The doctrine of the Sabbath· Delivered in the Act at Oxon. anno, 1622. By Dr. Prideaux his Majesties professour for divinity in that Vniversity. And now translated into English for the benefit of the common people.

THE DOCTRINE OF THE SABBATH .

Delivered in the Act at Oxon. Anno , 1622.

By Dr. PRIDEAVX his Majesties Professour for Divinity in that Vniversity .

And now translated into English for the benefit of the common People .

MARK . 2.27 .

The Sabbath was made for man , and not man for the Sabbath .

LONDON , Printed by E. P. for Henry Seile , and are to be sold at his shop at the signe of the Tygers-head ▪ in St. Pauls Church-yard , 1634.

The Preface of the Translator , To the Christian Reader .

OF all the controversies which have exercised the Church of Christ , there is none more ancient than that of the Sabbath : So ancient , that it tooke beginning even in the infancy of the Church , and grew up with it . For as we read in the Acts , Cap. 15.5 . There rose up certain of the sect of the Pharises , which beleeved , saying , that it was needfull to circumcise the people , and to command them to keepe the law of Moses ; whereof the Sabbath was a part : Which in the generall , as the Apostles laboured to suppresse , in the first Generall Councell holden in Ierusalem : So did S. Paul , upon occasion of whose ministry this controversie first began , endeavour what he could against this particular . Sharply reproving those which hallowed yet the Iewish Sabbath , Gal. 4.10.11 . and observed dayes , and moneths , and times , as if he had bestowed his labour in vaine upon them . But more particularly in his Epistle to the Colossians , Let no man judge you in respect of an holy day , Cap. 2.16.17 . or of the new Moone , or of the Sabbath dayes ; which were a shadow of things to come , but the body is of Christ . Sect. 4. Both which expressions of S. Paul , are in this following discourse produced to this very purpose . Yet notwithstanding all this care , both generally of the Apostles , and more especially of S. Paul , to suppresse this errour ; it grew up still , and had it's patrons and abettours . Ebion and Cerinthus , two of the wretchedst hereticks of the primitiue times , and after them Apollinaris , See Austin de h●res●b . & Epiphanius . are said to countenance and defend it ; which , doubtlesse made the ancient fathers declare themselves more fully in it , as a dangerous point ; which seemed to confirme the Iewes in their incredulity , and might occasion others to make question of our Saviours comming in the flesh . Hence was it , that Irenaeus , Iustin Martyr , Tertullian and Eusebius , men of renowne for learning in the primitive times ( three of the which are cited in the Text of this following discourse , and the fourth quoted in the margin ) affirme for certaine , Sect. 2. That never any of the Patriarks before Moses Law , did observe the Sabbath : which questionlesse they must have done , had that Law beene morall , and dictated by nature , as now some teach us . Afterwards by the opposition made by Epiphanius , in his confutation of the heresies of the Ebionites ; and by the resolutions of Theodoret , on the 20. of Ezekiel , Procopius Gazeus , on the second of Genesis , by Damascen , and our venerable Bede ( which two last are here also cited , Sect. the 2. ) concurring with the former fathers ; all talke and observation of the Iewish Sabbath vanished utterly ; and the Lords day , which had from the Apostles times beene instituted by the Church , in the place thereof , was hallowed , without any rivall . Nor doe I finde , but that all superstitious fancies about that day , were as wholly abrogated , as the day it selfe . Epist. 3. l. 21. Save that Saint Gregory tells us , how some in Rome were so superstitious in this kinde , that they would neither worke upon the Saturday , no , nor so much as wash upon the Sunday , But after , in the darker times , as it is thought by some , Peter de Bruis the founder of the Petrobusians ( he was burnt for heresie Anno 1126. ) began to draw too deepe on these lees of Iudaisme ; which here our Doctor intimates in the 7. Sect. where he joynes the Petrobusian with the Ebionites , who indeed were Iewish in this point . And possibly , from the remainders of this Doctrine , Fulco a French Priest , and a notable hypocrite , as our King Richard counted him , In Rog. Hoveden lighted upon a new Sabbatarian speculation , which afterwards Eustachius one of his associates dispersed in England : I call it new , as well I may . For whereas Moses gave commandement to the Iewes , that they should sanctifie one day onely of the weeke , viz. that seventh whereon God rested : They taught the people that the Christian Sabbath was to begin on Saturday at three of the clock , and to continue till Sun-rising on the Munday morning : During which latitude of time , it was not lawfull to doe any kinde of worke what ever , no not so much as to bake bread on Saturday for the Sundayes eating ; to wash or dry linnen for the morrowes wearing . Yea , they had miracles in store ▪ pretended to be wrought on such as had not yeelded to their doctrine ; thereby to countenance the Superstitious , and confound the weake . And which was more than this , for the authoritie of their device , they had to shew a letter sent from God himselfe , and left prodigiously over the Altar in Saint Simeons Church in Golgatha : wherein this Sabbatarian dreame was imposed forsooth upon all the world , on paine of diverse plagues and terrible comminations , if it were not punctually observed . The letter is at large repeated by Roger de Hoveden ; Anno. 1201. and out of him , as I suppose , Anno. 1200. by Matth. Paris : who doe withall repeat the miracles , whereby this doctrine was confirmed . I adde no more but this , that could I either beleeve those miracles , which are there related : or saw I any now , like those , to countenance the reviving of this strange opinion ( for now it is revived and published : ) I might perhaps perswade my selfe to entertaine it .

But to proceed . Immediately upon the reformation of Religion in these Westerne parts , the Controversie brake out afresh ; though in another manner than before it did . Institut. l. 2. cap. 8. Sect. 33. For there were some of whom Calvin speakes , who would have had all daies alike , all equally to bee regarded ; ( hee meanes the Anabaptists , as I take it ) and reckoned that the Lords day as the Church continued it , was a Iewish ceremonie . Affirming it to crosse the doctrine of Saint Paul , who in the Texts before remembred , and in the 14. to the Rom. did seeme to them , to crie downe all such difference of dayes and times , as the Church retained . To meete which vaine and peccant humor , Calvin was faine to bend his forces ; declaring how the Church might lawfully retaine set times for Gods solemne service , without infringing any of S. Pauls commandements . But on the other side , as commonly the excesse is more exorbitant than the defect , there wanted not some others , who thought they could not honour the Lords day sufficiently , unlesse they did affixe as great a sanctitie unto it , as the Iewes did unto their Sabbath . So that the change seemed to be onely of the day ; the superstition still remayning no lesse Iewish , than before it was . These taught , as now some doe , Moralem esse unius diei observationem in hebdomada , Ib. Sect. 34. the keeping holy to the Lord one day in seven , to be the morall part of the fourth Commandement : which doctrine , what else is it , ( so hee proceedes , and here the Doctor so repeates it in his third Section ) than in contempt of the Iewes to change the day , and to affixe a greater sanctitie unto the day , than those ever did ? As for himselfe , so farre was hee from favouring any such wayward fancie , that as John Barclay makes report , Paraen , lib. 1. cap. vlt. hee had a consultation once , de transferenda solennitate Dominica in feriam quintam , to alter the Lords day from Sunday unto Thursday . How true this is I cannot say . But sure it is , that Calvin tooke the Lords day to be an ecclesiasticall and humane constitution onely , Quem veteres in locum Sabbati subrogarunt , appointed by our Ancestors to supply the place of the Iewish Sabbath : and ( as our Doctor tells us from him in his seventh Section ) as alterable by the Church at this present time , as first it was , Institut. l. 3. Cap. 8. Sect. 34. when from the Saturday they translated it unto the Sunday . So that we see , that Calvin here resolves upon three Conclusions : first , that the keeping holy of one day in seven , is not the morall part of the fourth Commandement : secondly , that the day was changed from the last day of the weeke unto the first , by the authoritie of the Church , and not by any divine Ordinance : and thirdly , that the day is yet alterable by the Church , as at first it was .

