The first Proposition .

THe fourth Commandment in the literall sence and meaning of it doth designe a seventh day in proportion onely , not the seventh day in order , also to be unto the people of God the ordinarie time of holy rest .

By the literall sense and meaning of the fourth Commandment , I understand that interpretation of the words which according to the rules of Grammaticall instruction they may , and in analogie to other places of Scripture , and the common received principles of Religion they must bear .

By a seventh day in proportion onely , not the seventh day in order ; also I understand one day of seven indefinitely taken , not specially restrained , in respect of order unto this or that seventh : accounting from one onely fixed period , but so left at liberty that it may indifferently be understood of any of the seven , first or last , or second , third , fourth , fifth or sixth , to be reckoned from that one prefixed period . As in other cases , Levit . 23.13 . Two tenth deals of fine flower , and the fourth par● of an Hin ▪ And Levit. 26.31 . the fifth part of the tythes must needs be understood of such a proportion , viz. a tenth , a fourth a fifth , without any respect unto order at all ; so as to imply that it must of necessitie be this or that tenth , fourth or fifth : for if it were any part at all of that proportion it was sufficient .

By the people of God I understand all those , and onely those , who by profession of the true Religion take upon them to be in speciall covenant with the true God : for unto all those and onely unto those , I take the Law of the two Tables to be given by God at Mount Sinai : not unto the Nation of the Israelites alone , nor unto all mankind universally , but indefinitely onely unto all , as all had an unconfined liberty to become Israelites by profession before the birth of Christ , and Christians after , and so to enter into speciall covenant with God , as the Israelites had done before the Law was published . Exod . 19.5 . &c. ( See the Appendix in the first exception and the answer to it . )

By the ordinarie time of holy rest , I understand that sufficient and convenient part of time which nature it self , being ruled by right reason , will confesse , ought usually to be set apart for the solemne exercise of those actions of religious service , which are to be performed unto the true God by them that would have and shew that they have him to be their God in their lives and conversations .

The Proposition thus explained , I confirm it thus .

The fourth Commandment in the litterall sence and meaning of it , doth designe either a seventh day in proportion onely , and not the seventh day in order also to be unto the people of God , the ordinarie time of holy rest , or the seventh day in order onely , and not a seventh day in proportion also , or both a seventh day in proportion , and the seventh day in order also . But not the second nor the third , ergo the first .

The major is evident of it self . For {αβγδ} dies septimus , Exod . 20.10 . indifferently signifies a seventh day , or the seventh day , (a) and ( the ) whereby the difference is expressed being particles proper to our English tongue , to which there is neither in the Hebrew , nor the Latine , nor peradventure in most other languages any thing answerable : which defect the Schools supply by distinguishing of dies septimus formaliter , and dies septimus materialiter . And though we should give an emphasis unto the Article {αβγδ} , and read it dies ille septimus , that seventh day ( which no necessitie enforceth us to do , unlesse withall we take our selves tyed to translate in the next verse {αβγδ} coelos illos , and {αβγδ} terram illam , those heavens , and that earth , as though there were some other heavens and another earth , which were not made in the six dayes but in some other ) yet no shift whatever will serve us to evade the necessity of this truth , that either it must be understood of a seventh in proportion onely , or the seventh in order onely , or both : for proportion and order must needs be either joyned or severed in the signification of {αβγδ} septimus .

The minor consisteth of two parts : whereof the former that the fourth Commandment in the literall sence and meaning of it doth not designe the seventh day in order onely , and not a seventh day in proportion also , will easily , I conceive , be granted : for otherwise that seventh joyned with the other six should either exceed or come short of the whole : unlesse we will say that every seventh day is either longer or shorter then some of the other six : or that the whole revolution of time may not according to the Scripture account be measured by weeks , whereof every one hath neither more nor lesse but seven equall dayes apiece ; if not in exact Astronomic●ll computation , yet at least in ordinary vulgar account . The B. of Ely , pag . 177. observeth that the fourth Commandment made one day of seven a weekly Sabbath : and pag . 179. he saith , the subject of that Commandment is a naturall day of 24. houres .

