To
the
first
Question
.
I.
Concerning
the
Name
Sabbathum
,
or
Sabbath
,
I
thus
conceive
:
-
1.
That
in
Scripture
,
Antiquitie
,
and
all
Ecclesiasticall
writers
,
it
is
constantly
appropriated
to
the
Day
of
the
Iews
Sabbath
,
or
Saturday
,
and
not
at
all
(
till
of
late
yeares
)
used
to
signifie
our
Lords-day
,
or
Sunday
.
-
2.
That
to
call
Sunday
,
by
the
name
of
the
Sabbath-day
(
rebus
sic
stantibus
)
may
for
some
respects
be
allowed
in
the
Christian
Church
,
without
any
great
inconvenience
:
and
that
therefore
Men
(
otherwise
sober
and
moderate
)
ought
not
to
be
censured
with
too
much
severity
,
nor
charged
with
Iudaisme
,
if
sometimes
they
so
use
it
.
-
3.
That
yet
for
sundry
other
s
,
it
were
perhaps
much
more
expedient
,
if
the
word
Sabbath
(
in
that
notion
)
were
either
not
at
all
,
or
more
sparingly
used
.
II
.
Concerning
the
Name
,
Dominica
,
or
the
Lords-day
:
-
1.
That
it
was
taken
up
in
memory
of
our
Lord
Christs
Resurrection
,
and
the
great
worke
of
our
Redemption
accomplisht
therein
.
-
2.
That
it
hath
warrant
from
the
Scripture
:
(
Apoc
.
1.10
.
)
and
hath
beene
of
long
continued
use
in
the
Christian
Church
,
to
signifie
the
first
Day
of
the
weeke
,
or
Sunday
.
III
.
Concerning
the
Name
,
Dies
Solis
,
or
Sunday
:
-
1.
That
it
is
taken
from
the
course
of
the
Planets
,
as
the
Names
of
the
other
Dayes
are
:
the
reason
whereof
is
to
be
learned
from
Astronomers
.
-
2.
That
it
hath
beene
long
and
generally
used
in
most
parts
of
the
world
.
-
3.
That
it
is
not
justly
chargeable
with
Heathenisme
:
and
that
it
proceedeth
from
much
weaknesse
(
at
the
least
)
if
not
rather
superstition
,
that
some
men
condemne
the
use
of
it
,
as
prophane
,
heathenish
,
or
unlawfull
.
IIII
.
Of
the
fitnesse
of
the
aforesaid
three
Names
compar'd
one
with
the
other
.
That
according
to
the
generall
matter
or
occasion
of
speech
,
each
of
the
three
may
be
fitter
in
some
respects
,
and
more
proper
to
be
used
then
either
of
the
other
two
,
viz.
the
Name
Sabbath
,
when
we
speake
of
a
time
of
Rest
,
indeterminate
,
and
in
generall
,
without
reference
to
any
particular
Day
.
And
the
other
two
,
when
we
speake
determinately
of
that
Day
which
is
observ'd
in
the
Christian
Church
.
Of
which
two
againe
:
-
1.
That
,
of
the
Lords-day
,
is
fister
in
Theologicall
and
Ecclesiasticall
use
.
-
2.
That
of
Sunday
,
in
the
Civill
,
Popular
,
and
common
use
:
yet
so
;
as
None
of
these
three
be
condemned
as
utterly
unlawfull
,
whatsoever
the
matter
or
occasion
be
;
but
that
every
man
be
left
to
his
Christian
liberty
herein
,
so
long
as
superiour
authority
restrains
it
not
.
Provided
ever
,
that
what
he
doth
herein
,
he
do
without
vanity
or
affectation
in
himselfe
,
or
uncharitable
judging
or
despising
his
brother
,
that
doth
otherwise
then
himselfe
.
To
the
second
Question
.
The
words
of
that
Prayer
(
Lord
have
mercy
,
&c.
)
repeated
after
the
fourth
Commandement
,
evidently
import
(
as
in
each
of
the
other
ten
.
)
I.
An
acknowledgement
of
three
things
:
viz.
-
1.
