to be a like in both. And hereupon 
it is moft ingenuoufly SLcknowled^cd^th^tThea/terationojf^the 
name doth intimate^ that the Sabbath w^u alf9 altered, in relation 
to gods worp/jp, but the appointment of the tim^Scc, wherein en- 
deththis Sedion. And the next begins with this queftion^ 

V 2 tvhat 



2 34 ^^^^ Mordlitie of the fourth Cemmandement^ 

Se£l ^ "^^^^ ^^^^ '-f^^^ ^^ rtjj^w^ that the Lords day is founded on dhinc 
- authority > and the anfwer is, For my part(rvithout prejudice to 

any mans ofinion) lament unto it ; how ever the arguments like 
me not, -whereby it isfupforted ; well therefore, let us lovingly 
and candidly, as it becomes the gates of the mufeg, confcrre 
about thefe arguments. Firft^ thu inference offends me ; that in 
the cradle of the -world ^ (jodhleffed thefeventh day andfanBified 
it j therefore all men are bound tofanUtfe it by the Law of N a^^ 
ture : fince I both doubt, whether the T^atr larches did ohferve it 
before Mo(es time^ and have learnt alfo that the Law of nature U 
immutable r^ Doftor Andrewes in his patternc of Catecheticali 
Doftrine writes faying, This is a principle, that the Decalogue is 
the Law of nature revived^ and the law of nature is the Image of 
God. B\Xi let us confider the argument; It is one thing to ex- 
cept againft the antecedent, another to except againft the in- 
ference made herence : As touching the Antecedentjit is one 
thing, what God hath ordained, and may be another thing, 
what the Patriarches obferved ; we fay God ordained it in as 
much as hee commanded itin thefe words, Therefore God 
hie ffed thefeventh day and hallowed it^ that is, commanded man 
tofanBifie it as hath beene proved : and is alfo confefled i only 
to helpe themfelves, as it were at a dead lift 5 they fay, thofe 
words in Genefis^ are uttered by way of anticipation 5 as 
much as to fay 5 because God refted on that day, therefore 
God commanded man to reft on the fame day, and fanftifie it, 
but when ^2500. yeercs after ; for the unreafonablenefle of 
which interpretation, and the incongruitie thereof unto the 
fame words, repeated in the fourth commandcment 5 I ap- 
peale to that which I have formerly difcouried hereupon : 
Now if God from the beginning ordained the feventh day ta 
be kept holy ; wee leave it to every fober con(cience to judge, 
whether it be not moft likely, that both Adam and the holy 
Patriarches obferved it ; for we infift not in this argument upon 
humane obfervation, but mecrely upon Divine inftitucion. 
And though God did from the beginning command it, yet it 
followeth not, that all men are bound to (anftifie that day, 
unlefjethey havefome evidence of Gods command, where- 
with we are made acquainted by the Scriptures. If the law of 

nature 



Is Jim in force to bind ChriUians. 235 

nature be meant a light of nature convincing U8,wc doe not in- SeSl^ f^ 

fcr iierence or at all maintainefnor any that I know ) that in 

this fenfejall or any are boundto keep the feventh,or a feventh 
day holy 5 but onely by vertue of Gods comn^and. Yet 
this wee profefle , that feeing it is generally confefled that^/ 
th:^ verj/ light ofnAtiirefome time is to he fet apart forGodsfervice, 
Wee cannot devife in rea (on any better ccurfe , then to fet 
one day in fcaven apart for this ;con(ideringthefifftdivi- 
fion of dayes is into weekes 5 and if a feventh part of our time 
be in reaibn to be confecrated unto God , wee thinkc it 
more convenient to fct one intire day in (even apart for this> 
then the (eventh part of every day , bccau(e the other bufi- 
nefles of every day are apt to caufe diika^ion from the Lords 
lervice. And as I have butetft difcourfed; it is more fit the 
Mafter (hould appoint unto the (crvant what, proportion of 
fcrvice hee fhall performe unto him 5 then that this (hould be 
left to the diicretion or liberty of the fervant. 1. both the 
honour of the Ma(ter requiring this, 2 . and the good of the 
fervant; for hereby hee Qiall be afflired ofthebctoer accep- 
tance at the hands of his mafter. And fo for the particular 
day^ it is fit the Mafter (hould raarke out that alfo unto 
him by (bme prerogative fet upon the dayjas hee did the fe- 
venth day, by fini(hing the worke ot Creation , and by his 
reft thereon from his workes to call man to an holy reft from 
his 5 fo to be more. free for the (crvicc of his Creator. In which 
cafes, both touching the proportion of the time, and par- 
ticularityofthcday, the Law behig made jit (hall continue 
immutable and unaherable by the will of the Creature 5 but 
mutable , and alterable according to the will of the Creator : 
fb that things being well diftingui(hed 3 and rightly conftde- 
red and ftated, I fee no bug- beare of inconvenience in all this. 
Neyther doe I fee any reafon why the fpendi^j of one day in 
Gods holy ivorfhip as a morall and perpct nail dnty , (hould fceme 
difta(^full to any. Since it is apparant that God commanded 
it unto his people of the Jewes ; and for \6oo yeares it hath 
beene continually obferved by Chriftian Churches unto this 
day; and I make no doubt, but it (hall hold till Chrifts 
commin^g; though from the beginning ^f th;i World it was 

V 3 never 



2 1 6 7^^ Mo^alitte ef the fourth Commandementl 

Se£i f5 never found to be fo hotly oppolcd as at this day. And wh y 

- V Should any man ftick in acknowledging it to be morall 5 when 

never any man bufied h'lmlcUe to finde out any ceremonia* 
llty in reference to the proportion of one day in (even ? 
Neither doe I thinkc ever any man called it /udiciall , but 
Az^erins profeflTeth it to be rationi maxime coiifentanetim mofi 
agreeable to reafoyi : and no man that I knovtr hath at any time 
fet himfelfe to devile a proportion of time to be fpent in 
Gods fcrvice, more agreeable to reafon then this. And as f©r 
the third offence taken ( for I know not any that give it ) 
The fourth Comma ndement is brought by none that I know 
to prove that the Lords Day is now become our Chriftian 
Sabbath ; but fuppofing it to be our Sabbath , as the bookc 
of Homilies (ayth it is ; and our Saviour fignified that 
Chriftians ftiould have their Sabbath , as well as the Jewes 
had theirs , Math.2^.2o» wee produce the fourth Comman- 
dement to prove, that wee ought to fan^lifie it , and that wc 
may the better fandifie it, to reft from all wcrkesthat hin- 
der the fanftification thereof ; And indeed the Commande- 
demcnt is (b drawcn 5 as to command one day in feavcn to 
be obferved , and whatfoever is that icventh prcfcribed by 
lawfull authority 5 to (anftifie it; and abftaine from all works 
whereby the hallowing of it is difturbed 5 and all this we 
take to be morall, namely the worfhipping of God in a ccr- 
taine proportion of time prefcribed by him, and to that pur- 
pofe to reft from workes 5 not for any myfterious fignificati- 
on fake , as did the Jewes ; wee thinke the praftife of thc^ 
Church in the Apoftlcsdaycs is fufficienttoinferretheapo- 
itolicalljand divine inftitution thereof 5 from hence Athanam 
[tm , ^/-/Y/, Auftin^ and the Fathers generally, ( for I know 
not one alleagcd to the contrary ) fo take it* And the Lords 
Day hath no other notion in Scripture language, then a day 
of the Lords inftitution ; and this is confirmed in that it 
comes in the place of the Jewes Sabbath , which is called in 
Scripture^ the Lords holy day Sfay^^. mdPfal. 118. 24. of 
the day wherein Chrift was made the head of the corner , ha- 
ving beenc formerly refufcd of the builders,it isexprefly faid, 
that it is the day that the Lordhath made • and thereupon wee 

are 



is^ill in force to bind ChrifliaKf. 2 'in 

are called to rejoyce^mi be ahtd h it. And it hath this con- Se£l 6 
gruity in the caiifc of its inrtitution to the firft Sabbath ; that. 
s^s on the fcventh day the Lord reded from his Work^ of 
Creation, lo on the Hrft day of the weeketheLord Chri^ 
riling from the dead, then relied from his worke of redem- 
ption. And lalUy Chrilt bringing with him a new Creation 
is it ftrangc that he fhould bring with him a new Sabbath?and 
no day fo fit f^r this , as the day of his Rcllirredion. And 
laftly wholoevcr doth not icit fati fied With the bare crdinance 
of the Church ; muft hee not be driven to acknowledge an 
ordination more then humane , requirablc thereanto > Of 
the necelTity of my conlequences j and evidence of expreflc 
Scripture formerly mentioned , I leave it to the indifferent 
to judge 5 and to none fooncr then to Doftor Prldeanx him- 
felfe 5 none being more able to judge of Confequences thca 
hee, being (b verfed therein , and 1 am well perfuaded of 
the indiffereney of his afFe(flions 3 and had thole writings in 
the canvaifmg of this point beene extant before thisLefture 
of hi« which hath fince come to the light of the prefle 5 I 
am apt to conccave that either hee would have given way to "^ 

that which (eemes In my judgement to be the truth , or re- 
prelented good reafon of his diflenting from it. The Apoftles 
example, nor 16 ondy , but drawing the Churches generally 
tothefamepractife, doth argue a conftitiition; yet morels 
brought for the confirmation of the authority of the Lords 
Day then example. That of fear chiy^^wto the veyles And fljU" 
dowes of the aid Teflament tofinde this inftitution is a myftcrv 
unto race 3 and (b farream I from that courfcjthat Iknow 
noneguiltyof itjTheancifeiit Fathers fometimes doe expa- 
tiate this way , for the fettin^ forth of the honorable con- 
dition of the Lords Day ; but they build not doftrines there- 
upon 5 which if they had done in tome particular cafe ad- 
vantageous to our advcrfarles , it had beene enough to have 
cryedusdowne. 