Neither was hee the onely one that hath so determined . For , for the first , that to keepe holy one day of seven , is not the morall part of the fourth Commandement , our Doctor hath delivered in the third Section , that not Tostatus onely , but even Aquinas , and with him all the Schoolemen , have agreed upon it . Nor was there any that opposed it in the Schooles of Rome , that I have met with , till Catharinus tooke up armes against Tostatus : affirming , but with ill successe , that the Commandement of the Sabbath was imposed on Adam in the first Cradle of the world ; there where the Lord is said to blesse the seventh day and sanctifie it . Gen. 3. Which fancie , by our Author is rejected , and the opinion of Tostatus justified against him , though he name him not . As for the Protestant Schooles , besides what is affirmed by Calvin , Sect. 3. & 7. and seconded by the Doctor in this following Discourse ; this seemes to be the judgement of the Divines of the Low-Countries . Francisc. Gomarus , one knowne sufficiently for his undertakings against Arminius , published Anno 1628. a little Treatise about the Originall of the Sabbath , and therein principally canvassed these two Questions : first , whether the Sabbath were ordained by God , immediately on the Creation of the World : the second , Whether all Christians are obliged by the fourth Commandement , alwayes to set apart one day in seven , to Gods holy worship : both which hee determines negatively . And Doctor Ryvet , Goma● . desensio sentent . c. 10. one of the foure Professors in Leiden , although he differs in the first , yet in the second , which doth most concerne us Christians , they agree together : affirming also jointly , that the appointing of the Lords day for Gods publike service , was neither done by God himselfe , nor by his Apostles , but by authoritie of the Church . Investig . Sabb. cap. 4. For Seconds , Gomarus brings in Vatablus , and Wolfgangus Musculus ; and Ryvet voucheth the authoritie of our Doctor here . For so Gomarus , in the assertion and defence of the first opinion against this Ryvet ; Cap. 10. De quibus etiam Cl. & Doct. D. Prideaux in Oratione de Sabbato consensionem extare , eodem judicio [ by Ryvets information ] libenter intelleximus . I will adde one thing onely , which is briefely this . The Hollanders , when they discovered Fretum le Maire , Anno 1615. though they observed a most exact account of their time at Sea ; yet at their comming home , they found , comparing their account with theirs in Holland , that they had lost a day ; that which was Sunday to the one , being Munday to the other . Which of necessitie must happen , as it is calculated by Geographers , to those that compasse the World from West to East : as contrarie , they had got a day , had they sayled in Eastward . And now what should these people doe when they were return'd ? If they must sanctifie precisely one day in seven , they must have sanctified a day apart from their other countrymen , and had a Sabbath by themselves ; or to comply with others , must have broken the Morall Law , which must for no respects be violated . See more hereof at large in Carpenters Geogr. p. 237. &c.

Next , for the second Thesis , that the alteration of the day is onely an humane and Ecclesiasticall Constitution , the Doctor sheweth in the fifth Section , the generall consent of all sorts of Papists , Iesuits , Canonists , and Schoolemen ; of some great Lutherans by name ; and generally , of the Remonstrant or Arminian Divines in their Confession : whose tendries in this point , wee may conceive with reason not to be different from the doctrine of the Belgick Churches ; in that the foure Professors of Leiden , in their Examination or Review of that Confession , have passed them over without note or opposition . To these besides , are added diverse of our owne ; & e nostris non pauci , as hee speakes it in the generall ; i. e. as I conceive his meaning , such as are neither of the Lutheran nor Arminian partie . Of which , since hee hath instanced in none particularly , I will make bold to borrow two or three Testimonies out of the Tractate of Gomarus , Cap. 3. . before remembred . And first he brings in Bullinger , who in his Comment on the first of the Revelation calls it Ecclesiae consuetudinem , an Ecclesiasticall Ordinance ; and after addes , Sponte Ecclesiae receperunt illam diem , &c. The Church did of its owne accord agree upon that day , for wee reade not any where that it was commanded . Next Vrsinus , telling us that God had abrogated the Iewish Sabbath ; addes presently , that he left it free unto the Church , alios dies eligere , to make choice of any other day to be selected for his service ; and that the Church made choice of this , in honour of our Saviours resurrection . Zanchius affirmes the same . Nullibi legimus Apostolos , &c. We reade not any where ( saith he ) that the Apostles did command this day to be observed in the Church of God ; onely we finde what the Apostles and others of the faithfull used to doe upon it , liberum ergo reliquerunt : which is an argument , that they left it wholly unto the disposition of the Church . Aretius , Simler , Dav. Paraeus , and Bucerus , which are all there alledged , might bee here produced , were not these sufficient ; Adde hereunto the generall consent of our English Prelates , the Architects of our reformation in the time of King Edward the sixth ; Anno 5. and 6. of Edward 6. cap. 3. who in the Act of Parliament about keeping holy dayes , have determined thus , together with the rest of that grand assembly ; viz. Neither is it to be thought that there is any certaine time , or definite number of dayes , prescribed in holy Scripture , but that the appointment both of the time and also of the number of the dayes , is left by the authority of Gods Word , to the authority of Christs Church , to bee determined and assigned orderly in every Country by the discretion of the Rulers and Ministers thereof , as they shall judge most expedient to the true setting forth of Gods glory , and edification of the people . Which preamble is not to bee understood of holy dayes , or of Saints dayes onely ( whose being left the authority of the Church was never questioned ) but of the Lords day also : as by the body of the Act doth at full appeare .