That
the
words
of
that
particular
Commandment
containe
a
law
whereto
we
are
subject
.
-
2.
That
it
is
our
bounden
dutie
to
endeavour
with
our
utmost
power
to
keepe
the
said
law
.
-
3.
That
our
naughty
hearts
have
of
themselves
no
inclination
to
keepe
it
,
till
God
by
the
worke
of
his
grace
encline
them
thereto
.
II
.
A
double
supplication
:
viz.
-
1
For
Mercy
in
respect
of
the
time
past
,
because
we
have
faild
of
our
bounden
duty
heretofore
.
-
2
For
Grace
,
in
respect
of
the
time
to
come
,
that
we
may
performe
our
duties
better
hereafter
.
But
how
farre
forth
,
the
words
of
the
fourth
Commandement
are
to
be
taken
as
a
Law
binding
Christians
,
and
by
what
authority
they
have
that
binding
power
,
is
the
maine
difficulty
.
For
the
resolution
whereof
,
it
may
suffice
every
sober-minded
Christian
to
understand
the
Prayer
appointed
by
the
Church
,
in
that
meaning
which
the
words
immediately
import
;
and
without
over
curious
enquiry
into
those
things
which
are
more
disputable
,
to
beleeve
these
few
points
following
,
which
ought
to
be
taken
as
certaine
,
and
granted
,
amongst
Christians
:
viz.
-
1
That
no
part
of
the
Law
,
delivered
by
Moses
to
the
Iews
,
doth
binde
Christians
under
the
Gospell
,
as
by
vertue
of
that
Delivery
,
no
not
the
10.
Commandements
themselves
:
but
least
of
all
,
the
Fourth
,
which
all
confesse
to
be
(
at
least
)
in
some
part
,
ceremoniall
.
-
2
That
the
particular
determination
of
the
time
,
to
the
seventh
day
of
the
weeke
,
was
ceremoniall
;
and
so
the
obl●gation
of
the
fourth
Commandement
in
that
respect
(
though
it
were
Juris
Divini
positivi
to
the
Iew
)
is
ceased
,
together
with
other
legall
Ceremonies
since
the
publishing
of
the
Gospell
,
and
binds
not
Christian
consciences
.
-
3
That
the
substance
of
the
fourth
Commandement
in
the
generall
,
(
viz.
that
some
certaine
time
should
be
set
apart
from
secular
employments
,
to
be
sanctifide
to
an
holy
rest
for
the
better
attending
on
Gods
publick
and
solemne
worship
)
is
Morall
and
perpetuall
;
and
of
Divine
Right
,
as
a
branch
of
the
law
of
Nature
,
whereto
Christians
under
the
Gospel
are
still
bound
.
-
4
That
,
de
facto
,
the
Lords-day
or
Sunday
is
the
time
appointed
to
us
,
for
that
purpose
,
by
such
sufficient
Authority
,
as
we
stand
bound
in
conscience
to
obey
:
Absque
hoc
,
whether
that
Authority
be
immediately
Divine
,
or
mediately
,
through
the
power
of
the
Church
.
This
is
sufficient
to
regulate
the
judgement
and
conscience
of
every
ordinary
Christian
:
yet
,
it
is
not
unlawfull
for
Scholars
soberly
and
fairely
to
argue
and
debate
(
a
little
further
)
matters
which
are
questionable
,
for
the
better
finding
out
of
the
truth
.
And
The
points
are
two
:
viz.
-
1
Concerning
the
observation
of
a
weekly
Sabbath
,
whether
it
be
of
necessitie
,
to
keepe
one
day
of
every
seven
:
and
by
what
right
we
are
tyed
so
to
do
.
-
2
Concerning
the
change
of
the
Iewish
Sabbath
into
the
Lords-day
,
and
by
what
Authority
it
was
done
.
I.
Touching
the
observation
of
a
weekly
Sabbath
,
there
are
these
three
different
opinions
:
viz.
-
1.
That
it
is
de
jure
Naturali
,
as
a
branch
properly
of
the
Law
of
Nature
.