As forJudaiGneJ have often fhewcd, how little colour 
there is for anyfucH imputation to be cafluponus, but ra- 
ther upon our advcrfarics : I (ee no caufe to rang« the TfrrcT" 
buflan with the Bblonlte , but were they yoake-fcllowes, 

whereof 



2 \2 7 he moralitie of the fourth Commandementl 

S^Si 6 w^^^'^o^I ^^*^^ ^^^ ^^^ ^^^^ evidence ; yfet (li odd not wee 
_J1__L-L- draw with them under the fame^yoake ; ihemnitim hisdif- 
courfe I have fornneriy examined fomewhat at large ; The 
vciuntary conjecrationpfk by Chrlflians no man hath caufe 
to embracejwho prafefleth himfelfe not fatisfied with the 
bare ordinance of the Church, as but erftthcDoftof did .Of 
Brentius I have fpoken enough ; yet well fare him that pro- 
fefleth the autboi ity of the day to be fo farre divine^that he 
ycho Jhall tjegUB it , or mfhly breake it^ doth forthwith become 
roorfe then the Jew or InfiJell, As for the ay^rminians^vihAt 
refpe^ foevcr they pretend to the fatterne of the primitive 
Churchy like enough they could be very well content with 
the Socinians^ to make all dayes cquall in ufe , as well as 
they arc in nature 5 or in refpe^ of any myfterious fignifica- 
tion i I leave ^Azoriui to refreOi himfelfe with the juy ce of 
hlsov/ne diftinSion ; It is well that Suarez comes fo farre 
as to profefle that pr a flically it is mtalterabiebj the Chiirclu 
h%Soi(^4vin^ Bucer,Chtmnitltiiy and the reft^who arc Qneiy 
faydtoaffirme that//// the Chnreh hath power to chmh the 
'Lords day fefome other y I finde no fuch thing in Calvift, and 
Bficer : as for what Chemnitius delivers hereupon^in my judge- 
ment hee fayth no more then Cdvin : though fbme particu- 
lars in him I have found to be weake enough, upondilcuf- 
fion in the 6 Se^Jon^ of my anfwer to the Preface : having 
there met with the fame names , named to the fame purpofe. 
It is not credible to mec they fhould give power to the Church 
to bring us backe to the Jewifh Sabbath : in that ca(e who 
ftiouM favour moft of Judaifme } or preferre us to the Tnrkes 
feftivallday which is the Friday, To be inftlaited in me- 
mory of our redemption , admits an ambiguous fignificati- 
on ; That bringing with it a new Creation , and fo requiring 
a new 5abbath;asBi(hop Andrewes difcourfeth d^ndAthana' 
Jius 1 200 y cares before him.; No day had a better, matke for 
this to be preferred into the place of the Jewes Sabbath then 
the day of Chrifts Refurre<flion ; yet confidering that not 
that day of the yeare j'but that day oftheweeke is called in 
Scripture the Lords "D ay ^this maketh it evidently to favour of 
Divme inftitutioHj yet it is well that here it is acknovykdgcd 

~' to 



Is fiill in force te bind Christians. 2 5 9 

to be exprefly of traditions ApoftoUcall. 'Bezm addeth, & vere Vpff dt 
^ivina^on Revel, I. 1 0. I truft we [hall ever give due refpefl, * 

both to Law , and Gofpell ; and the better concurrence wee 
finde of chein for the maintenance of any dodrinc of ours., the 
mere caufe wee (hail have to rejoyce therein without fearc 
ofcenftire for the mixing of them 3 ov framing any Sabbatic all 
IdolloHt of them. It is not the firft time I have read of ibme 
fuch afperfion in Rogers his preface to his Analjfs of the Ar- 
ticles of the Church of England; And the next yecre was prin- 
ted DtfVi/iet upon Cjenefis dedicated to Y^xn^lames , where 'on 
t\it%.ch.^,v,ht concludes his difcourleon this argument after 
this mannerj^/^f thefe aU^gatio^s are here fHperflHous^feeing there 
is a learned treatife of the Sabbath already pnblijhed of this argw G;rdc4 at by 
tnent (meaning D. Bownds difcourfc thereon ) which contain" Mr. Rogers- 
eth a mojijound do&rtne of the Sabbath y as is layd downe in the 
former f oft ions ^which Jhalbe able to abide the triall of the Word of 
God y and Jl and warranted thereby ^ when other humane fantafies 
Jball vanijh : howfoeverfome in their heate and intempcrance,^rtf 
not afraid to call them Sabbatarian errors , yea heretic all ajferti- 
ons^a new lubily, Saint Sabbat h^more then either lewifi or Popi/h 
irtflitution ; much lelTe doe wee fearc theftory ofthe Jewof 
TenkesbtiTy • Solomon hath taught us that the righteous ff?areth 
hisbeafi^und in our Saviours dayesthejewes them (elves though 
very fuperftitious in the obfcrvation of their Sabbath, yet 
(hewed mercy towards their beafts in leading to them to wa- 
ter, and helping them cut ofthe ditch on their Sabbath day. 
But God can give men over into a minde voyd of all judge- 
mentjas to the deftru6^ion of their foulcs, (b to the temporall 
dcftruftion of their bodies alfo^and that as in the way of pro- 
faneneSj wherof we have manifold experiencejfo in the way of 
fuperftition.Now (iich (tories are pretty flourifhes, and plca- 
Hngto the judicious,provided they are to purpo(e5 and found 
argument hath not beene wanting to jaftifie the doc5lrine 
they maintaine : but when they are out of (cafon , or (upply 
the want ofbctter argument 5 they want their grace, and are 
pleafing only to the ignorant or p^rtialift. At length I am come 
unto the laft SeBion, 

For the one halfe of this Se6lioD3 there is little or nothing 
controverted betwccne us. But here we have a faire diftin(5li- 

X on 



- . ^ The Siotalitie of the fourth Commandement^ 

r> ci ^ ^ on as good as confeflTed^ bfetweene a cerccnoniall reft^ - and 
^etf.Om another reftjwhich isdefcribed b^ acreft/ro^ y^Grkes^ as it is 
"^ ' ^n impediment to the f^rfdrricanceofffich duties^ as are then com" 

mand:d\ this I can a reft morall, the rather that the diftinftion 
may not flye with one wing : That of Saint Hierome is a 
quick palTage on ^A^, iS* affirming that Saint Vatd when hee 
had none to whom to f reach in the congregation j did on the Lords 
day nfe then>orke5 ofhis^occHjiation. I will notanrwer5as the 
oLitlandifh Priefts faftiion was, as Sir Thomas More reports 
tbe ftory^ Dominenovilocum^vertimrefpondeo^ fkmitur d^p/ici" 
per ; fo gratifying hisadverfariesargument with one member 
of hisdiftin(5iion jand hisowrre, in providing for elcapeoutof 
the briers by the other : leaft I might be ferved as Sir Thomas 
More ferved the Prieft, pretending to quote fuch a chapter 
of Saint Matthew^ or Marke^ when there were not fo many in 
the whole Gofpell^ or fuchaverfe in a certaine Chapter, 
when there were not fo many verfes at all.Thercforc I dcfirc to 
COtiCnlt Hierome^ but Hierome hath not at all written upon the 
Afts 5 and where el fe to (ecke it I know not. Yet I deny 
not, but that Dietericm tht Lutheran upon the 17. Domini- 
call after Trinity Sundays hath fuch a paffigc, Hieronjmm 
ex (iyiti, 18,^. 2. (^ 4*^ Coiliglty (jpioadie etiam^omnica^ 
a%Andb -e^Hibmin fuhUcoconcionaretur^ Vaulm non habe-bat, ma^ 
n'lhasfm laboravit,. But where it is that Hierome doth collcft 
this he doth not fpecifie : our Saviour was borne under the 
Law, and knew full welliit became hinii to folfill all rightcoujp- 
neflfe, and therefore undoubtediy he never did tranfgreffe the 
fourth commandement : indeed (brae there are, who diftafte 
the name of Sabbath now a dayes ; and truly the Ancients doc 
ufually fpeake ofthe Lords day, in diftinftion from the Sa^b- 
bath, bccaufe that denomination doth denote the Saturday ; 
but I doubt, that in thefe diyes it is diftafted m another re- 
fpeft, even for the reft of it 5 which I no where finde diftaftcd 
amongft the Ancients, nor any libertle given by them for 
(ports and paftimes on the Lords day : But our booke of 
Homilies fpeakes plainly in faying, The Sunday is our Sabbath 
day.hnd Proclamations that come forth in his Ma jeftics name 
ufually call the Lords day by the name of Sabbath. And in 
the conference at Hampton Court, Doftor Raymlds made a 