Last of all for the third and last conclusion , that still the Church hath power to change the day , our Doctor , in the seventh Section , brings in Bullinger , Bucer , Brentius , Vrsinus , and Chemnitius , aliisque nostris , with diverse others not named particularly , as they are ; which thinke no otherwise thereof than Calvin did , and shewes by what distinction Suarez , though otherwise no friend unto the men , doth defend their doctrine : now as the doctrine was , such also is the practise of those men and Churches , devoyd of any the least superstitious rigour ; esteeming it to be as a day left arbitrary , and therefore open to all honest exercises and lawfull recreations ; by which the minde may be refreshed , and the spirits quickned . Even in Geneva it selfe , according as it is related in the inlargement of Boterus by Robert Iohnson , All honest exercises , shooting in Peeces , Long-Bowes , Crosse-Bowes , &c. are used on the Sabbath day , and that both in the morning , before and after the Sermon ; neither doe the Ministers finde fault therewith , so that they hinder not from hearing of the Word at the time appointed . Dancing indeed they doe not suffer ; but this not in relation to the Sunday , but the Sport it selfe , Heylius Geogr. in France . which is held unlawfull , and generally forbidden in the French Churches . Which strictnesse , as some note , considering how the French doe delight in dancing , hath beene a great hinderance to the growth of the reformed Religion in that Kingdome .

Which being so , the judgement and the practise of so many men , and of such severall perswasions in the controverted points of the Christian faith , concurring so unanimously together : the miracle is the greater , that wee in England should take up a contrary opinion , and thereby separate our selves from all that are called christian . Yet so it is , I skill not how it comes to passe , but so it is , that some amongst us have revivd againe the Iewish Sabbath , though not the day it selfe , Roger● on the Article● . Art. 7. yet the name and thing . Teaching that the Commandement of sanctifying every seventh day , as in the Mosaicall Decalogue , is naturall , morall , and perpetuall ; that whereas all things else in the Iewish Church were so changed that they were cleane taken away ; this day ( meaning the Sabbath ) was so changed , that it still remaineth : and lastly , that the Sabbath was not any of those ceremonies which were justly abrogated at Christs comming . All which positions are condemned for contrary to the Articles of the Church of England : as in a Comment on those Articles , perused and by the lawfull authority of the Church allowed to bee publike , is most cleere and manifest . Which Doctrinals though dangerous in themselves , and different from the judgement of the ancient Fathers , and of the greatest Clerks of the latter times , are not yet halfe so desperate , as that which followeth thereupon , in point of practise . Id. in the Preface to the Articles . For these positions granted , and entertained as orthodox , what can we else expect ; but such strange paradoxes , as in consideration of the premises , have beene delivered from some Pulpits in this Kingdome ; As viz. That to doe any servile worke or businesse on the Lords day , is as great a sinne , as to kill a man , or commit adultery ; that to throw a Bowle , to make a Feast , or dresse a wedding dinner on the Lords day , is as great a sinne , as for a man to take a knife and cuts his childes throat ; that to ring more Bells than one on the Lords day , is as great a sinne as to commit murder . The Author which reports them all , was present when the broacher of the last position was convented for it . And I beleeve him in the rest . The rather , since I have heard it preached in London , that the Law of Moses , whereby death temporall was appointed for the Sabbath-breaker , was yet in force ; and that who ever did the workes of his ordinary calling on the Sabbath day , was to dye therefore . And I know also , that in a Towne of my acquaintance , the Preachers there had brought the people to that passe , that neither baked nor rost-meat , was to bee found in all the Parish for a Sundayes dinner throughout the yeere . These are the ordinary fruits of such dangerous Doctrines ; and against these and such as these , our Author in this following Treatise doth addresse himselfe , accusing them that entertaine the former Doctrinalls , everywhere , of no lesse than Iudaisme , and pressing them with that of Austin , that they who literally understand the fourth Commandement , doe not yet savour of the Spirit , Section the third .

This when I had considered , when I had seriously observed how much these fancies were repugnant both to the tendries of this Church , and judgements of all kinde of Writers , and how unsafe to be admitted ; I thought I could not goe about a better worke , than to exhibite to the view of my deare Countrymen this following Treatise ; delivered first , and after published by the Author in another Language . The rather , since of late the clamour is encreased , and that there is not any thing now more frequent in some Zelots mouthes , ( to use the Doctors words ) than that the Lords day is with us licentiously , yea sacrilegiously prophaned , Section the first . To satisfie whose scruples , and give content unto their mindes , I doubt not but this following Discourse will be sufficient : which for that cause I have translated faithfully , and with as good proprietie as I could : not swerving any where from the sence ; and as little as I could , from the phrase and letter . Gratum opus Agricolis : a Worke , as I conceive it , not unsutable to the present times : wherein , besides those peccant fancies before remembred , some have so farre proceeded , as not alone to make the Lords day subject to the Iewish rigours ; but to bring in againe the Iewish Sabbath , and abrogate the Lords day altogether . I will no longer detaine the Reader from the benefit hee shall reape hereby : Onely I will crave leave , for his greater benefit , to repeat the summe thereof ; which is briefely this : First , that the Sabbath was not instituted in the first Creation of the World , nor ever kept by any of the Ancient Patriarkes , who lived before the Law of Moses : therefore no Morall and perpetuall Precept , as the others are , Sect. 2. Secondly , that the sanctifying of one day in seven , is Ceremoniall onely , and obliged the Iewes ; not Morall , to oblige us Christians to the like observance , Sect. 3. & 4. Thirdly , that the Lords day is founded onely on the authoritie of the Church , guided therein by the practice of the Apostles ; not on the fourth Commandement , ( which he calls a scandalous Doctrine , Sect. 7. ) nor any other expresse authoritie in holy Scripture , Sect. 6. & 7. Then fourthly , that the Church hath still authoritie to change the day , though such authoritie be not fit to be put in practise , Sect. 7. Fifthly , that in the celebration of it , there is no such cessation from the workes of labour required from us , as was exacted of the Iewes ; but that we lawfully may dresse Meat , proportionable unto every mans estate , and doe such other things as be no hinderance to the publike Service appointed for the day , Sect. 8. Sixtly , that on the Lords day all Recreations whatsoever are to be allowed , which honestly may refresh the spirits , and encrease mutuall love and neighbourhood amongst us ; and that the names whereby the Iewes did use to call their Festivals ( whereof the Sabbath was the chiefe ) were borrowed from an Hebrew word , which signifieth to dance , and to be merry , or make glad the countenance . If so : if all such Recreations as encrease good neighbourhood ; then Wakes , and Feasts , and other Meetings of that nature . If such as honestly may refresh the spirits ; then Dancing , Shooting , Wrastling , and all other Pastimes , not by Law prohibited , which either exercise the body , or revive the minds . And lastly , that it appertaines to the Christian Magistrate to order and appoint , what Pastimes are to be permitted , and what are not , ( obedience unto whose commands , is better farre than sacrifice to any of the Idols of our owne inventions : ) not unto every private person , ( or as the Doctors owne words are ) not unto every mans rash zeale , who out of a Schismaticall Stoicisme ( debarring men from lawfull Pastimes ) doth incline to Iudaisme , Sect. 8. Adde , for the close of all , how doubtingly our Author speakes of the name of Sabbath , which now is growne so rife amongst us , Sect. 8. Concerning which , take here that notable Dilemma of Iohn Barklay , Paraen . l. 1. cap. vlt. the better to incounter those who stil retaine the name , and impose the rigour : Cur perro illum diem plerique Sectariorum Sabbatum appellaetis , &c. What is the cause ( saith hee ) that many of our Sectaries call this day the Sabbath ? If they observe it as a Sabbath , they must observe it , because God rested on that day : and then they ought to keepe that day whereon God rested ; and not the first , as now they doe , whereon the Lord began his labours . If they observe it as the day of our Saviours resurrection , why doe they call it still the Sabbath ; seeing especially that Christ did not altogether rest that day , but valiantly overcame the powers of death ? This is the summe of all : and this is all I have to say unto thee ( Good Christian Reader ) in this present businesse . God give thee a right understanding in all things , and a good will to doe thereafter .