-
2
That
it
is
properly
and
directly
de
jure
Divino
positivo
,
establisht
by
Gods
expresse
positive
ordinance
in
his
word
.
-
3
That
it
is
meerly
de
jure
Humano
&
Ecclesiastico
,
introduced
by
Authoritie
,
and
establisht
by
the
custome
and
consent
of
the
Catholicke
Church
.
Touching
which
three
opinions
,
I
leave
it
to
the
judicious
to
consider
,
-
1
Whether
the
last
of
them
might
not
happe
to
be
of
evill
consequence
,
by
leaving
it
in
the
power
of
every
particular
Church
,
at
her
pleasure
to
change
the
old
proportion
of
one
in
seven
(
which
hath
continued
ever
since
Moses
)
into
any
other
greater
or
lesse
proportion
of
time
.
-
2
Whether
the
two
former
opinions
(
though
they
indeed
avoid
that
inconvenience
)
do
not
yet
stand
on
such
weak
grounds
otherwise
,
that
they
are
by
many
degrees
more
improbable
then
the
third
.
-
3
Whether
a
fourth
opinion
going
in
the
middle
way
might
not
be
proposde
with
greater
probability
,
and
entertain'd
with
better
safety
then
any
of
the
former
three
:
viz.
That
the
keeping
holy
of
one
day
in
seven
,
is
of
Divine
Positive
Right
;
taking
jus
Divinum
in
a
large
signification
,
not
for
that
which
is
primarily
,
properly
,
and
directly
such
,
according
to
the
tenour
of
the
second
opinion
:
but
including
withall
,
that
which
is
secundarily
,
consequently
,
and
analogically
such
.
For
the
better
understanding
whereof
,
we
are
to
consider
,
-
1
That
those
things
are
de
jure
Divino
in
the
first
and
strict
sense
,
which
either
are
enjoynd
by
the
expresse
ordinance
and
command
of
God
in
his
holy
word
:
or
may
be
deduced
therefrom
,
by
necessarie
,
evident
,
and
demonstrative
Illation
.
In
which
sense
,
there
are
not
very
many
things
de
Iure
Divino
,
in
the
New
Testament
.
-
2
That
for
a
thing
to
be
de
jure
Divino
in
the
latter
and
larger
sense
,
it
sufficeth
,
that
it
may
be
by
humane
discourse
upon
Reasons
of
congruity
,
probably
deduced
from
the
Word
of
God
,
as
a
thing
most
convenient
to
be
observed
by
all
such
as
desire
unfainedly
to
order
their
wayes
according
to
Gods
holy
will
.
-
3
This
kinde
of
jus
Divinum
may
be
reasonably
discern'd
by
the
concurrence
of
all
or
the
chiefest
of
these
foure
things
following
:
viz.
-
1
A
foundation
of
equity
for
the
thing
,
in
generall
,
either
in
the
Law
of
Nature
,
or
by
vertue
of
Divine
Institution
.
-
2
An
Analogy
held
for
the
particular
determination
,
with
such
laws
and
directions
as
were
given
to
the
Iewish
people
in
the
old
Testament
,
so
farre
as
the
Reason
of
equity
holds
alike
.
-
3
Some
probable
insinuations
thereof
in
the
Scripture
of
the
new
Testament
.
-
4
The
continued
practise
of
the
Christian
Church
,
so
farre
as
the
condition
of
the
times
in
the
seuerall
Ages
thereof
would
permit
:
for
,
Lex
currit
cum
praxi
.
-
Fourthly
,
that
all
these
do
in
some
measure
concurre
for
the
observation
of
a
weekly
Sabbath
:
as
upon
examination
of
the
severall
particulars
,
will
easily
appeare
.
This
distinction
of
Ius
Divinum
is
to
be
observed
the
rather
,
because
it
may
be
of
very
good
use
(
if
rightly
understood
and
applyed
.
)
-
1
For
cutting
off
,
the
most
materiall
instances
usually
brought
by
the
Romish
party
for
maintenance
of
their
unwritten
traditions
.
-
Secondly
,
for
the
clearing
of
some
,
and
silencing
of
other
some
controversies
in
the
Church
disputed
Pro
&
Con
with
much
heat
,
viz.