motion 



// fit I I in force to hind Chrifiiam. 241 

jnotion, for prcfcrving the Sabbath day from prophanation , SeEt A 
according to the Kings procIaraation,neither have we heard of ^ * * 
any prelate of this kingelome,that then interpofcd to alter that 
phrafe ; And which is more, our Saviour calls it the Sabbath, 
fpcaking of the times of the Gofpell,when the Jewifli Sabbath 
was to bee buried with Chrift, to wit, Matth. 24. 20. and 
Doftor zAndrevpes in his patterne of Catecheticaii Doftrincj 
juftifieth this interpretation of tiiat place, and that to this 
cndj Co to maintaine the continuance of a Sabbath amongfl us 
Chrifiians. I doe highly approve the diftinftion following 
of things commanded, and things permitted on the Lords 
day, and the explication of each member ; the obJ€6l of 
the oncj all a£^ions advancing GxDds icrvice, the obje£t of the 
other, (uch things as are no hindcrance tliereunto ; As in the 
firft place work^s o^necejfitie ; th^mx^ork^s ofcharitie 5 yet the 
permittirgof thefe, is rightly to be under flood ; not fb as if 
the workesof neceffity here mentioned, were in fuch fort per- 
mitted as left to a mans liberty, whether he will perfornac 
them or no- For undoubtedly we are bound as much as lyes 
in our power, to quench a dangerous fire kindled in a Towne, 
on the Sabbath day, it being a worke of mercy^ neceffarily re- 
quired. For if to returnc a pledge ere the poore pawner of it 
went to his bed, in ca(e it were kis covering, were a worke of 
mercy, how much more to fave a mans houfe from burning, 
how much more to fave awholeTowne trom being confu- 
med, whereby many m:ght bee driven to lye without doores, 
void of all comfort to the body ? So to draw the ox out of 
the ditch, and to lead Cattells to watering, I take it to bee 
a worke of merc}'^, as tending to the prefervation of life in a 
dum creature. In like fort the dreflTingof meatfor the health of 
mans body, I take to bee a worke of mercy. So that the per- 
forming of theft in reference to the end whereto they tend, I 
take to be of neceflary duty (as h«re they are called workes of 
mcelTirie) an^ conieqtiemiy not permitted only , but comman- 
ded alio in the general!, though not in this commandement 5 
but in the fecond commandemcnt of the (econd table only 
they are faid to be permitted on the Lords day to figniiiej that 
the fctirth comfnandcmentdoth not enjoync them nor forbid 
them, in commanding rctl f^orn workes on that day, ami the 

X 2 fanaifying 



2AZ 1^^ moralitie of the fourth Commandement. 

KpEI ^ fanftifying of that reft. Idoenocdoubt butrhitcWiri^ ^<?- 
^ * L ^^ms from it jelfe, and the Scripture commands us to love our 
'rielghhonr 04 onr [elves. And can wee performe better love to 
our felves in advancing our owne good, then by making Thi 
SMath om delight, to confecrate it as gbrisHS to the Lord ? As for 
the recreations^ which are here faid to ferve lawfully to the 
refreOiingofour Spirits ; this appellation is very ambiguous, 
neither doe I know any difference betweene the recreating of 
our Spirits, and the refre|hing of our Spirits : yet here the re- 
freftiing of our Spirits ism ide the ead of recreation. Againc 
it were good to diftingi^iOi betweene recreation of the body, 
and recreation oftheinind. Ithinke the refreOiing of Spirits 
pertaines to the recreation of the body ; mens fpirits are natu- 
ral! and materiall things, and they are apt to bee wafted fir ft 
naturally: for as life confifts in calidoy in an hot matter^ fo 
heatcisapttofpcndandwafte the matter wherein it is 5 and 
Spirits thus wafted are recreated, that is, repaired by eating 
and drinking. And thus provifions of viv^aall are commonly 
called rccrcats. 2. Secondly they are wafted alfo by labour 
voluntarily undertaken, and thefe arc repaired, as by ihe for- 
mer way^fo by reft alfo. And each way we are allowed to re- 
create our fpirits on the Lords day ; and as to allow fnch reft 
to our fervants as a work of mere y^ fo to our own bodies alfo. 
But now a dayes many comTcs arc called recreations ^wherein 
there is found little reft 5 and the naturall Spirits of man are ra- 
ther waftedj and his nature tyred 5 farrc more then the one is 
repaired, or the other eafed. And when all comes to all^ I 
doubt the ifllie will bc^to ftile the pleafures of our fenfes by the 
cleanly name of recreations. NowtheJew.es were expreffely 
forbidden to find their owne pleafure on the Lords holy ^aj Ef.'^S, 
13. yet were they not forbidden all plealure, that belonged on- 
ly to fucha Sabbath as was a faft ^ and therein indeed hypo- 
crites are taxed for finding pleafurc on that day Ef.'yS, g. But 
the weekely <5'abbath, was for pleafure anddelight, but no6' 
for mans owne pleadire, • nor for the doing of their- owne wayes. 
But to delight in the Lord, which is fpirituall pleafure, and 
the recreating of our fouls in the Lordrthis isa bleffedreft^thus 
to reft unto him \ and the word of God is the beli foodijf the ^ 
i<r:ii\ki No recreates like unto G^ds holy ordinances. Of wi^ib-. 

dome 



is ftill in force to hind Chrijiians, 243 

dome it is aid.thitbrw^jes art thewajcs of pUafantnejfe. I SeU,6. 
Willingly confefTe, that to thensturall nun, as ">' ^kngsof — 

GodarUom>n.p:fothe^ordofG.d.. ..reproach. moh^, hee , J,_J 

hathJd light ink: }\.. delights rather m carnal! pleafur; 
andisitfictohuflournmvin fuch courfes. and that on the ic. 6.. o 
Lord, day > our Saviour exprefly «lls«s, that T/,. ?%«--/ ^"-^-^■ 
lifechod the word, anim.kjit hec^m .«,^.«<«& Therefore it 
no way fits a man to Gods Service , And if way be opciied to 
fuch courfes, though nottillafterevemngprayer 5 a "la y« 
are taken with them, will have the.r rnmds "■"""'"S "P^" 
them fo as to fay. ^h-.r^ y^i'l '^e SM.ith begone, and the time 
of Divme fervid be over> that fo they may com.to their 
fports. as well as covetous perfons longed after the like^ th t 
they m,y returne to their trading. A "«""11/"'"' f^f^^^J'' 
calling is dikribed unto U5 in Scripture to bee fuch a one as 
rJvedlu^s a»ddiverfej,lear^res,,nd the wicked are faid « j„j g.„. 
y„dJrd.jesi.plear/re,.nA &ch «^« ^^ey whom the Pro- EAr-S. 
Phet defcribeth after this manner, Hearenow thou that art g,- 
t^!,oZZ. As for thechildren of God, as they are renew- 
cdintLraffeaionsgeneraU^^^ 

&eisthiH.^J«^^ 

ha tt Jndo?IlltLu'd^fcourfe^ 

hortation, fe.e God,.r,dk,epehu "--1« J7 ; ^^.^^^t 
Me mJs then on the other fide, the b'efj^d, tl e com^or a 
ble and only profitable condition ot delight ng >" /heLoirt, 
SjSnlnt of ^.x'.-^, theFat^herotKmg..W.^J;; 



The Moralitie of the fourth Commandement^ 

ii^ht thoH in the Lord.and he fhall give thee thy hearts defire ; to 
ineete with the contrary judgement of carnalJ merijwho fay, h 
profit t^eth not a man^ that hejhould delight himfelfe with God, It it 
be faid that fuch fpcrts are tokratcd^to fit axnan for bis calling 
the day following ; It is very flrange, that workcs of our cal- 
ling (hould not he permitted on any part of the i'abbath day, 
and fports and paftimes (hoiild 5 And (hall not the (pending of 
our time in Gods iS'crvice, not publiquconly,but private allb^ 
farre better fit us to ferve God in the workes of our calling, and 
ixiake us more capable of his blefling upon our labours, t hen 
the exercifing of our felves in (ports and paftimes ^ As for the 
maintaining of good neighbourhoodj appealeto every mans 
confciencc, whether Chriftian neighbourhood be not better 
maintained, in meeting together in the repeating of a tycrraoDj 
the word in the originall being onlyC^;^/<5m/^?^5or in edifying 
one another in holy communication ; then in meeting toge- 
ther at bcare-baiting, or at a play, or at a maygame, or to look 
upon a morice dance. 2.whether on the Lords day which is our 
Chriftian Sabbath it is not fit to maintaine neighbourhood, 
and Communion in things fpirituall ; as at other times to 
maintaine neighbourhood in things civilljand tcmporall. To 
conclude thisjthere are 3. things that in this difcourie give 
little fatisfaftion. i. that under recreations arc comprehended 
not only fuch cour(es as recreate^and refrcfli the Spirits, wher- 
by men are made more fit for labour both of body^ and minde, 
but alfo^and that more principally intended as it femees) the 
plcafing of the (en(es3 and efpecially the eye and the eare^and 
thus mens pleafures carnall plea(ures are cleancly carryed un- 
der the ftile ofrecreationSjand refre(hmcnts of the fpirit^when 
they deferve rather to be called the tickling of the fle(h. 2. here 
is no mention made of the end whereunto recreations tend 
which ought to be only to fit us either for the labours of our- 
(peciallvocationSjOrfor the works ofourgenerallcallingjas 
lliufe is for meat?. 3. Laftly under recreations lawfull there 
leemes to be no intention to acknowledge our converfing with 
Godin any recreatior75yety/^//?<7r/^ could take notice of a plca- 
fure taken in this that a man knowes by curious dcmoniirati- 
on, that a Triangle containes three angles equall to two right: 
(iich like thing was that which Ar.chimedcs'XQpycQ''^ in/ when- 