The latter part of the minor that the fourth Commandment in the literall sence and meaning of it doth not designe both a seventh day in proportion , and the seventh day in order also , to be unto the people of God the ordinary time of holy rest , is that which alone , I suppose , will be denied ; and therefore onely needs to be confirmed . And to that pupose I would argue thus .

That interpretation which includeth the common and naturall equitie of the Commandment , which obligeth all the people of God to the end of the world , and nothing else is the literall sence and meaning of the Commandment if the Grammaticall construction of the words will bear it , and enforce no more . But that interpretation wherein the fourth Commandment is taken to designe a seventh day in proportion onely , and not the seventh day in order also , to be unto the people of God the ordinary time of holy rest , includeth the common and naturall equitie of the Commandment , which obligeth all Gods people to the end of the world , and nothing else : and the Grammaticall construction of the words will bear it , and enforce no more . Ergo ,

The major I presume will not be denied . ( See the Appendix in the second exception , and the Answer to it . )

The minor consisteth of two parts . For proofe of the former , viz. that that Interpretation wherein the fourth Commandment is taken to designe a seventh day in proportion onely , and not the seventh day in order also , to be unto the people of God the ordinarie time of holy rest , includeth the common and naturall equitie of the Commandment , which obligeth all Gods people to the end of the world , and nothing else ; I referre me to the reverend and very learned L. B. of Ely , in his Treatise of the Sabbath & Lords day , whose words are these , pag . 120. The common and naturall equitie of this Commandment obligeth mankinde to the end of the world . And pa 121. the equitie of the fourth Commandment is of the law of Nature . And pag . 90. the common and naturall equitie of that Commandment is morall : viz. that Gods people are obliged to observe a convenient and sufficient time for publick and solemne divine worsh●p , and for religious and Ecclesiasticall duties . And abstinence from secular labour and negotiation , and keeping holy one day of every week for mans temporall and naturall refreshing , and for the spirituall good of his soul is very agreeable both to naturall and religious equitie ; and it is grounded upon the ancient custome and practise of Gods people in time of the Law . Where in the Margent he quotes out of Chrysostome in Genes . Hom. 10. Jam hinc ab initio doctrinam hanc insinuat nobis Deus , erudiens in circulo hebdomadae diem unum integrum , {αβγδ} . Consecrare & designare operationi spiritualium .

Which passage of Chrysostome appears unto me to intimate more then the Bishop seemeth to take notice of : viz. that the ancient custome and practise of Gods people in keeping holy one day of every week was taught them by God even from the beginning . Which if it be true , and the thing in it self very agreeable both to naturall and religious equitie , as the B. confesseth , I do notsee what colour of reason any man can have to pretend it ceremoniall , or peculiarly appropriated in the Commandment unto the Israelites alone : unlesse he will say , that what was generally intended unto all men before , was afterward in the fourth Commandment particularly limited , and restrained unto the Israelites alone ; which he that will pretend to be true of the fourth Commandment , me thinks must be forced to confesse as true of all the other nine .

And whereas he pretendeth that our keeping holy now one day of every week is grounded upon the ancient custome and practise of Gods people in time of the Law , I demand whether that custome and practise it self were not grounded either upon a Law of Nature , or at least upon a positive Law of divine institution : and if so ( as I think it cannot be denied ) why the keeping holy now of one day in every week should rather be said to be grounded upon that custome and practise , then upon that Law whether naturall or positive on which that custome and practise it self at first was grounded . Since it is not safe grounding upon any custome or practise how common or ancient soever , unlesse that custome and practise it self be grounded upon such a foundation either in reason or Religion as still stands in force as wel for the latter as the former practise . Otherwise I do not see but that a Turke might plead as well for his circumcision , as grounded upon the ancient custome and practise of Gods people in time of the Law , as a Christian for his keeping holy one day of every week , as grounded upon the like custome and practise , unlesse this custome and practise of keeping holy one day in every week were it self grounded on a foundation of another nature then that of circumcision was .