THE DOCTRINE OF THE SABBATH . OR , A Speech , delivered in the Act at OXON . at the proceeding Doctors , Of CHRIST . GREENE . IO. TOLSON . THO. IACKSON . THO. BINSON . IO. HARRIS . In the yeere of CHRIST , 1622. touching the Sabbath . LEVIT. 9.30 .

Yee shall keepe my Sabbath , and reverence my Sanctuarie : I am the Lord .

OF THE SABBATH .

SECT. I.

MY annuall taske ( learned and courteous Auditors ) is ( as you see ) returned againe : whereto being bound ( as I may say ) like Titius unto Caucasus , I must of necessitie expose my selfe to so many Vultures . Divinitie tossed with so many stormes , and by her owne unworthily handled , hath not ( which was much feared ) as yet miscarried . Behold I and the sonnes which God hath given mee . Hebr. ● , And though shee doe not glory , as before shee hath done , of a numerous issue ; yet shee is comforted with these few , whose modestie doth promise to supply that want , and hide her nakednesse . It is my Office ( as you know ) according to the custome of this place , honestly to dismisse them hence , being now furnished and provided ; after all their labours . And being it is the seventh yeere , since I first attained unto this place ; and that there want not some litigious differences about the Sabbath , which have of late disturbed the quiet of the Church : I hope it will not seeme unseasonable , ( Fathers and Brethren ) to speake unto you somewhat of this argument ; and therein rather to explode their errors , who either seeme to tend , on the one side to Atheisme , or on the other side to Iudaisme , than any way to brand their persons . And that our following discourse may issue from the purer Fountaine , we will derive it from the 19. of Levit. v. 30. ( which doubtlesse , for the greater certaintie thereof , is againe repeated , cap. 26. v. 2. ) Yee shall keepe my Sabbaths . Now for the first word Sabbath , the learned in the Hebrew Language derive it not from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which being interpreted , is Seven , but from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth to cease , leave off , or rest from labour : and seemes to have affinitie with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to set downe , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to adore , and praise ; all which doe intimate unto us , as well the use of the Sabbath , as the duties also of all those who are bound to keepe it . It is not my intent to lay before you such further Etymologies , as either are afforded us from Plutarch , S●mpos . l. 4. sub finem . and the rest of Greece ; who fetch it from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to triumph , dance , or make glad the countenance : or from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a sirname of Bacchus ; or at the least , Lib. 7. cap. 15. some sonne of his , in Coelius Rhodiginus , ( whence Bacchus Priests are frequently called Sabbi Moenades , or Saliares , in ancient Authors : ) nor from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is the Spleene , from the distempers of the which ( as Giraldus thinkes ) the Iewes , De annis & mensibus . though very much thereunto inclined , were that day released : nor last of all , from any foule disease in the privie parts , by the Aegyptians called Sabba ; which Fl. Iosephus worthily derides in his second booke against Appion . It is well knowne from what corrupt Channell these derivations have beene drawne by the elder Iewes ; who by their Bacchanalian Rites , gave the World just occasion to suspect , that they did consecrate their Sabbath unto Revels rather , than Gods service . As for these Sabbaths , Levit. ●5 . they either were the Weekely Sabbaths , or those which in the Scripture are called Sabbaths of yeeres : and these againe , either each seventh yeere , in the which the Earth lay fallow ; or every fiftieth yeere , called otherwise the Yeere of Iubile ; wherein each man returned againe to his owne Possession , and Inheritance , as the Law appointed . There were at least five other meanings of this word , in holy Scripture ; of which , consult Hospinian in his booke de festis Iudaeorum . Cap. 3. But for the Weekely Sabbath mentioned in the Decalogue , being it is become to many a Rocke of offence ; it will not happily be unwelcome to the wavering mind , so to determine of the Point , that they may have something whereupon to fasten . There is not any thing now more frequent in some Zelots mouthes , than that the Lords day is with us licentiously prophaned : the fourth Commandement produced , and expounded literally ; as if it did as much oblige us Christians , as once the Iewes . And to this purpose all such Texts of the Old Testament , which seeme to presse the rigorous keeping of that day , are alledged at once : and thereupon some men most superstitiously perswaded , neither to kindle fire in the Winter time , wherewith to warme themselves ; or to dresse Meat for sustentation of the poore , or such as these : which trench not more upon the bounds of Christian libertie , than they doe breake the bonds of Christian charitie . Not so much therefore to abate their zeale , but ( if it may be done ) to direct it rather ; I shall in briefe , and as the time will give me leave , handle especially these three things about the Sabbath : First , the Institution ; secondly , the Alteration of it ; and thirdly , the Celebration of the same : that these my Sonnes ( together with the rest ) may know the better , how carefully they are to walke in this doubtfull Point : neyther diverting on the left hand , with the prophaner sort of people ; nor madly wandering on the right , with braine-sicke persons .

SECT. II.