he 



isflill in force to bind Chrijiians, 2^5 

he cried out iopu(t,ivp)Kx, And Pythagoras asl icniember/a- SeEl^6 

crificed a great laciihcc upon the lin Jing out the eqaalityof the " 

fquare of the fubtendeiic line in a icAangle Triangle, to the 
fquaresofthetwoiid.s So a fcholar takes delight in finding 
out by curious denionilradon the fqmring of a Circle, a thing 
confefled by Ariftotlc to be kaowable^ bnc thedemonltration 
of it hath not beenc found untill about fifty ycarcs agoe^as 
Saimnth writes upon Pancirolla, Should any pleafure taken in 
any other worldly th'ngjbe comparable to that which ought 
to be taken in the enjoying of friendsj and their mutuall com- 
munication 1 1 have heard it accomptcd the beft mufick ; how 
much Icffe (hould be all other pleafure in comparifon to that 
pleafiire which is taken in God, who hath Rivers of^leafures pral.36,8. 
in his ^'Sfifr^ wherewith to entertainc us? not to fpeakeofthat 
fulneffe of joy which Is in his ^refence ^ and ^r his right hand plea- Pfal.i^. 11. 
fHrcsforevermQrefiodsfoule'^^^o'^-^i2kts^\c3L(iKt in us : why 
(hould not we take delight in him 1 1s not all other rejoycing 
hrirompariron to our rejoycing in him a rejoycing in a thing of Amos 6. i j. 
nought fCertainly he that /oveth any fbafure or pa/lime in com- 
parifon to this 3 will in the end prove to be a very poorecrca," 
ture. But to proceed 5 after this a rule is giyen,T%at this onr^ 
vhrifiian liberty he voydoffcandaUxo \N\X.^of fcandall ]ti ft ly given ^ Prov.H. 17. 
andnotvainely caught at 5 but in what ca(es it falls out to be 
juftly given^and in what not;in what cafe it is vainly caught at, 
and in what not^here we find no explicationjwhich yet I pre- 
iurne will feeme necefTary in every wife mans judgement jcf" 
pecially to me it muft needs feeme fbjbeingas I anijin cxtreamc 
defpaire of devifing thefc different cafes of mine owne head. 
Of Chriftian liberty from the yoke of Jewifh ceremonies I 
have read, but of Chriftian liberty unto fports, andpaftimes^ 
under the gentile notion of recreations^and that on the Lords 
day,I never read till now.TheJcwes to this day continue their 
ceremonicsjbut not any abftinencefrom al fports^andpaftimcs 
on their Sabbath^ for if they did^why (hould Auflin tell them, 
it were better for them to goe to plough then to dance ? In the 
very feftivalls of the Jcwes which were yearclyja difference 
there was in the dayes of each;the firft, and laft were Sabbaths 
appointed for holy convocations, and thereon abftincnce 
comtiiandcd from all fervile vvoifcs 3 tno where finde any pi- 
ping 



246 ^be Moralitte ef the fourth Commandement^ 

SeEl S P^"g^"<^^^"cing on thofcdayeSjfaving their temple mufick; 

* how much more undecenc is it to clap the weekely Sabbath, 

together with other felHvalls , as if there were no difference : 
;^;^n fignifies to be moved round,and confequently it figniiies, 
as fometimes to dancCjas i iS'4»?.3o.(b fometimes alfo to dag- 
ger like a drunken man, F/^/. IC7. 27. And dancing was ufed 
Ibmetimes in the feftivalls of the Jewcs^w hereby they teftified 
their re joy cing in the Lord, h r.3 1 . and with a pipe they came 
to the mount of the Lordp£/r30.and Miriam Mofes fifter, and 
other women al(b with Timbrclls , and dances expreffcd their 
joy in the Lord for their deliverance from the hands of the 
SgyptAYis^zxA for their fafc paffage through the red Sea^wherc- 
in the enemies were drowned. But of any fuch courfe u(ed on 
the firft,and laft day of their ycarely feafts j which were (et a- 
part for holy convocations jWe find no example amongft them; 
much leffe as approved,while they continued the Cburch,and 
people of Godjieaft of all on the weekely Sabbath. As for love 
feafts on the Sabbath untill abjfe crept in , they continued 
without exception in great (bbrietyjOnly to quicken one ano- 
ther, and provoke unto love,and gracious communication for 
the edification of their (buls.I never heard of any (chifmatique 
how ra(hly 2Calous or Stoicall fbever, that tooke upon him 
the authority of the civill magiftrate : All for ought I know, 
concurre inthisjthat it belongs onely to the magiftrate out of 
coercitive power to command^and compellj but to the Mini- 
ftcr of what fedl fbever,only to perfiiadejand worke upon mens 
confciences : fo that the members of this comparifon are moft 
indecently yoaked feigning men to be of what (pirit (bever it 
pleafeth to ftiape them, and to doe whatfoever they thinke 
goodjthough never fo unreafonably^ and without all example. 
Of the Jewes I have read,that they count it unlawfull to kill a 
Flea on the Sabbath ^ and fiich things muft be pinned upon the 
fleeve of oppofites to grace their caule/o/w ant of better argu- 
ments to ftrengthen it.Infine we have abuffe give to debauch- 
ed companions in words, when under the cleanly termeof 
Recreations on the LordsDay^the courfe here 
taken is to facrifice unto them in- 
deed, and in cffed. 



Doctor Lake Bifhop of B a t h^ 

and Wells ^ jhefesde Sabbato, 




O D at firft made us not only meiijbut alfo 
children ofGod. 

2. Therefore wee had a double being, 
or were fitted for a double 
X_ '. . I - S CivilL 
: ^^^^^^ i.lEcdcfiaflicalL . 
3. Thcfc ftates are inwrapped the one in the other ; For 
the Eccledafticall prefupofeth the Civill , He that is a child 
ofGodisaman, and hee muft be of the Civill that is of the 
Ecclefiafticall (bciety. 

4.And the Civill ftatc muft be fealbned with, and mo- 
derated by the Ecclefiafticall ^ for a man in his Crvill 
ftate muft live as a child of God, and merubcr of the 
Church. 
5. NotwithftandingGod wouldthat each of thcfc ftates 
fhould during this World, have (uccefllvely their principall 
imployments. 

6. And for thcfe imployments hec appointed certainc 

times. 

7.The proportion of time aHowcd,the principall imploy- 

mencof the civill ftatc was fix dayes ; And that which was 

allowed the principall imployment of Ecclefiafticall ftatc 

was one day • 

S. What times himfelfc tooke for to work in or reft after 
theCrcation, the lame did hee aftlgnc to men , and 
made his patterne a perpeaiall Law ^ 
9.S0 then of our thne God rcferved a feventh pare for his 
(ervice. 

A lO.But 



r> 



Thefes de Sahbate. 



lOf But in this apportioning as he refcrvc d a fevcnth part 
oftimc;(b was that feventh the (eventh day of the 
•weeke. 
1 1. Whereofthe ground was his reft from labour. 
12. For that he would have to be the day of mans reft j be- 
caufe he faniSlified ic. 

i3.And though, no raeane both Jcwes 9 and Chriftians 

doubt of the beginning of this obfcrvance by man^ 

yet I thinke it began with •iAlam. 

i4.God had a Church and a feivice of his cwne prefcript 

from the beginning ; and why ftiould we doubt whether hce 

cloathed then.hisfervice with due circumftances of 5^^^"^' 

15 Did he fanftifie it for his owne ufc>That were^abfurd to 
thinke the Word lanaifying doth refute it 5 for whom then ? 
(urely formanh ' ^^ ' ■' 

i6.Aad the place jBW. i ^.together with the Preface 

to the fourth Commandcment [remember]wcigh 

more with me then all the weake prefumptions that 

are brought to the contrary. 

17.1 conclude then^that the fourth Commandcment is not 

an introduftion^but a declaratory Law. 

1 3.But moreover I adde, that when it was delivered to the 
Jewes there was fupcraddedjadiftinguiftiing reference to that 
Church.: ; '■'■' :7il!o.-orA.^7/i,f[ .L.^ioW t jn ..-'i;L... . ., 

19. For it was prefcribed as afigneofGodl(anftifying 
refidence amongit tlicm' 5 and a memoriall of their freedome 
from Egyptian bendage. 

20. But thefeacceffories derogate not from the firftinfti- 
tution. 

21. No more doth the forme of Liturgy which was oc- 
cafioned hy the fall,or their freedome, 

22. Thefe things (hew rather to what fpcciall ufe they did 
apply the timcjthen touch the apportionment thereof. 

23. The apportionment of time ( of which I take thele 
Queftions moved J bath two remarkable things; 

^1 .That God refefveth a feventh part of time, 
24. V- ^^^^ ^^^ deiigneth which of the feven days 
V (hallbehis, ^5 The 



Thefes de Sahhato. 