Again , in that passage of the B. I observe that he makes that to be the common and naturall equitie of the fourth Commandment , which I ever conceived to belong unto the first . For the first Com . requiring that we should have the true God to be our God , not onely in our minds and in our hearts , but likewise in our lives and conversations ( which must be by performing unto him not onely sudden and occasionall , but likewise set and solemne actions of religious service , as I presume will not be denied ) requires withall that a sufficient and convenient time should be set apart and employed to that purpose : since mens actions , especially externall , cannot at all be performed but in time and place , nor as they ought to be , unlesse that time and place be both sufficient and convenient . So that if this were all that the fourth Commandment required of Gods people in requiring this , it should require no more then in effect the first Commandment had done already , nor give any further direction concerning the time to be employed in solemne worship , then might as well be understood concerning the place wherein that worship ought to be performed , which yet it is evident that it hath done . And I thinke I may adde that it was requisite it should be so : that so I may answer their demand that ask a reason why God should rather designe a proportion of time then of place for his solemne service . Although such a question me thinks should need no answer , since it either is or at least should be enough for us that God hath done so : yet this we may conceive to be some reason of it . First , because time is a more inseperable circumstance of any action then place can be . Moses describing the creation , Gen. 1.1 . begins with the beginning of time , and so proceeds accordingly : he saith not where , but when each thing was done : even place it self can have no being but in time . Secondly , because one and the same proportion of time may be observed by Gods people every where in performing the solemne actions of religious service , whether publickly or privately , but one and the same proportion of place cannot . Thirdly , because there are general divisions of time into distinct proportions made by God himself even in the creation , and first constitution of time , the characters whereof stand stamped in the course of nature , by which even naturall reason may be guided in the choice of a sufficient and convenient part to be employed in solemne worship , as we shall have occasion to consider more anon . But there are no such divisions of place which is alwaies proportionable to the thing that is placed , and differs according to the various circumstances of the same .

Besides , if this , and this onely be the common and naturall equitie of the fourth Commandment , that a sufficient and convenient time should be employed in holy worship , as it is pretended ; I demand whether purposely intended , and expressed in the words , or onely presupposed , and taken for granted . If purposely intended , and expressed ; I demand whether in a phrase of speech that is to be understood properly or tropically . If properly , then it doth not onely expresse the necessity of observing a sufficient and convenient time , but likewise shew plainly what part of time is sufficient and convenient , viz. a seventh day , one day in every week . If tropically , I demand what kind of trope it can be , wherein the generall may so be understood by the speciall , as that the speciall it self must not be necessarily included in the generall . For if by the Sabbath day or a seventh day in the fourth Commandment be intended a sufficient and convenient time , we must either deny that a seventh day is a sufficient and convenient time , or else acknowledge it therein required , as that which is presupposed to be the common and naturall equitie of the Commandment : which will appear more plainly to be so , if we can prove that there is no other part of time which nature will acknowledge to be sufficient and convenient , but onely one day in every week , as anon I shall assay to do . If onely presupposed , and taken for granted , I see not why we should esteem it more proper to the fourth Commandment , then to the second or the third : or why we should not as well esteeme the other necessarie duties of the first , as that we must have a God , and that the true God to be our God , that we must know him , love him , fear him , and obey him , and the like , to be the common and naturall equitie of the fourth Commandment ( for all these must needs be therein presupposed , and taken for granted ) and so in the end reduce them all to one , without any distinction , except it be in such particulars onely as we resolve to reject at our pleasures , as not appertaining unto us but to the Israelites alone . ( See the Appendix in the third Exception , and the Answer to it . )