And first , the Institution of the Sabbath is generally referred to God , by all who are instructed by the Word of God , that hee created all things , and hath since governed the same . But touching the originall of this Institution , Azor. Instit. Moral . part . 2. q. 3. and promulgation of the same , it is not yet agreed upon amongst the Learned . Some fetch the originall thereof from the beginning of the World , when God first blessed the seventh day , and sanctified it . Whence well this question may be raysed , Whether before the publishing of Moses Law , the Sabbath was to be observed by the Law of Nature ? They which are commonly more apt to say any thing , than able afterwards to prove it ; maintaine affirmatively , that it was . For what say they , Is it not all one , Hospin . de Fest. Ethn. & Iud. l. 3. cap. 3. to blesse and sanctifie the seventh day , in the beginning of the World , as to impose it then on the posteritie of Adam , to be blest and sanctified ? If all the rest of the Commandements flow from the Principles of Nature , how is this excluded ? Can wee conceive , that this onely Ceremoniall Law crept in , wee know not how , amongst the Morals ? Or that the Prophet Moses would have used such care in ordering the Decalogue , onely to bring the Church into greater troubles . Annal. sacri ad diem 7. Adde hereunto , that Torniellus thinkes it hardly credible , that Enosh should apart himselfe from the sonnes of Cain , to call upon the name of the Lord , without some certaine and appointed time for that performance . Nor were the frequent Sacrifices , In Exod. ad Praecept . 4. as Calvin thinks , performed by Abraham , and the other Patriarkes , without relation to this day . Tell mee ( say they ) who can , Wherefore , before the publication of the Law of Moses , there fell no Mannah on the seventh day ? Had not the Sabbath , according to Gods first example , beene kept continually , from the foundations of the World . These are indeed such arguments , as make a faire flourish , but conclude nothing . Tertullian , a most ancient Writer , maintaines the contrarie : Doceant ADAM Sabbatizasse , aut ABEL hostiam Deo sanctam offerentem , &c. Let them ( sayth hee in a particular Tract against the Iewes ) assure mee , if they can , that ADAM ever kept the Sabbath ; or ABEL , when hee offered unto God his accepted Sacrifice , had regard thereof ; or that NOAH kept the same , when hee was busied in preparing of the Arke , against the Deluge ; or finally , that ABRAHAM in offering his sonne ISAAC ; or that MELCHISEDEC , in execution of his Priesthood , tooke notice of it . So hee . Besides , Eusebius doth by this argument , maintaine the ancient Patriarkes to have beene Christians ( as wee are ) in very truth , though not in name ; because that neyther they nor wee observed the Sabbath of the Iewes , Hist. lib. 1. cap. 4. And thereupon it is affirmed by Iustin Martyr , V. Damasc fid. O. th . l. 4. c. 24. Irenaeum , l. 4 30. in his Dialogue with Trypho , and Bede in his Hexameron , that many of those former times were renowned for sanctitie , which neither kept the Sabbath , or were circumcised . Which also is expressely held by Abulensis . In Gen. 2. q. 4. It is true , that Torniellus doth collect from these words of IOB , Ad d●em 7. sect , 2. Where wast thou when I layed the foundations of the Earth , when the morning Starres sung together , and all the sonnes of God shouted for joy , IOB . 38.4 , 7. that in the accomplishment of the Creation , the Angels did observe the Sabbath . But then hee addes , that the observance of it heere upon the Earth , was not till many Ages after . It is true , In Exod. 〈◊〉 Praecept . 4. that Calvin hath affirmed , that it may probably be conjectured , that the sanctification of the Sabbath was before the Law . But many of our later Writers are not therewith satisfied : and therefore it concernes them who maintaine the Affirmative , to make it good by Texts of Scripture .

SECT. III.

For what weake proofes are they , which before were urged ; God blessed the seventh day , and sanctified it ; therefore hee then commanded it to be kept holy by his people . In Gen. cap. 2. q. 4. Moses , as Abulensis hath it , spake this by way of anticipation ; rather to shew the equitie of the Commandement , than the originall . Enosh might call upon the Lord , and Abraham offer sacrifice , without relation to a set and appointed time ; oftner , and seldomer , as they had occasion . And as for the not falling of the Mannah on the Sabbath day , this rather was a preparation to the Commandement , than any promulgation of it . For put the case , that Iacob on the Sabbath had neglected Labans Flocks ; and that the Israelites under Pharaoh , had not made up their tale of Bricks ; neyther had hee escaped a chiding , nor they the insolent furie of their Task-masters . And now , according to the Principles of these Sabbatarians , what would you counsaile them to doe ? Did they observe the Sabbath ? They were sure of punishment from man : Did they neglect it ? They were sure of vengeance from the Lord . Vnto such straits are they reduced , who would impose the Sabbath , as a perpetuall Law of Nature , upon the consciences of their poore brethren . Some men ( perhaps ) will say , that as the Fathers before Moses , had Gods Word amongst them , although not written ; and that it was committed unto writing , when as their severall Families were growne into a Nationall , and a setled Church : even so the Sabbath had a voluntarie observation , from the first Benediction of the same , in private houses ; which after , when the Church was growne , and released from bondage , was imposed thereon , as a Commandement . Suppose it so : Yet still the observation of it , is founded on the fourth Commandement ; which , whether it bee Naturall and Morall , or else Ceremoniall , wee must consider more distinctly : For that a meere and perishing Ceremonie should equally be ranked amongst Morall duties , which are alwayes binding , seemes ( at the first sight ) not to stand with reason . Therefore it is resolved on by the wiser sort , Calv. Instit. l. 2. cap. 8. that there is in the fourth Commandement something Morall , Zouch . Tom. 4. l. 1. cap. 15. and some things Ceremoniall ; the circumstances Ceremoniall , but the substance Morall . It is , as Abulensis hath it , a Dictate of the Law of Nature , that some set time bee put apart for Gods holy worship : but it is Ceremoniall and Legall , that this worship should bee restrained eyther to one day of seven , In Exod. 20. q. 11. or the seventh day precisely from the Worlds Creation . A time of Rest , is therefore Morall ; but the set time thereof , is Ceremoniall : Which is confessed by those who have stood most on this Commandement , and urged it even unto a probable suspition of Iudaisme . ● . 2. q. 122. art . 4. Aquinas also so resolves it : and ( which is seldome seene in other cases , the Schooleman ( of what Sect soever ) say the same . Whereby wee may perceive , in what respects the Fathers have sometimes pronounced it to be a Ceremonie , and a Shadow , and a Figure onely . Three things hath Calvin noted in it , Institut. lib. 2. cap. 8. sect. 28. of perpetuall observation : first , Rest from labour at some certaine and appointed time , that God the better may worke in us : secondly , holding of publike meetings and assemblies , for the exercise of religious duties : thirdly , the ease and recreation both of our Servants and our Cattell , which otherwise would be tyred with continuall labour . And three things also are alledged by Abulensis , Vbi supr● , to prove it an unstable and an alterable Ceremonie : First , the determining of the day to bee one of seven , or the seventh day precisely from the Worlds Creation ; next , the commencement and continuance thereof , from Evening unto Evening ; and lastly , the precise and rigid keeping of it , in not kindling fires , and such like . Which , howsoever they bee true , and distinctly shew , what still pertaines to us in sanctifying the Lords day aright , and what is abrogated by Christs comming : Yet since the Word affords them not , they rather seeme to set downe somewhat of their owne , than produce any thing from Scripture . For granting all that hath beene said , yet I will looke upon the Text apart , and aske precisely , what it commands us . First there presents it selfe in the very front , the sanctifying of the Sabbath . What Sabbath ? The seventh day . How reckoned ? From the first of the Creation . But this falls just upon the day of the Iewish Sabbath : And so to urge this Commandement for keeping of the Lords day , is to bring in Iudaisme . Whence truely said Saint AVSTIN , Quisquis diem illum observat , sicut litera sonat , carnaliter sapit : Hee that observes that day , according to the literall sence , is but carnally wise . They therefore are but idly busied , who would so farre enlarge the Sabbath , or seventh day in this Commandement , as to include the Lords day in it ; or so to order their account , as that the Sabbath of the Iewes should fall iumpe with ours . As if there were an end of Christian Congregations , in case they were not borrowed from the Iewish Synagogue ; or that the institution of the Lords day were of no effect , were it not strengthened and supported by the fourth Commandement . Calvin is very round with the like false-teachers . Instit. l. 1. cap. 8. sect. 34. Such men ( sayth hee ) as idly thinke the observation of one day in seven to be the Morall part of the fourth Commandement ; what doe they else , but change the day , as in dishonour of the Iewes , retaining in their mindes the former sanctitie thereof . And thereunto hee addes : And certainely wee see what dangerous effects they have produced from such a Doctrine ; those which adhere to their instructions , having exceedingly out-gone the Iewes , in their grosse and carnall superstitions about the Sabbath . But this , the changing of the Sabbath to the Lords day ( which is next in order to be handled ) will more clearely manifest .