25»Thercfcrving of the (evcnth part I hold.to be by Gods 
Ordinance who is not variable in his choice,as everlafting 
as the World , bccaufe appointed before the fall. 

26. And fo (hould the hallowing of thel(wr.\hayfn 
the Creation have beene as lafting, had it not beene for fin^ 
for virhatcoLild have altered it but a new Creation ? 

27, But man having finned , and fobylin abolifhedthe 
firfl: Creation ^fj^r^jthough not ^^'/^^^j God was plea fed 
to make by Chriftan inftauration of the World. 

284 Hce ( as the Scripture {peakes of Chrifts Redemp- 
tion ) made a new Heaven, and a new Earth 3 old things 
pafled then away,and To all things were made new- . 

1 9 Yea every man in Chrift is a new Creature, 

30 As God then when he ended the firft Creition^made 
a day of reft , and fanclified it. 

3 1 So did Chrirt , when he ended his worke,make a day 
of reft and fanftified it. 

32.Not altering the proportion of time which is eternally 
but taking the firft day of feven for his portion ^ becaufe fin 
had made the feventh alterable, Therefore. 

3^. T his firft day fucceeded the {event h,and by that was 
this mem oriall abdlifhed. 

34 And although the Apoftles were indulgent to the Jcwcs 
in keeping the (eventh as well as the firft^when they converfed 
with them ; uncill the deftru6tion of the Temple. 

35 Yet would they not endure, that the Gentiles fhould 
be tied to the obfervation thereof. 

36.This firft day Chrift fanftified not only by his refiirrc- 
(^ioujbut alfo by fundry apparitions before his arcenfion,and 
after his afcenfion by (ending thereon the Holy Gholljthis is 
cleare in the Gofpell and A6lcs. 

37 The Apoftles directed by Chriftsnot onelyexampie^ 
biitfpirits alfo, obferved the fame jwitnefleinthe AEisS. 
Paul ; SJohn in the Revelation, 

38 And from the Apoftles the Catholike Church uni- 
formly received it ; wicncfieall Ecclcfiafticall writers. 

39 And the Church hath received it not to be Z-'vr« of^frr' 
vathyi/i-j3,s if men might at their pleafure, accept or refu(e it. 

A 2 40 But 



ThefesdeSahhato. 

40 But to be perpetually obfeivcd to the Worlds end; 
for as God only hath power to apportion his time ; fo hath 
he power to (et out theday that hee will take for his portion, 
for hee is Lord of the Sabbath. 

41 And hedoth itby the workc which heedothonthe 
day 5 the worke I fay doth difference a day from a day. " 

42 Whereas ctheiwife ail dayes are equally and the fame 
in themfeives 5 as the fonne of Syrach teacheth. 

43 Now then when God doth any remarkeable worke, 
then will hee be honoured with a commemoration day for 
that worke ; if the woike foncerne the whole by the whole 
Church-;an.d by a part if it concerne a part. 

44 And his will is underdood often by his precept, but 
when we have not thatjthe pradift doth guide the Church, 

45 Thisis cicatholick rule obferveable in the inftitution 
of all facred feafts both Divine and Humane. 

46 The worke of the day is the groimd of hallowing the 
day, whether it be weekly monethly or yearly 3 as particulars 
evince in Scripture and Hiftory* 

47 No man can tranflate the worke, therefore can no man 
tranflate the day ^ this is an undoubted rule in Theology, . 

48 And no man can in reafon deny duercfpeflimtothe 
worke,thcrefore hee cannot deny the hallowing of the day ; 
a true rule in morality. 

49 Now then feeing the Lords Day hath not altered the 
proportion oftime,but onely changed the day , though not 
properlyjet by analogy jthongh not with the accefTorieSjyet 
according to theOriginall Sabbath, It may well agree with 
the tenor of the fourth Commandement ^ and the obfervancc 
thereof be commanded therein. 

Jccerdhg to thefe Thejes which I hold true , mtill any of 
them be conftitedy I will pcint out what Imiflike In the 
Qieflions or the Anfwers : not every particular^ hat 
fome principall potfits. 

Figure the SeUion of the A n fwers in your hoQko^and 
ym Jhall the better fit my Thejes to them » 

^ejlion 



Thefesde Sahhato. 

§luejlion I, 

T 7 T THatrioeyou mean when you pray after the fourth 
V V Commandemcnt, Lor4 have mercy, upofj us^cfrc. 
The 49 Thcfes anfwercth , that we meane not the Jcwifh 
Sabbath, byt that which analogically to the Otiginall 
Sabbath we ob(erve,T'/7<? Lords T)ny, 
Q^fiion 2,Seft,i, 
The obfervation of the Sabbath (bine fay i? morall, and 
pcrpctuall. ] 

'By Sabbath you mull: underftand the Lords Day^other- 
wife none but Hercticks hold this opinion. 
Then I thinke the proportion of time is perpetuall Thefi 
15 ; though ifyoulooke to the affignation of the day^ it is 
not perpetuall ; fin hath altered it occafionally , and God 
Cmfnlh ; nhfque hoc it was intended that it fliould be per- 
petuall, Theft 26. 

But whether is the obfervation of the Lords Day morall? 
Certainly this is a morall rule; to hallow the day where- 
in God doth Come remarkable worke. Thef. 43. Sc 48. 
But Chrift did rife for the reftauration of the World this 
cfayjtherefore the ob(ervance thereof moral). 

Were it an abfolute alTignation of tiinc3.the appointing 
of the Lords Day, it might be doubted ; but take this cir- 
cumftance as it cloatheth the worke^ then I hold it cleare 
that though time be but a circumftance, yet the obfer- 
vance of time fo underftood is Morall. 
But there is a mutability in the obfervance of fuch times 
.^s cloath Gods works, bccaufe the works themfeives are fub- 
jeft to mutability 5 and fothefeventh day was changed for 
thefirlt, becaufethc firft Creation needed an inftauration • 
and he that caufed the Inftauration might make the alterati- 
on. Thefi 33. 

Queftion i . Se^ion I , 
The Text is cleare Co/o/^ 2. that the obfervation of the 
Sabbath was ceremoniall 3 

As a (hadow > mcane you this of tjie originall Sabbath or 
c A 2 the 



IhefesdeSahbato^ 

the declaratory cloathed with the acceflbries. Thef. 18., 
19. &c. It is certainc the originall could be uo ftaddow, 
. for it is precedent to the fall. 

The declaration may • true ; as confidcrcd with hisaccef- 
foriesj but the autlior of the Queftions ( I thinke^ miftaketlji 
the text of S.T^/^/. 

For the words referre to the controverfie betweenethe 
Jewes and Gentiles jboth believers ; but the bclecvingjew 
would have put upon the believing Gentile the ceremonies, 
which S. Panl indureth not,eithcr here or in the GMat, 

M for the place to the Rom : that tempcreth the predim- 
ptioHjof the Gentilcwho out of the concciptofChriftian 
liberty forgot to beare with the wcakejew. 
All this is nothing to the Originall Sabbath^whcreunto ( I 
fay j) the Lords Day fucceedeth ^ and is by analogy in the 
fovirth Commandementjwhich hath no mixture oft hof^ ac- 
ceflbries, for ought J can fee in the words. 
^MefHon I. SeBioft 2. 
It cannot be proved, that the Apoftles commanded to 
fanftifiethe Lords day in memory of ChriftsRefiirredion.] 
No canHvhat author ancient is there that doth not. hold 
it to have had his originall from the Apoftles ? heftiould 
doe well to alleage them. 
It iJ5 fomethingdircrcpant from the do(flrine of our Church.] 
You alleage the words of the Homily , but ftreighten 
tlietenfeofthem ; for the Chriftian People that cholc the 
fiift day^were thofe that lived in the dayes ofthe ApoftleSjali 
of them and their poftcrity fiicceifively to us* 

Doth it therefore follow that wee may not keepc the 
feventh day in memory of the worlds Creation ^ 
It doth; for the Lords Day fucceedeth in ftcad ofth^it^ut 
Thef,^^, 'iherefore they cannot confift with the purpofe of 
the alteration, which is to note a New Creation. 

Conftantme commanded the fixt day (hould be kept in me- 
mory of Chrifts death ] 

Kept as a fading day, not as a feAivallday 5 and (b the 
Church kcepcth it fiiJh 



Thefes de Sabbat o, 

ihtl 

Sabbato & fofiride SMati cortveninnt*'] 
Sodoth the Church now ; but Saturday is Pararcevctp 
the Lords Day ; and leall they (hould fceme to Judaize, 
they did and do begin the Eve after noon, to note it is but 
a preparation to Sunday. 
Ibid, 
Saint <*y^uftin tcrmeth the Sabbath in the fourth Com- 
tnandement, Sacramfntum Vmbratile, ] 

, True^as the Jcwes did obfervc it ; So himfclfe there cx- 
poandeth himlelfe. 

Queftton, I. Sexton /[, 

*" The obfervancc of the Sabbath day by Chrift compared to 

Tewiih facrifice. ] v , 

This fpeaketh not of the alTignation of dayes ^ but how 
ftridly the day muft be kepCj and it is as true of the 

Lords Day. 