Again , I observe that the B. in that passage joynes publick and solemne worship together , as likewise religious and Ecclesiasticall duties ; as though these were termes of equall extent , or that Gods people were equally obliged to them all by one and the same morall Law . Which I take to be a common errour , and the occasion of many mistakes amongst them that have written upon this subject . For all solemne divine worship is not publick , nor are all religious duties Ecclesiasticall . And as it is one thing to be exercised and employed in the solemne actions of religious service simply considered , and another thing to be exercised and employed in the same solemne actions of religious service as they are publick and Ecclesiasticall : so the bond whereby Gods people are obliged to be so exercised and employed , must be referred unto divers Commandments . For the solemne actions of religious service simply considered to the first Com . as before , for the publick and Ecclesiasticall exercise and performance of them , if directed and required immediately by God himself , as amongst the Israelites in many things it was unto the first Commandment likewise , wherein generally all obedience unto God himself is enjoyned : if immediately depending upon the authoritie of Civill and Ecclesiasticall Governors , as now adayes it doth unto the first Commandment . As for the fourth Commandment , I conceive that the scope thereof is no more , but onely in a speciall manner to designe that proportion of time which is ordinarily to be employed by Gods people in solemne worship ; and to give a generall intimation of the use and end unto which that time must be employed .

And in that respect I conceive the B. expression not to be so full as it might have been , when he saith , that the keeping holy one day in every week is very agreeable unto naturall and religious equitie : having said before that Gods people are obliged by the common and naturall equitie of the Commandment which is morall , to observe a sufficient and convenient time for solemne worship : for upon that ground I conceive it may be probably at least pretended , that naturall and religious equitie will not onely allow of that practise as fitting and convenient , but likewise avow it for requisite and necessarie : as if to that purpose one should argue thus .

If naturall equitie oblige men of necessity to observe a sufficient and convenient time for solemne worship ; then naturall equitie must presuppose men able to judge of the time to be so observed , whether it be sufficient & convenient or no : otherwise naturall equitie shall bind men to do that , which whether they have done or no they cannot tell , & so they shall not be a law unto themselves , or their conscience witnes with them , contrary unto that of the Apostle , Rom. 2.14 , 15. And naturall equitie cannot presuppose men able to judge of the time to be observed for solemne worship , whether it be sufficient and convenient or no , but upon this supposition , that either it must be all time absolutely , or a part of time onely . The former I presume will not be pretended agreeable unto naturall and religious equitie , I therefore let it passe . If the latter , it must be a part of time , either once onely to be chosen and observed , or often . The former I likewise presume will not be pretended agreeable unto naturall and religious equitie , and therefore I let that also passe . If the latter , it must be either such a part of time as arises upon an arbitrary artificiall division of time , which man himself at his own pleasure hath been or may be author of : or else such a part of time as arises upon a naturall division of time which God himself made at the creation ; the characters whereof are written in the course of nature : out of the parts whereof , if any one be taken and employed for solemne worship , it will ordinarily be sufficient and convenient .

Not the former , but the latter . For the generall determination of a common and naturall equitie which obligeth all mankind must needs depend upon something in nature , of as early an originall , as large an extent , as unchangeable constancie , and long continuance as it self . But no artificiall arbitrary division of time can be coevall unto that common and naturall , equitie , which in this case is to be determined by it , neither so universally known , or perpetually immutable , and consequently certain as that which is naturall . So that either there must be some such certain division of time apparent unto nature , or nature will never be able of it selfe to determine whether such or such a time be sufficient and convenient to be ordinarily employed in the solemne actions of religious service or no .

The maine things then to be enquired in this case are : First , what naturall divisions of time there are , the characters whereof were at the beginning , even in the creation by God himself the Creator , imprinted in the course of nature . Secondly , which of those divisions it is that common and naturall equitie being called unto counsell , must needs acknowledge and confesse , doth afford a sufficient and convenient time to be employed in solemne worship .

For the first , it is evident both by the history of the Creation , Gen. 1. and 2. and by the observations of art and experience , that there are foure main divisions of time which God himselfe hath made , namely , into dayes , into weeks , into moneths , and into yeers : whereof the second and the third arise out of the multiplied revolution of the first and the last of the third .