SECT. IV.

Thus have wee found the institution of the Iewish Sabbath in the fourth Commandement , confirmed by the example of God himselfe ; and wee have also noted , what is to bee retained therein , as Morall : it now remaineth to see , what there is in it Ceremoniall , and how abrogated . For if this bee not made apparant , and by evident proofes ; the Conscience would bee wavering , and relapse at last to Iudaisme . For who ( almost ) would not thus reason with himselfe ? I see a Precept , ranked amongst other Morall Precepts , which doth command mee to observe the seventh day precisely , from the first Creation : and since the others are in force , why is not this ? It neyther fits the Church , nor mee , to repeale the Law of God , at our discretions ; but rather to obey his pleasure . What then advise wee to bee done ? Not as some doe ; who urge the words of this Commandement so farre , till they draw blood instead of comfort . Our Saviour best resolves this doubt , Marc. 2.27 . saying ; The Sabbath was made for man , and not man for the Sabbath : and that the Sonne of man was Lord of the Sabbath ; and therefore had authoritie to change it , for mans greater profit ; as the Glosse notes it , out of Bede . But heere it is objected , That Christ came into the World , Matth. 5. not to destroy the Law , but to fulfill it . To which , wee say with the Apostle : Doe wee destroy the Law by Faith ? God forbid : wee confirme it rather . Christ then hath put away the shadow , but retained the light , and spreads it wider than before ; shewing thereby , the excellent harmonie betweene the Gospel and the Law . Saint PAVL , Rom. 14. and Gal. 4. doth generally taxe the Iewish observation of dayes and times : particularly hee sheweth us , that the Sabbath is abrogated , Coloss. the second : Let no man judge you ( sayth hee ) in meates and drinkes , or in respect of an holy day , or of the Sabbath , which were the shadow of things to come , but the body is of CHRIST . Let no man judge you ; i. e. Let none condemne you , if you keepe them not : because those shadowes altogether vanished , at the rising of the Sunne of Righteousnesse . As therefore Nature requires Meates and Drinkes ; but for the choyse thereof , wee are left free , to Christian libertie : So Reason tells us , that there must be some certaine time appointed for Gods publike service ; though from the bondage and necessitie of the Iewish Sabbath , wee are delivered by the Gospel . Since then wee see the abrogation of the Iewish Sabbath ; let us consider , by what right the Lords day hath succeeded in the place thereof : Wherein I must of force passe over many things , which are at large discussed by others . For to what purpose should I fall upon the Anabaptist , the Familist , and Swencfeldian ? who making all dayes equall , and equally to be regarded , instead of Christian libertie , would bring into the Church an Heathenish licentiousnesse : Or else exclaime against the Sabbatarians of this Age , who by their Sabbath-speculations would bring all to Iudaisme . Iosephus tells us of a River in the Land of Palestine , De bello Iudaic. l. 7. cap. 24. that is called Sabbaticus ; which being drie sixe dayes , doth on the seventh fill up his Channell , and runne very swiftly ▪ Contrarie , Plinie ; Natur. Hist. l. 31. cap. 2. that it runnes swiftly all the sixe dayes , and is drie onely on the seventh . Baronius takes Iosephus part . Anno 31. n. 38. The Rabbins ( who would prove from hence their Sabbath ) take part with Plinie . Plainely Baronius was deceived , Exer● . 15. sect. 20. as Casaubon hath truly noted , by a corrupt Copie of Iosephus . But howsoever , for the Rabbins , they are thus silenced by Galatinus . Lib. 1. cap. 9. Si fluvius ille dum erat , &c. In case ( sayth hee ) that River whiles it was in being , was a good argument that the Iewish Sabbath was to be observed ; now , since there is no such River extant , it is a better argument , that their Sabbath is not any where to be regarded . Our fanatick and peevish spirits it were best to send , to make enquirie for this River ; while in meane time wee doe unfold , and for as much as in us is , compose the Differences , which have beene raysed in this Point , amongst wiser heads .

SECT. V.

They then which are perswaded , that the Lords day succeedes in place of the Iewish Sabbath , affirme it eyther as established by the Law of God , and of Divine authoritie ; or introduced by Ecclesiasticall constitution . They which pretend the first , eyther derive their arguments more weakely , from the Old Testament ; or else more warily , from the New : And from the Old Testament they produce two arguments ; one , borrowed from the sanctification of the seventh day , in the first Creation of the World ; the other , from the institution of the Sabbath , in the fourth Commandement . Of those which build upon the constitution of the Church , some doe affirme it absolutely ; as doe the Papists and Arminians ; as may bee made apparant out of the Iesuites , Bellar. de cult . Sanct. l. 3 c. 11. Estius in 3. Sent. d. 37. sect. 13. Canonists , and Schoole-men , and the Confession of the Remonstrants . To whom adde Brentius , on Levit. 23. Chemnitius , in his Common Places ; and of our owne Writers , not a few . Others so fortifie and corroborate this Constitution Ecclesiasticall , as if the Church did onely publish and continue that , which by the Apostles was first ordered . But ( as it seemeth to mee ) these Differences are of no great moment : save that the first Opinion inclines too much to Iudaisme ; and doth too much oppugne ( whether more impudently , or more ignorantly ; that I cannot say ) the received Opinion of Divines . For who knowes not that common Principle of the Schoole-men , out of the seventh unto the Hebrewes : Vers. 12. The Priesthood being changed , there is made of necessitie a change also of the Law ? Whence they conclude , that at this day the Morall Law bindeth not , as it was published and proclaimed by Moses ; but as at first it appertained no lesse unto the Gentiles , than the Iewes ; and afterwards , was explaned and confirmed by Christ , in his holy Gospel , Zanchius doth strongly prove the same ( amongst other things ) out of this Commandement about the Sabbath . Si Decalogus quatenus per MOSEN traditus fuit Israelitis , Tom. 4. l. 1. c. 11. ad gentes quoque pertineret , &c. If the Commandements ( sayth hee ) as they were given by MOSES unto the Israelites , appertained also to the Gentiles ; the Gentiles had beene bound by this Commandement , to sanctifie the Sabbath with as much strictnesse , as the Iewes . But since it is most evident , that the Gentiles never were obliged to keepe that day holy ; it plainely followeth , that they neyther were nor could be bound to keepe the rest of the Commandements , as published and proclaimed by MOSES unto them of Israel . Nor doe these hot-spurres well observe , how they intangle themselves , by borrowing the authoritie of the Lords day from the Law of Moses . For if they ground themselves upon that Commandement ; Why keepe they not that day precisely , which the Text commandeth ? By what authoritie have they substituted the first day of the Weeke , for the seventh day exactly from the Worlds Creation ? What dispensation have they got , to kindle fire , to dresse and make readie Meat , which was prohibited the Iewes , Exod. 16.35 . by the same Commandement . In case they bee ashamed of these and such like beggerly elements , and tell us , that the Morall duties of the day are onely now to bee observed ; ( not to say any thing of a distinction so infirme , and which the Text affordeth not ) they desert their Station ; and will they , nill they , ioyne with them , who letting passe the veile of MOSES , seeke for the originall of the Lords day in the Sunne-shine onely of the Gospel .