-
1
The
government
of
the
Church
by
Bishops
.
-
2
The
distinction
of
Bishops
,
Priests
,
and
Deacons
.
-
3
The
exercise
of
Ecclesiasticall
censures
,
as
suspension
,
excommunication
,
&c.
-
4
The
building
and
consecrating
of
Churches
for
Divine
service
.
-
5
The
assembly
of
Synods
upon
needfull
occasions
,
for
maintenance
of
the
truth
,
and
setling
of
Church-affaires
.
-
6
Prohibition
of
Marriages
to
be
made
within
certaine
degrees
of
consanguinity
and
affinity
.
-
7
Baptizing
of
Infants
born
of
Christian
Parents
.
-
8
Maintenance
of
the
Clergie
by
Tythes
.
And
sundry
other
things
.
Some
of
which
(
have
beene
doubted
of
)
in
that
prime
and
proper
sense
,
but
yet
all
or
most
of
them
in
my
understanding
seeme
at
least
to
be
de
Iure
Divino
,
in
the
latter
and
larger
sence
and
signification
.
-
Thirdly
,
For
the
right
bounding
of
the
Churches
power
,
that
she
be
neither
denyed
her
lawfull
liberty
in
some
things
,
nor
yet
assume
to
her selfe
a
greater
power
then
of
right
belongs
to
her
,
in
other
some
:
For
,
-
1
In
things
that
are
meerly
de
Iure
Humano
,
every
particular
Church
hath
power
in
her selfe
from
time
to
time
to
order
and
alter
them
at
her
pleasure
,
and
may
exercise
that
Power
,
when
shee
thinks
fit
.
-
2
Things
that
are
de
iure
Divino
in
that
first
sense
,
the
universall
Church
may
not
(
much
lesse
any
Particular
)
at
all
take
upon
her
to
alter
:
but
must
observe
them
inviolably
,
whatever
necessities
or
distresses
she
be
put
to
.
-
3
Things
that
are
de
iure
Divino
in
the
latter
sense
,
every
particular
Church
(
but
much
more
the
universall
)
hath
power
to
alter
in
case
of
necessitie
:
but
the
exercise
of
that
power
is
so
limited
to
extraordinary
cases
,
that
it
may
not
be
safe
for
her
at
all
to
exercise
it
,
unlesse
it
be
for
the
avoiding
of
mighty
inconveniences
not
otherwise
to
be
avoided
.
II
.
As
for
the
other
controversed
Point
,
touching
the
change
of
the
Day
from
the
last
of
the
weeke
or
Saturday
(
which
was
the
Iews
Sabbath
)
to
the
first
of
the
Weeke
,
or
Sunday
,
which
is
our
Lordsday
:
my
opinion
is
,
that
the
observation
of
the
Lords
day
among
Christians
,
instead
of
the
Iewish
Sabbath
;
-
1
Is
not
grounded
on
any
Command
given
by
Christ
to
his
Apostles
.
-
2
Nor
yet
upon
any
Apostolicke
Institution
given
by
the
Apostles
to
the
Churches
in
that
behalfe
:
but
;
-
3
That
it
was
taken
up
by
the
succeeding
Church
,
partly
in
imitation
of
some
of
the
Apostles
who
used
,
especially
,
in
the
Churches
of
the
Gentiles
;
(
for
in
the
Churches
of
the
Iews
the
old
Sabbath
was
still
observed
)
to
celebrate
their
holy
Assemblies
the
first
Day
of
the
weeke
in
honour
of
Christ
and
his
Resurrection
:
and
partly
for
avoiding
of
Iudaisme
,
wherewith
false
teachers
in
those
first
times
were
ever
and
anon
attempting
to
enthrall
the
Christian
Church
.
-
4
That
the
observation
of
the
Lordsday
having
beene
confirmed
by
so
many
Constitutions
,
Ecclesiasticall
,
and
Imperiall
;
and
having
,
withall
,
continued
with
such
uniforme
consent
through
the
whole
Christian
world
for
so
many
Ages
ever
since
the
Apostles
times
,
the
Church
(
not
to
dispute
what
she
may
or
may
not
do
ex
plenitudine
potestatis
)
ought
not
to
attempt
the
altering
of
it
,
to
any
other
Day
of
the
weeke
.