Here nothing , I suppose , will be denied or doubted of , at least there is nothing that concerns our present purpose much , but whether the division of time into weeks , whereof every one consists of seven dayes apiece , be a naturall division of Gods own institution in the Creation the characters whereof may be observed in the course of nature . For the affirmative whereof , I doubt not but I might produce the unanimous consent both of Fathers , Schoolmen , and Interpreters upon Genesis the first and second , as these few particulars which I have had opportunity to take notice of , perswade me to beleeve .

Basil . in Hexam . hom . 2. Deus sane qui temporis naturam creavit , mensuras ipsi ac signa , nimirum spatia dierum adjunxit , septimanaque ipsum metiens , in orbem septimanam in sese semper versari jussit , curricula temporis ac motiones enumerantem : & unum item diem septimanam conficere , ipsum in sese septies redeuntem .

Lactan . de divino premio Lib . 7. cap . 14. Dies septem sunt . qu●bus per vicem revolutis orbes conficiuntur annorum , &c.

Clem . Alex . lib . 6. Strom . In septenariis totus mundus circumagitur omnium quae & viva gignuntur , & quae nascuntur , &c.

Hieron . in Amos , cap . 5. Septenarium numerum esse sanctum etiam Sabbatum probat , in quo requievit Deus ab omnibus operibus suis — Novit & hoc secularis philosophia & medicorum libri — ita ab initio mundi diebus conditis , ut omnes labores & molestiae septimo numero conquiescant — & septem astra juxta numerum dierum dicuntur errantia , &c.

August . ad Casulan . Epa . 86. Septem dies sunt , qui volumine temporum per sua vestigia revocantur .

Id. de Genesi ad literam , lib . 4. ca. 18. Dies septimus & ipse unus est dierum , qui omnes septem sunt , quorum repetitione menses & anni & secula peraguntur : ut mane quod poneretur post vesperam septimi hoc esset initium octavi diei , de quo jam deinceps silendum fuit , quia idem primus est ad quem reditur , à quo rursus hebdo madis serìes ordiatur . Vnde probabilius est istos quidem septem dies illorum nominibus & numero alios atque alios sibimet succedentes currendo temporalia peragere spatia .

Lomb . lib . 2. sent . dist . 15. Numerando dies usque ad septimum procedimus , & dicimus septem esse dies , quorum repetitione omne tempus agitatur .

And peradventure much more might be added to this purpose out of their observations , that are expert in Astronomie , Astrologie , and Chronologie , as I am induced to conceive by that of Jos . Scalig . Can . Isagog . lib . 3. cap . 4. whose words are these . Vtimur hebdomade dierum , non ogdoade , ut prisci Romani , neque Triscaedecade , ut Mexicani . Nam secundum illa instituta aliae periodi excogitandae essent , quae omnino cum veris rationibus tropicis nunquam quadrare possunt , ut hinc occultam quandam vim septenarii dierum agnoscere possis . And a little after : Divinitus igitur institutus est numerus dierum septenarius , qui ad omnem civilis anni solaris rationem commodissimus est , & , ut dixi , nescio quid {αβγδ} habet . Mr. Purchas in his pilgrimage , lib . 1. cap . 4. in the Margin saith , The Heathen by the light of nature had their weeks , as appeareth by naming the dayes after the seven Planets , &c. Aret . Probl de Sab . He further alledgeth to prove the observation of one day of seven in every week to be naturall and morall . Aquin . secunda secundae , q . 122. art 4. Mr. Hooker Eccles . Pol . lib . 5. § . 70. Broughton in his Concent . And lib . 2. cap . 4. in the margin . Septimana res omnibus quidem orientis populis ab ultima usque antiquitate usitata nobis autem Europaeis vix tandem post Christianismum recepta . Scal . de Emendat . T. l. 1. Antiquior est appellatio dierum septimanae sub nominibus 7. planetarum quam horarum . Horae nova appellatio à Graecis , Cor . lib . 7. & Casaub . ad Athen . lib . 1. aliquanto post Aristotelis tempora . Which allegations of his may give just occasion of further enquirie unto those that are furnished with meanes and opportunities that way . See the Appendix in the fourth Exception , and the Answer to it .