SECT. VI.

For those that make their boast , that they have found the institution of the Lords day in the New Testament expressely ; let them shew the place . Our Saviour oftentimes disputed with the Pharises , Matth. 12. Mark . 2. Luke 6. about their superstitious observation of the Sabbath day ; Ioh. 5. and many times explaned the meaning of that Commandement : But where is any the least suspition of the abrogation of it ? Where any mention , that the Lords day was instituted in the place thereof ? Well . Christ ascended up on high , Acts 13.17.18 . cap. and left behind him his Apostles , to preach the Gospel . And what did they ? Did they not keepe the Iewish Sabbath , without noyse , or scruple ? And gladly teach the people , congregated on the Sabbath dayes ? Nay , more than this : Did not the Primitive Church designe as well the Sabbath , Hosp. de sest. Christ . c. 9. as the Lords day , unto sacred Meetings ? These things are so notorious , that they need no proofe . The Papists hereupon inferre , that the Lords day is not of any Divine Institution , Montholon . prompt . in Sabbat. but grounded onely on the Constitution of the Church . A Civill Ordinance ( sayth Brentius ) not a Commandement of the Gospel . And the Remonstrants have declared in their late Confession , That by our Lord CHRIST IESVS , all difference of dayes was wholly abrogated in the New Testament . All which accord exactly with that generall Maxime , which in this very Argument is layd downe by Suarez , and by him borrowed from the Schooles : In Lege nova non sunt data specialia Praecepta Divina de accidentalibus observantiis ; De Relig. l. 2. cap. 1. That in the New Testament there were given no speciall Precepts , or Directions , touching accidentall Duties . Yet notwithstanding this , even in the Church of Rome , Azor. Institut. Mor. part . 2. c. 2. Anchoranus , Panormitan , Angelus , and Sylvester , have stoutly set themselves against these luke-warme Advocates , in affirmation of the Divine authoritie of the Lords day . For , ( as it rightly is observed by the defenders of the fourth Opinion ) it seemed a dangerous thing to the whole Fabricke of Religion , should humane Ordinances limit the necessitie of Gods holy worship : Or that the Church should not assemble , but at the pleasure of the Clergie , and they ( perhaps ) not well at one amongst themselves . For what would men busied about their Farmes , their Yoakes of Oxen , and Domesticke troubles ! ( as the invited Guests in the holy Gospel ) would they not easily set at naught an humane Ordinance ? Would not prophane men easily dispense , with their absenting of themselves from Prayers , and Preaching , and give themselves free leave of doing or neglecting any thing ; were there not something found in Scripture , which more than any humane Ordinance , or Institution , should binde the Conscience ? Well therefore , and with good advice , the Acts and practice of the Apostles hath beene also pressed ; besides , the constant and continuall tradition of the Church : That so it may appeare , that in a thing of such great moment , Zanch. tom . 4. l. 1. c 19. the Church did nothing without warrant from those blessed spirits . Three Texts there are , which are most commonly produced , in full proofe thereof . First , Acts 20.7 . Vpon the first day of the Weeke , when the Disciples came together , to breake Bread , PAVL preached unto them readie to depart upon the Morning , and continued his Speech till Midnight . Why is it sayd expressely , That the Disciples came together , to heare the Word preached , and receive the Sacraments , rather on this day than another ; rather than on the Iewish Sabbath ? were it not then a custome , to celebrate on that day their publike Meetings ; the Sabbath of the Iewes beginning ( by degrees ) to vanish . The Fathers , and all Interpreters ( almost ) doe so conceive it : Though I confesse , that from a casuall fact , I see not how a solemne institution may bee justly grounded . Nor may wee argue in this manner ; The Disciples met that day together ▪ therefore they gave commandement , that on that day the Church should alwayes bee assembled for Gods publike worship . Who markes not heere a great and notable incoherence ? Looke therefore next upon the first to the Corinthians , cap. 16. vers . 2. where wee seeme to have a Commandement : Let every man ( sayth the Apostle ) upon the first day of the Weeke lay by him in store : What ? Collections for the Saints : And why ? Because hee had so ordered it , in the Churches of Galatia . Heere then wee have an Ordinance set downe by the Apostle , to bee observed in the Church : But what is that hee ordereth ? Not that the first day should bee set apart for the Lords service ; but that upon the first day of the Weeke they make Collections for the Saints . The third and last , is Revel. 1. and 10. I was ( sayth the Evangelist ) in the Spirit on the Lords day : And what day is that ? Had hee meant onely the Iewish Sabbath , doubtlesse hee would have called it so : If any other of the Weeke , not eminent above the rest , the title had beene needlesse , and ambiguous ; and rather had obscured , than explaned his meaning . What therefore rests ? but that comparing this place with the former two , Interpreters both new and old conclude together , that here the Apostle meant the first day of the Weeke ; whereupon Christ rose , and the Disciples came together , for the discharge of holy duties ; and Paul commanded , that Collections should bee made : as was the custome afterwards , in the Primitive Church , according unto Iustin Martyr , who lived verie neere the Apostles times . The alteration of the name doth intimate , that the Sabbath was also altered ; not in relation to Gods worship , but the appointment of the time .

SECT. VII .