To
the
third
Question
:
Touching
Recreations
.
IN
this
matter
much
need
not
to
be
said
,
there
being
little
difficultie
in
it
;
and
his
Majesties
last
Declaration
in
that
behalfe
,
having
put
it
past
Disputation
:
I
say
then
;
-
First
,
for
the
thing
.
No
man
can
reasonably
condemne
the
moderate
use
of
lawfull
Recreations
on
the
Lords-day
,
as
simply
&
de
toto
genere
unlawfull
.
-
Secondly
,
for
the
kinde
:
Albeit
there
can
be
no
certaine
Rules
given
herein
(
as
in
most
indifferent
things
it
comes
to
passe
)
by
reason
of
the
infinite
varietie
of
circumstances
,
to
fit
with
all
particular
cases
;
but
that
still
,
much
must
be
left
to
private
Discretion
:
yet
,
for
some
Directions
in
this
Point
,
respect
would
be
had
(
in
the
choice
of
our
Recreations
.
)
-
1
To
the
publicke
Lawes
of
the
State
:
Such
Games
or
sports
as
are
by
Law
prohibited
,
though
in
themselves
otherwise
lawfull
,
being
unlawfull
to
them
that
are
under
obedience
of
the
Law
.
-
2
To
the
condition
of
the
Person
.
Walking
and
Discoursing
which
to
men
of
liberall
education
,
is
a
pleasant
Recreation
,
is
no
way
delightsome
to
the
ruder
sort
of
people
,
who
scarce
account
any
thing
a
sport
which
is
not
loud
and
boisterous
.
-
3
To
the
effects
of
the
Recreations
themselves
:
Those
,
being
the
meetest
to
be
used
,
which
give
the
best
Refreshing
to
the
Bodie
,
and
leave
the
least
impression
in
the
Minde
.
In
this
respect
,
Shooting
,
Leaping
,
pitching
the
Barre
,
Stoole-ball
,
&c.
are
rather
to
be
chosen
then
Dicing
,
and
Carding
.
-
Thirdly
,
for
the
Vse
.
That
men
would
be
exhorted
to
use
their
Recreations
and
Pastimes
on
the
Lords-day
in
godly
and
commendable
sort
:
For
which
purpose
,
amongst
others
,
these
Cautions
would
be
remembred
.
-
1
That
they
be
used
with
great
moderation
,
as
at
all
other
times
,
so
especially
,
and
much
more
on
the
Lords-Day
.
-
2
That
they
be
used
at
seasonable
times
,
not
in
time
of
Divine
Service
.
-
3
That
they
be
so
used
,
as
they
may
rather
make
men
fitter
for
Gods
Service
the
rest
of
the
Day
,
and
for
the
Works
of
their
Vocation
the
rest
of
the
weeke
,
then
any
way
hinder
or
disable
them
therto
by
over-wearying
the
Bodie
,
or
immoderately
affecting
the
Minde
.
-
4
That
they
use
them
not
doubtingly
:
for
whatsoever
is
not
of
Faith
,
is
Sinne
.
Hee
therefore
that
is
not
satisfied
in
his
owne
judgement
,
that
he
may
lawfully
,
and
without
sinne
,
use
bodily
Recreations
on
the
Lords-day
,
ought
by
all
meanes
to
forbeare
the
Vse
thereof
,
lest
he
sinne
against
his
owne
conscience
.
-
5
That
they
bee
severer
towards
themselves
then
towards
others
,
in
the
use
of
their
Christian
libertie
herein
:
not
making
their
owne
opinion
or
practise
,
a
Rule
to
their
Brethren
.
In
this
,
as
in
all
other
indifferent
things
,
a
wise
and
charitable
Man
will
in
godly
wisedome
denie
himselfe
many
times
the
Vse
of
that
Libertie
,
which
in
godly
Charitie
hee
dare
not
denie
to
his
Brother
.