SeEiion 5. 
Hf^tfw/ 4.mention is made of three refts. ] 
Or one reft rather,which is Gods reft^and the participati. Gcru 2. 



on thereof 2 wayes5'{'^f^f^^^^ 
• 7! SftritHallj. 



TheTypicallis the entrance into Canaan ^ which carried 
with it a ceflation from labours of the Jewifh fervitude , and 
Pilgrimage. 

From this Typical! many ( faith the Apoftle)were ex- 
cluded through infidelity, and by fayth fome did par- 
take it. 
Bwx. there was another participation , a (pirituall 5 whicb 
came by Jefus^ vvhereunto/^/«^^ could not bring^whicbisa 
ceafing not from corporalLbut ipiricjall toylesandiinnes 
immediatly : but mediately it will bring unto, a fpirituall 
bleflcd reft both of body and foulc in Heaven* 

This fpirituall immediate reft or participation i/ Gods 
reft is called Sabbatifmns popi^/l Dei, 
If this be (as I conceave it is ) the meaning of the place ; 
what is this to dayes? 



Thefes de Sahbata. 

Ii>. Seflim 6, 
Some w^l havea weekcly Sabbath a fliaddow in regard of 
theftrianeffeof theReft.] 

I thinke the ftrianeffe was not iti, at leaft not principally: 

but the Accefrion;of which in the T/7«f/fx. 

^utyoLi arc out of yoiir argument/or S. 'I'^fil fpeakes of 

fhadowwhereofthebody isChrift , Now before the fall the 

Sabbath was a kinde of (hadow of our eternall reft 5 but not 

of that whereof Chrift is the body. 

And to us the Lords day is a forctaft of that etei^all reft , 
and I hold this ftiadow to be as lafting as the World. 
/^. 
NewMoone Et cater a (hadowes in their fubftance not their 
acccflbries, ^r^^? the Sabbath. , > 

Aweakecolleftion; for other fcafts were inftitutedaf* 
ter the fall under the Pedagogy of the Law, the Sabbath 
before ; therefore this might be made a (hadpw by acccC^ 
forie, thele not (b. Ihid. 

Shall I demand of thenijWhen this Sabbath began to be a 
fliadow. ] 

When after the fall it received acceflions, it became fuch 
aftiadoWjasSalnt P^ff/lpeaketh oi CoL 2. othcrwi(eit 
was a kinde of fhadow of eternall reft in the foundation, 
and the Lords Day continueth (b now. 

ih. . : ^ 

The Apofile Hei;rew 4 fpcaketh of the feventh as teftcd 
upon, not fanftified.] 

Reacie the mifiake of this f lacs before. 
Ih,Senion6, 
The Sabbath more ceremoniall then the other Coniman- 
dement8:you prove it out of S.^^/^'^. ] 

And it is plaine hee fpcaketh of the Sabbath as the 
Jewesobfervedit, and had it given in charge withiis 
accefforie.sbut I ftill call you to the Originall Sabbath. 
<?<^a. Ref. 

Rf^fponfad^H^flion.l, SeElion i. 
Our words and meaning muft not agree in our Prayer, 
Lord have mercy ufontisj^c, 

A 



Thefcs de Sahbato. 

A ftrangc anfwer ; I thinkc they muft and doc agree; for by 

analogy i^ the Lords Day contained in the Commander 

ment, and the Church direfteth us fo to underftand. 

The apportionment of time is cverlafting, only the tran- 

flationoftheday isby all that have any undcrftanding to 

Catechize taught to be grounded upon anew Creation luc- 

ceeding the old. 

The perfonall defeats I cannot reply to.^but leave them to be 
reformed. Though the imperfe(5lions of the ignorant Qiould 
not be prefentedj when the queftion is made lo difficult that 
the learned can hardly aflbile it. As the author of the quefti- 
ons thinketh. 

How (hall the fourth Commandemencbind us confiderlng 
the forme of words to keep any day but only the fcventh^] 

I fuppofe in my T'/^^/^j I have given a probable anfwer. 
Seeing the apportionment of time is eternall , which I 

thinke cannot juftly be denycd , ! hold the tranflation of 

of the feait from the (cventh to the firft day is grounded up- 
on Analogy. 

For feeing God was pleafed that the day of the Creation 
fhould be commemorated fasappcareth by the Letter of the 
Commandement)and the firft Creation being by fin diffolvcd 
jure, & reftored againc by Chrift upon the firft day;where we 
find the reft after the new Creation^there we muft fix the feaft; 
And this is perfwaded by the drift of the Law. 

Except we lay this for a ground ; God will havi the day of 

Creation obftrved. 
Obfcrved after the rule of the firft Creation it cannot bc,for 
then we doc not acknowledge the diflblution thcreof^I meane 
0ill mcrito. 

In teftimony of that , and Chrifts rcftitution,we keepe the 
day of the newCrcationjand wc are guided to it by the fourth 
Commandcment. Queftion 3. 

How ftiall it appeare to bethcLawofnaturctofandlifie 
one day every weekc? 

Smcly here the Author of the queftions makes a ftrangc 

anfwer. 

B For 



ThefesdeSaihau. 

For he loofeth himfelfc in his diftindion of the Morall Law 
and the Law of nature which he fccmeth not toundcrftand 
well. 

He would have the Law of nature to prefcribc circumftan^ 
ces to a^^ions^and not the morall LaWj whereas the mora- 
lity ftands in obfervingthecircumftanceofaftions,asthe 
Ethickf will teach , and this in the phrafc medium rn' 
tionps. 
Secondly 5 hee thinketh that all the Lawes morall are as he 
callcth them of nature,doe reprcfent the Image of God , anf| 
are unalterable even by God himfelfe. ^ J ' j? T. ,, 

Not coniidcring that there is a morality that cohcerneth 
man as he is Anirnd rationale^ and realbn moderateth the 
fenfuall part^which cemmeth not within the compafleof 
the Image of God^ 
And in many particulars is mutable5and difpenlable in cafes 
of neccffity ; as it is held againft the Law of Nature that bro- 
thers and lifters fhould marry^but God difpenfed with it, but 
I ftiould wade into a large argument if I (hould rippc up thefc 

two Errors. .^^ h V>^r:-^- ■ 

I rather note^that hee underftandeth not'thegroundofa. 

Feftivall day , that maketh no orher ground of it than Ow?7w, 

^ant or dine ^' decenter, 

TheLords Day had a higher ground, which 1 opened in 
the Thefes^dLtid that is Chrifls Refurreftionj and thereby ^ 
new Infiauratkn.of the World* ' -,Z/'.\ 

Which Wee are bound to obferve upon the groiliijcfs fct 

downe in the Thefes, 

And in a word ; Hee that doth not let Gods Word be the 
guide diievftrng to fanftifie a Feftivall day, I thinke hee 
fquareth not his opinion according to truth , neither hath 
hcanyp'rcBdtintfrom Gods Word, 



FINIS' 




-£!*♦ ♦*» ♦^ £^ ♦^•» ♦A^ «*» 

5 2.^ yJ:^ ' S^4? ^^^ ^:' ^"^ ^^ 

L. -/Jl^ -ZA. ^^^ ^^ 'J^ ^^ ^j^ 



Defenfio Thefium de Sabbato. 



^ Take notice oitertullJufiin C^artjr : 1 J'hsp, i . 
^|| true ; but they alter not my judgement: 
j1j7a And whyU finde in them onely a bare af- 
'5^1)1 ,rerti0n,and that of a thing fo remote from 
^ their times, that they could not know it 
!l^:2 otherwise then by relation. From the 
Scriptorc they had none ; happily they had it from fomc 
'^cwcs.Gaiaiims alleadgeth(bme.But I oppofejewcs to Jevves, 
^Fhilo fudiCM de apifieioMu^di not onely is of a contrary o- 
pinion , but holdeth al^ that it was a feaft common to all 
Nations, nccjJ^np^sio/n-ij. And^pc rad venture fome fuch thing 
h mP2int by Heftod his *l^^ofj.9h^of ^fj.af. And it is not unlike- 
ly that ;God qiade ihe obfervation of the day a memoriall 
of the Creation. But I will not enlarge that difcourle. It 
fliall fuffice that p^/7<7 ludaui ^ and y^^^« F^r4 alfb and r rr) / 
others thinke otherwift 5 whefe judgfment our Ortho- ^ ^^' 

dox Divines doejf not all,yet for the moll part follow. Read 
them upon the fecond of Cjeneps, 

14 What the Patriat Its did in point of religion, I thinke 2, 

they did it by Divine direftion. Yee know that 
e96Ao9jHdrx«A did never pleaic God ; wherefore the -^^- 
faicall Lances ( other then thofc that had reference to 
the Church as nationall , and delivered out of the 
ir?7/>?M« bondage) a re to be thought not introdufto- 
ry^but declaratory. Out of queftion tho(e that concer- 
ned the fubftance of the ftrvice which ftood in facri- 
fices , and I thinke concerning the circumftance of 
tlme^nd place. 

B 2 The 



Thefes de Sahhato. 

The place ; for there where God appeared , there 

did they ereft their altars : yca^^^ in the ftory oiRe- 

^gy^jj^ heccA it is plaine that (hee went to a fct place to 

confalt the Lord. And why (hall not the time come 

under the fame condition? 

15 The'»'po^>^4''Jm^ft receive an anfwer from that which 

is added in confirmation of the 1 3 Thefu, It is but an 
ungrounded conjefture. 