What then ? Shall wee affirme , That the Lords day is founded on Divine authoritie ? For my part , ( without prejudice unto any mans Opinion ) I assent unto it : however that the Arguments like mee not , whereby the Opinion is supported . This inference first offends mee , That in the Cradle of the World , God blessed the seventh day , and sanctified it ; therefore all men are bound to sanctifie it , by the Law of Nature : since I both doubt , whether the Patriarkes did observe it , before Moses time ; and have learnt also , that the Law of Nature is immutable . Next this distasts mee , That they would have the spending of one day in seven , on Gods holy worship , to bee perpetuall , and Morall . As congruous , or convenient , all men admit it ; but cannot see so easily , that it should bee Morall , and perpetuall . Nor is it , thirdly , without scandall , that the fourth Commandement should bee so commonly produced , to iustifie our keeping of the Lords day , by the Text thereof . If they required no more , but the analogie , the equitie , or the reason of that Commandement , wee would not sticke to yeeld unto it : But whiles they stand too close to the very letter , they may ( perhaps ) bee iustly charged with Iudaisme . Fourthly , as little like I them , who promise much in proofe hereof , out of the New Testament , which the Text affordeth not . For where is any expresse institution of the Lords day , in any one of the Apostles , or Evangelists ? Yea , or what Text is there , whence it may necessarily bee collected , in case wee meete an Adversarie , who must bee dealt withall exactly ; and will not easily assent , but to solide Arguments ? Nor lastly , am I satisfied with the bare Ordinance of the Church ; which with the same facilitie may bee broke , as it was enacted : Which absolutely to affirme of the Lords day , were too unadvised . Therefore , amongst so doth distinguish with us , of Divine authoritie , strictly and largely taken : that so , not that alone which is found in Scripture may properly be said to have Divine authoritie ; but whatsoever by good consequence may bee drawne from thence , eyther in reference to the institution , or some example of it , or ( at least ) some analogie thereunto . And whereas Calvin , Bullinger , Bucerus , Brentius , Chemnitius , Vrsine , and others of the Reformed Churches affirme , That still the Church hath power to change the Lords day to some other : Suarez doth thus distinguish in it , That it is absolutely alterable , but not practically : that is ( as I conceive it ) That such a Power is absolutely in the Church , though not convenient now to bee put in practise . The reasons of it , two : First , because instituted ( as generally the Fathers grant ) in memorie of our Redemption ; made perfect on that day , by our Saviours resurrection : Next , because not depending barely upon a Civill , or Ecclesiasticall Ordinance ; but on the practice and expresse tradition of the Apostles ; who ( questionlesse ) were ledde into all truth by the Holy Ghost . Which beeing so ; if any waywardly shall oppose us , as if they would compose some Sabbaticall Idoll out of an equall mixture of Law and Gospel ; they may bee very fitly likened to the Iew of Tewksburie , Foxe & Stowe in vita Henr. 3. mentioned in our Common Annals : who on a Saturday fell by chance into a Privi● , and would not then permit himselfe to bee taken out , because it was the Iewish Sabbath ; nor could bee suffered to bee taken thence the next day following , because the Lords day , celebrated by the Christians : And so , betwixt both dayes , hee died most miserably , that understood not rightly the celebration and true use of eyther . Of which , the celebration of this day , I am next to speake .

SECT. VIII .

Prayse waiteth for thee , O Lord , in Sion , Psal. 65. and unto thee shall the Vow be performed : O thou that hearest prayer , unto thee shall all flesh come . The life of Pietie and Religion , is Gods publike worship ; the soule of publike worship , is the due performance of the same . They which esteeme not this as they ought to doe , whether prophane , carnall , or schismaticall persons , doe not alone ( as much as in them is ) teare the Church in pieces , which is the seamelesse Coat of CHRIST ; but doe renounce the Heritage , bought for us at so great a price , and offered to us with so great mercie . Hee that endevours to pursue the severall by-wayes and dissonant clamours of particular men , in this present Argument ; entreth into a most inextricable Labyrinth . But generally , those things which others have propounded in some obscuritie , may bee reduced most fitly unto these two heads : First , that wee marke distinctly , in the celebration of this day , what speciall duties are commanded ; and next , what offices are permitted . To the discoverie whereof , these words , Our God , our neighbours , and our selves , like a Mercuriall finger , will direct our journey , amidst the severall turnings of this present World . These three are principally aymed at in those pious duties , which on this day have beene commended to us , or rather imposed on us , by the Acts and practice of the Apostles . First , the Disciples came together , to breake Bread , and heare the Word : Which , without solemne and preparatorie Prayers , were a faint devotion , Acts 20. This is the honour due to God . Collections , secondly , are appointed , 1. Corinth . 16. This is in reference to our neighbour . And last of all , Saint IOHN was in the Spirit on the Lords day , Revel. 1. This in relation to our selves : That so our pious contemplations , borne by the wings of the Spirit , may ascend on high ; even to those Hills , from whence commeth our salvation . Therefore upon this day , Gods people are to meet in the Congregation , to celebrate Divine Service , and to heare the Word ; Almes to bee given , and godly Meditations to bee cherished with our best endevours . From whence ariseth that , as an Accessorie in the Gospel , which was a Principall in the Law of MOSES , Rest from servile workes , and from the ordinarie workes of our Vocation . For since there is not extant eyther Commandement , or example , in the Gospel , which can affixe the Rest of the Iewish Sabbath to the Lords day now celebrated ; and that our Christian libertie will not away with that severe and Ceremoniall kind of Rest , which was then in use : wee onely are so farre to abstaine from Worke , as it is an impediment to the performance of such duties as are then commanded . Saint Hierome on the eighteenth of the Acts , affirmeth , That Saint Paul , when hee had none to whom to preach in the Congregation ; did on the Lords day use the Workes of his Occupation : In loc. Com. Perk. in Case of Consc. l. 2. c. 16. and CHRIST did many things ( as of set purpose ) on the Sabbath , ( so hath Chemnitius rightly noted ) to manifest , that the Legall Sabbath was expiring ; and to demonstrate the true use of the Christian Sabbath : if ( at the least ) the name of Sabbath may be used amongst us , which some distast . To end in briefe , those things are all commanded , which doe advance GODS publike Service ; and those permitted , which are no hinderance thereunto . Of this sort specially , are the workes of necessitie : as , to dresse Meat , to draw the Oxe out of the Ditch , to leade our Cattell unto Water , to quench a dangerous Fire , and such as these . Then workes of Charitie : First , in relation to our selves ; and heere wee are permitted Recreations ( of what sort soever ) which serve lawfully to refresh our spirits , and nourish mutuall neighbourhood amongst us : Next , in relation unto others ; and heere no labour ( how troublesome soever ) is to bee refused , which may accommodate our neighbour , and cannot fitly bee deferred . Where wee must alwayes keepe this Rule , That this our Christian libertie bee void of scandall ; I meane , of scandall justly given , and not vainely caught at : That wee pretend not Charitie [ to absent our selves from religious duties ] when eyther covetousnesse , or loathing , or neglect of GODS holy Ordinances , are under-hand the principall motives . Foure properties there are ( as one rightly noteth ) of all solemne Festivals ; Rob. Lo●u● in ●ffig . Sabbat. Sanctitie , Rest from labour , Cheerefulnesse , and Liberalitie : Which verie things , the Ancients ( by those names , whereby they did expresse their Festivals ) doe seeme to intimate . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth to meete , or to bee assembled : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to rejoyce , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to dance : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to restraine from workes that are an hinderance . And so amongst the Grecians , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth an Assembly ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 denotes Expences : From whence , their solemne Festivals were so entituled . And unto all these , whether Recreations , or Entertainments , Feastings , and other indifferent Customes ; it onely appertaineth to the Religious Magistrate to prescribe bounds and limits : Not to the rash zeale of every one , which out of a Schismaticall Stoicisme , not suffering people eyther to use a Fanne , or to kill a Flea , relapse to Iudaisme ; nor on the other side , to every prodigall and debauched Companion , who joynes himselfe unto Belphegor , and eates the Sacrifices of the dead .

FINIS .

Notes, typically marginal, from the original text

Notes for div A10094-e140

Notes for div A10094-e4690