For the second , men cannot make perfecter divisions of time then God himself hath made ; and of these which he hath made if nature be put to determine out of which a sufficient and convenient part must be taken , to be ordinarily employed in the solemne actions of religious service , she cannot but acknowledge that of necessity it must be either a day out of a week , or a day out of a moneth , or a moneth out of a yeer .

Now as the first naturall division of time is into dayes ; so the first naturall multiplication of daies is into weeks . And these two divisions of time are alwayes equall , one naturall day or weeke being never either longer or shorter then another ( understanding it of those dayes and weeks which are measured per motum diurnum totius , if we speak either according unto exact Astronomicall computation , or otherwise according unto ordinarie vulgar account ) whereas moneths and yeers are sometimes forced to admit or loose odde minutes , houres , or dayes to keep their courses even in account . For that those two dayes whereof we read , Jos . 10. and Isa . 38. in length exceeded others , was not naturall , but miraculous , and extraordinarie : and therefore in the ordinatie computation of time they must passe in the same rank with other dayes . And larger then one day of seven there is no part of time arising upon a naturall division , because the least naturall proportion of time that ariseth upon a multiplied revolution of dayes is a week . Lesse then one day in a week then which is a seventh day in proportion , will not be allowed by the judgement of nature it selfe , as sufficient to be employed in the solemne actions of religious service . For I do not expect it should be pretended agreeable either unto naturall or religious equitie , that a lesse part is sufficient for God , when a greater may more conveniently be had . But a day out of a moneth , or a moneth out of a yeer , would neither be convenient nor equall . Not convenient , because the necessities both of religious and worldly affaires do equally require a mutuall enterchange of speedier dispatches , and quicker returnes . Not equall , because sometimes they must either be extended or contracted above ordinarie , or else the whole account of time put out of frame .

And so I have done with the former part of my minor , viz. that that interpretation wherein the fourth Commandment is taken to designe a seventh day in proportion onely , and not the seventh day in order also , to be unto the people of God the ordinarie time of holy rest , includeth the common and naturall equitie of the Commandment , which obligeth all Gods people to the end of the world , and nothing else .