16 Where had /J^^«4w^ that opinion ? his varying from 

tholc.whom I anfwered on the 13 lloefis (heweth that 
hcc WAS not of Ififiin Martjr or TertuUian his opi- 
nion ^and yet givcth no rcafbn that may move to cre- 
dit him, or countervaile what 1 have alleadged for 
* my opinion. 

iS YeSj there is more, if you compare Dent, c, 5. with 

Exodus c, 20. but I meant not oncly that, but other 

' paffages which make the Sabbath a iigne of Gods re- 

fidcnce fanftifying the Jewes, &c. which I exprefled 

in the next the/Is, 

i^ Bedes conccipt may pafleforan allegory built upon 
a witty accommodation of the litcrallicnfc which 
other fathers obfervcd before him. ^ut that cannot 
be the litcrall fenfe of the Commandcment.Y u will 
not deny itjif you grant that the Sabbath wasirfti- 
tuted before the fall , which I thinkc more then pro- 
bable.though the "JBrottghtonifishdi^^iMhehW before 
theSabbath. J^nd I cannot without ^oqdreaf on jield that 
the patriarchs h/id no Jet tirHe for divine ferviccy Jmeane 
a weehelj time^ 

31^ Trucitis thatChrift did reft from fuffcring upon the 

'" . fevcnth 5 but the laft enemy death was not apparerhiy 

^ overthrowne untijl the reunion of his foule , and 

bt'dy, till he rofe againc for our juftification, &:c. 

Therefore did the apoftles make that the confummati- 

pn of redemption in Chrifts Ferfbn* 

35 Ycu 



ThefesdeS^yyato. 

35 You cannot findc in all the ri.tothe Romans that the 
Apoftlc is pofitive in the doftrine of d'ayes, he expref- 
fcth a mutuall indulgence untill men had attained 
7rX>ipo?o/3;'ctv concerning the liberty from Mofes Law. 
Neither doth he beare out the Gentiles againft the 
JcwcSjbutqualific rather the deftempered i;eale of the 
Gentiles that were too hot againd the Jewe s ; Sertft^s 
diSiorumfumeHdm eft ex catifts dicendortiW^lt is plainC 
that there was a queilio^whether the.ChrifUan gentile 
fliould bqpreffed to observe the cercnionles whereun- 
rothechrirtian Jewes were pertinacioufly addifled ? 
but never was there(for ought I read) a queftion whe- 
ther the jewes (hould keepe the Lords day ?for I think 
they never refufed it. Hid there been fnch a quarrclij I- 
would enlarge the ren(e of that Chapter, as you doe, 
to our queftion, but feeing there was not, I fee not 
how it fliould be reafonably doncv 
3^ I fay not that the Apoftles imprinted any holinefle 
upon the firil day of the wcckc ; It was Ch rifts re- 
furre6^ion that honoured that day, which (1 fay) the 
Apoftles were to rerpedl,noc arbitrarily,but ncceflari- 
ly. You may perceive thereafon in my Thefes, You 
cannot obferve from the beginning of the world any 
other inducement to the inftitution of feaftsjbut Gods 
workedoneon the day ; If it were not a continued- 
worke,as the dwelling in Tabernacles. 
But you thinke the Apoftles did not prefcribe the obser- 
vation of that d Ay ; No? you confeffe they made choice of 
iti and were moved fo to doe by the reafon whicli I alfeage, 
And were they not fcattered over all the world?& wliere they 
came did they not all give the fame order for the facred 
affcmblies? And fliall we thinke that this could be done with-; 
out an a^oftolicall prefcript ? 

37. & 43. I conjoyne them , becaufe one anfwcr will 
clearcboth^Lctusthen firft agree, what it is for a 
thing to be Libera ohfervationif. The Queftonift in 
liis interpretation , which commonly is received ^ 

Icaveth 



leaveth a poffibility for an alteration by humane 
auftority,if any rcafon (hall pcrfwade a convcniency 
fo to doe 5 though fo long as pablikc auftority com- 
roalndeth itjhe will have it dutifully obfervcd. 

Whereupon will follow a Con(c(flaiy or two. 
Fiifta that this Law doth not immediately bind the 
con(cicnce,becaufe Mere htimnni luris pejitivi. 

Secondly, that Extra fcandalfitn, amanmay tran(^ 

grcflc it. For example, a Tradefman majFworkein 

his Chamberjit ho body bee privy to it. 

Ifthis be the Commentary upon i«/'<?r^ ohfervatio (ardiF 

Jf be well inquired into , you will finde that I doe notmi- 

ftakc the meaning ) ^z\\ J. pifof , fleX Cf nq^t \}^%oi fuch a 

Fori am pcrfwaded that if all Chnf^ndomc 
(houldmecte, and have never fo plau^bleaiground, 
they cannot alter theday iie jure^though de foBo they 
may ; but it is worfethen pieviftmefle (b to doe.? ftnd 
why ? ihey cannot alter the firft ground, .Chnfts ri- 
fing upon that day. Secondly^ they cannot alter the 
uniforme order that upon that undenyable ground 
was letdown by the ApolUes themfelves, which were 
I, ipfallibly guided by the Holy Ghoft. 

And out of thefe grounds I dediicc,that the Law doth im- 
mediately bind their confcience. 

And that it is to be obfervcd ^even where it may be 
' tranfgreffed without any fcandall. 

Chrift and the Apoftles were not abfolutety bound to lay 

■ (uch a foundation of the Lords Day*^ and fo it was Libera, inm 

jhitHtionis ; but they having layd it , I deny that it is now 

Libir<f.Obrervationis ; (b that under God I know no power 

that can alter it. 

Thef. 49, ^^^ Fathers fpcake of the Jcwifh Sabbath, and 

Allegorize that as it was carnally n(ed by the Jewef, 
i^ut we (hall wrong the Fathers, if we thinke they 
held that there was no Morality in the Letter of the 
Commandement. For 



Thefes deSathto. 

For though there wcrcamyftcry figured in it, yet they 
doe not deny that there was a nioull proportioning of time 
for Divine Service prefcribed therein 5 which is thefeventh 
partofthe wcekc. ,;:--: :: 

It is oiicthingtO'faythat*aHbiir lifetime we muft 
be religious in our conYerfation, and keepe a fpiri- 
tuali Sabbath ; anothtrchfng toaffirmcthat we mull 
not have a (blcmnc weekcly day, wh erein to intend 
oncly Divine worfliip. 

This laft point the Fathers doe not fay, the former 
they doe,and to argue froni their Omilfion , is to ex- 
tend their wordd beyortd their meaning 5 atleaft, their 
meaning is not ada^jftate to the fen(e of the Gom- 

niandement. ..... 

No nor to their pradilc ; For they did^cteitftiidtly db- 
fervea (eventh partofthe wecke, which'I fay jstlic firft prm- 
cjplecontainedinthe fouith Commandemeqt, 

Though I deny not but there is moreover a limita- 

~ tion tq the feventh day from, the Creation exprefl-, 

' \vhich6hi:il!'andhis,ApoftIes altered ; but thisalte- 

racion cannot overthrow the firft principle; they may 

•:i>i both well goe together. 

'■- n ' - ■ 

Totheparticularallegatiqosoutof the Fathers I will an- 
Twer noiiiore chca, that what they fay is true, but doth not 
cont^ift what I hold. For the myfticall fenfe doth not o^ 
verthrow the literal! of the Comma ndictpent* A^idtheyun- 
dei ftand the Seventh day precifely from the Creation, which 
weconfeffe altered, and (pcake not of the divine Ordinance, 
ifortheapportioningoftime, but the carnall obfervation of 
thejcwcs. 

And vour anfwcr to the firft Qieftion grounded 
on the Fathers words may pafle for good 5 but there 
ismoreintheCommandemcntthcn (0. . ' . ' 
Your Anfwerto thefecondlcanaotfo^wdl appr'CVe. tie^ 
caufe it is Exclulive. ' ' ^^'y^^^^ - ^ - -^ ' 

As 



Thej^ 



As for your third anrwer,Tbat t he fourth Com- 
niandcff.ent is net the Law of natiihc, but a pofitivc 

' law 5 take thdLa*w of Nature for Moral! Rea Ion, then 

^ I think there IS moSPc then ineerepofitiveneflre in it»For 

niorall reafon teacheth to honour the day whereon 

the work is dqi.^; and that morall reafon which gave 

\ ^ this in charge w-afApcftolicalJ^ and fo of a comman- 
jding power in both. And then you fee that it is nei- 
ther nneerely pofitive, nor meerely naturall, but mixt, 
and fo binding accordingly^^/y^^r^ ^^^T/j^/z^. 37* d" 
43. 

Ton adde i n>o ^eftions* 

"' i Whether feeing the Lords day fucceeds the Jesvifh Sab- 
bath, wee are to kcepe it in the fame manner, and with the 

.CwpttrlQ«efre> - .: 

' n:j 'hn Firftlhold in my T^^:/^/, that Our Lords daydoth 
properly fucceed the Sabbath inflituted ac the Crea- 
^. ... doD^ 
,tbup5 not- . ' V^hereupon I feparate -alf the Acceilbries 

Secondly, The Jewes did mifconfture the flrick- 

ncfTc of their Sabbath, as appeareth by the many 

corrcdions of our Saviour in the Gofpell, and his 

lor. ri:** ' Generall Rule : The Sabbath was made for man, not 

:'' man for the Sabbath. ' '%' 

Thirdly, They held that they might not fo much 

as kindle a fire, or dreflc Meat upon that day, groun- 

, -i. ' dingtheir conceipt upon the Texts that arc JE'.v. 35, 

But both Texts feemc to be wrcfted ; for that Exod!, 55. 
about kindling a fire, muft be limited by the verfe going be- 
fore^and is not to be underftood of any other kindhng of fire, 
then for following ot their Trades or Servile workes, as they 
are called. And foO^ufffier^ Vat M^^y and others upon that 
place cenfiire their miftake. 

And 



Thejesde^abhato. 

And that it is a miftake againft the meaning of the 

Commmandmcnt, I gather from hence : For the 

Jewes that will not put their owne hands to kindle a 

hre, will hire Chriilian- to doe it for them 5 as if the 

C'^'mmandmcnt did not reach Servants and ftrangers 

within their gates ; and they offend as much in doing 

it by others, as if they did it by them.felvcs. But (o 

doe they u(e to abufc the Scripture, and confute their 

Glodes by thcirowne practice. 

As for the 1 6. Chapter of Exod. which fcemeth to forbid 

the drefling of Meat, / hold that miftaken alfo. Read the 

Chapter and mark whether you can finde that upon the (ixth 

day they were to drefle any more then ferved for that day^and 

to lay up the reft undrcfTed untill the Sabbath ; at what tiir.e 

(F hope), they were Co drefTc it before they did eat it. 

And indeed only the providing of Manna is there forbid- 
den , and a promife (whereof they had experience) that it 
would not putrifie upon the Sabbath, though they kept it till 
then, whereas upon other dayes it would. 

And in this fenfe doc I imderftand thefeverepu- 

nifhment of him that gathered flicks upon, the feventh 

dayj it was becaufe he then made his provifion, and 

did it, it fliould feemc ^ with an high hand. Numb. 

cap. 15. 

As for recreations I can fay nothing , but that feeing the 

Lords clly is to be thcexercife of that life which is fpirituallj 

and as a foretaft of that which is cternall, it weretobe wifht 

that wee did intend thofe things as farre as our frailty will 

reach. 

But Vivitur mncum ferfeElis hommibm , and wee 

muft be content to have men as good as we may, when 

It is not to be hoped they will be as good as they 

fliould. 

Yet we muft take heed that we doe not rolemni2e our fcaft 

vainly as cither the Icwes or Gentiles did. 

Againft whom Nazianz^ne is very tart^ 8c TVr/;//. 
inhisApolog. 

€ In 



Thefes de Sabhat&. 

In the Civill Law wcfindc a dirptnfation for Husbandmen 
in cafcof neccflity, contrajy to the Jewifh policyj Exod. 34. 

Which is followed by our Law. Edi»4ird. the 6. 

Wee may in apparrell and diet, be more liberall and codly 
on feafts then on other day es.. 

A>«Vct/ were Corporall feafts joyncd to the 
Euchacift, wherein the rich did feed the poorc^ 
Which afterward for inconvenience was re^ioved out of 
the Church. 

I meane the Corporall fcaft ( although in Saint 
nAfifiins confeflions you fhall find, that in Saiat 
nAmbrofe days there were*W7r«i at the Toombs of 
Martyrs which Saiiit A^^rofi tookeaway. 

But though the etraV ^i were taken out of the Church, yeC 
upon thole dayes the rich relieved their poore Brethren. 

VVhich they little thinke of, that for feare of 

breaking the Sabbath have taken away Hofpitality, 

Some men are over-nice in this point,more nice then Chrif! 

himfelfe, i^«c. 14. who on the Sabbath went to a feaft, and 

that was to a wedding fcaft; 

And why not ? feeing the iJabbat his iS^wW/^fw 
z^ ter jf£^i\9t only cj uiet Is ^hixt LdtifU 5 therefore refembled 
to a feaft without the toy le of Acquifition; 

So that the Sabbath is not violated by feafts> if wee 

exceed not Necejfnatem Terfom, though NMurdt wee 

doe. 

Now NeceffitAs Perfondt requireth that more be imploycd 

in providing feafts 5 as a Kin^ diet then a Subje^s, a Noble 

then a Common mans, a Colledge then a fingle Perlbn; 

But we muft take cstrc Nequid nimh in viElu^ joy 
&c. Alogia which S,<^Hftin reproves E^iftSS^adCa" 
fulafiummuik not be uitd> 
And we miift keepe the Apoftles rule 5 Whether wee eat or 
drinke,we muft doe all to the glory of God. 

And it were to bee wifhed, that the old praftice, 
whereof there is a Patterne in the Kings houfe,& fome 

Cathedrall 



rhefe 



lefes d^ Sahhato. 

Cathedrall Churches, were every where in «f«. 
That at (ix a Clock in the Morning Prayers, were every 
where appointed for ^yervanti and fu£h as were to prepare 
dinner; to goc then to Church, at who(e rcturne the Matters 
might goe wicli the reft of their familie. 

As for other recreations, if they be not oppoHte or 
prejudicial! to Piety, they may well Ibnd with the 
Iblemnizing of the Sabbath and other fealts. 

Too much Aufterity doth rather hurt then good 5 efpeci^ 
ally in thole dayes,wherein Indulgcnce,where of we have Pat- 
tei nes in Gods Synch oreticall Lawes, is extorted from thofc 
that are in Authbritie,by the generall corruption; of the time. 

Wherefore I would diftinguifti in fuch cafes be^ 
tweene the Precept and permiffion. 

The Precept fhcweth whereunto men (hould tend and be 
exhorted ; and it were to be wiftied they would follow , and 
kcepe the Lords Day, as they are direded by the Canon 
and Injunftion. 

The Permiffion ftieweth what muft be toUerated for the 
hardnefle of mens hearts. 

Vacation from bodily labour is required both Per 

■fe 5 for it is a figure of our frcedomefrom tho(e Ani-^ 

mall toyles ia the Church Triumphant , and alfo 

Propter filiftd, that we may the better intend onr fpi^ 

rituall life. 

To conclude all , Teeing all agree that it muft be obser- 
ved, and differ onely upon what ground and how farre ; (ce- 
ing to fetch the authority from God , and to keepe it with 
allreafonableftriftneflemaketh moftfor Piety, in a doubt- 
full ca(e, I incline thither, though I condemne not them 
that are other wife minded , wiHiing that fobriety of judge- 
ment toall in fuchdifputes, which Saint I?^/*/commendcth 
Rom, f. .14. 

FINIS, 



J n Errata. 

IN ths preface^.8. luiz, 23. it is To far to be accomptecf mo- 
lall. In the treatife^ f.^.i 20. report, read, lepent. J.7. /. 28. to 
feale, readi to fteale, f, 16. /, 35. a new Father^r; a new maiter, 
^.37./.3i.Mockel. jJ.gS./.tf. blot out and ^.39. /.j 2. wee, r. who 
f, 41 /.8. would rcai could3f48./.2. Piloponuij p, 50.L59. rather 
then p. ^3- 1. 3 1. \mto.p,$6J. 3. from CmSyYeud for {ms,p.^^ /.30. 
«W. /. 53.putfej»^e//;ipurpofc.]7. iio./.io. 6toh fejiboth/?.iio« 
/.1 6. and by fending the holy Ghoft,^. i22i /, 2. rw^ Rom: 1.4 
^.122. /. the laft5now readvfzs^p. 129. /.4. reui iecaufe on that 
day, p. 1 3 3. Z.^. Qua,red<^ux, page 137. /.j. hisreAiis3J>,i44./. 
23. fome without,re/j^(liins with purj».i5i./ 2^.yetre///iyea^. 
i^iJ.6.rvayus3ths{t^readv0tiUvA fay that j». 15 2./. 27. & rmidcread 
& the feventh made, //'we laft, that on that day re^^, that one 
day. p. 158. /. II. is to be proved, read is, to prove only, f, 
161. /. 1 8. rej^Banbuiy,!?. 16$. /. 7.Rogeis upon.re^^ Rogers. 
Vpon, /. 26. is contrary reji it contrary p. 167. /. the laft, dele 
which the Jewes kecpe, rcadas the letter foundeth, j). 168.29. 
againft, read againc, p. 170./. 16. be, read to be, 1. 17 1 . /.I . i ^. 
dele now being, read to be, p. 180./. 6. though he read though 
l.p. 180, /. 27. that, re^i and that, p. 187. /.12. pcratur,rw^ 
op€ratur,p.i95. /. 5. unore^^imo,p.i9^. /.j2. well, re^^ will, 
p. 1 98. /. 6. obferved the, re^^i obfervcd it in the j>. 20. /. 27. 
faith that no more, redi faith no more, p. 205./. 20. as, read 
was p. 207. /.24. he doth fay, read he doth not fay, p. 222. /.27; 
Gerardus,p.23o. iLi.read fuppofition /. 6. that God, dele that, 
& read God p. 233. /.14. o£Ephcfus,rf</iofTroas^. 240. l,j^. I 
can, read I call. 

Tb^, de Sabbat, 
Thef. 16, the feventh day from 27. Chriflan. $7, Spirit. 



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