This onely let me adde , that when I speak of naturall equitie , I do not intend to acknowledge that equitie alone for naturall , which dim eyed nature , now in the state of corruption , can easily discover to be such : but if there be any other equitie , which nature in its pure estate of innocence could of it self have seene to be such , or which corrupted nature now not further blind folded by passion or prejudice , but willingly giving it self to be guided by the rules of right reason , must needs acknowledge to be such when it is discovered , and made known ; I make account that that likewise may be esteemed naturall equitie . For I doubt not but straight lines would be straight , and naturally straight , though the naturall straightnesse of them could never be demonstrated unto us by any other meanes but onely by the use of artificiall instruments . And why may not many duties then be necessarie , naturally necessarie ; the naturall necessitie whereof yet may not be now apparent unto us , but onely by divine discoverie ? Is not according to the usuall saying , Rectum onely index sui & obliqui ? Can we know that we do well by any other means , but onely by the same whereby we may likewise know whether we do ill or no ? Saint Paul saith of himself , I had not known sinne but by the Law : for I had not known lust , except the Law had said , thou shalt not covet . Rom. 7.7 . And yet I suppose there is as much common naturall equitie in this Commandment , Thou shalt not covet thy neighbours house ; thou shalt not covet thy neighbours wife , &c. as in any of the other five that went before it . Though marriage be an ordinance of God , the institution whereof had never come unto our knowledge , if God himself had not conveighed it to us by his Word . Certainly divine discoverie by revealed light serves not onely to impose a necessitie of obedience where it was not before , but likewise sometimes to informe us what necessarie duties nature it selfe would have taught us , that we stood obliged unto , had we and it continued still in our primevall state of integritie . The true God is not known unto us now to be such as he is , but by revealed light , nor can be served as he ought to be , but onely by those that are instructed by himself : shall we therefore pretend that naturall equitie doth not oblige all men unto the knowledge and service of the true God : Sure if we do , we may as well pretend , that either there is no naturall equitie at all in any thing ; or that by naturall equitie we are not obliged to do any thing at all : for if the knowledge and service of the true God be not necessarie , nothing is . Therefore me thinks it cannot be safe to exclude all those out of the number of naturall duties , which nature now cannot see to be such without revealed light . For by that meanes , I suppose , we should make it a difficult matter to convince a gain sayer of a naturall necessitie in any kind of duty whatsoever . For whatever we could propound as a principle in nature , to ground the necessitie of a dutie upon , he might pretend it none of natures owne , but borrowed : should we point him to the practise of the same , be it justice , mercie , chastitie , sobrietie , or any other morall dutie exactly observed by meer heathen men , might he not pretend that they did that in imitation of the Israelites , unto whom were committed the Oracles of God , as well as that from them they borrowed their sacrifices , and their solemne Feast dayes ? Should we urge him with the testimonies of the most ancient Heathen Authors ; might he not as easily reply , that Moses wrote before them all , and that they might learne other things as well as the histories of the Creation and the Flood from him ? Should we presse him with examples of barbarous Nations , altogether unacquainted with letters and learning , whereby either the Laws or manners of other men might be conveighed unto their knowledge ; might he not except against that evidence in some , unlesse we our selves would yeeld to accept the same from him in all other particulars ? why may not these evasions serve a ruffians turn to shift himselfe from under the yoke of other Commandments , as well as reverend Divines make use of the same , or the like , to put by the force of arguments urged for the sanctification of one day in every week , as a necessarie dutie grounded on the fourth Commandment ? We read not that Sampson thought himselfe any thing the lesse obliged to perform the condition of the covenant he had entred into with his thirtie companions , because he could truly say unto them : If ye had not ploughed with my heifer , ye had not found out my riddle . Judg . 14.18 . And if God in his Word discover his will concerning any thing which he would have his people do , and upon that discovery they can find it to be agreeable unto naturall and religious equitie ( as the keeping holy of one day in every week is acknowledged to be ) although they neither did nor could of themselves conceive any such thing before , me thinks , their future obligation should be nothing abated by their former ignorance . See the Appendix in the fifth Exception , and the Answer to it .

Since then the sufficiency and conveniency of that proportion of time , whereof wee speake , viz. a seventh day , or one day in every weeke , to be unto the people of God , the ordinary time of holy rest , is so sufficiently discovered unto them in the fourth Commandment by God himselfe , that nature it selfe , I thinke , would be ashamed to acknowledge reason in any thing that should be pretended to the contrary . I durst not exclude the perpetuall observation of that proportion from the compasse of that common and naturall equitie , which obligeth all Gods people to the end of the world : although I should grant that without that discovery , nature now corrupted as it is , neither would nor could ever have taken any notice of it . For I presume it might be well knowne to Adam in his state of innocence , though after his fall , I doubt not , but his knowledge in that , as in other particulars , was much impaired , and though all his posteritie till Moses time , had never heard of it : which whether they did or no , I thinke is more then can be certainly evidenced by any one necessary Argument . And that Adam once did know it , I am the rather induced to beleeve because it is now acknowledged to be very agreeable , both unto naturall and religious equitie , and I can hardly be perswaded that any thing of that nature was unknowne to Adam in his state of innocence , at least I thinke no man can prove this was .

For the latter part of my Minor , viz. that the Grammaticall construction of the words will beare that interpretation , and inforce no more , it is evident , as before , in that dies septimus , indifferently signifies , a seventh day in proportion , or the seventh day in order , and unlesse other Arguments be brought to sway , it will incline no more unto the one translation then the other . And what better arguments to that purpose can there be , then those that are drawne from analogie unto other places of Scripture , and the common received principles of Religion ? which I conceive , plead strongly for a seventh day in proportion onely , not for the seventh day in order also , accounting as I said at first , from some one fixed period onely . And to that purpose I would argue thus :

That interpretation which agrees with the universall and perpetuall practise of Gods people , both under the Law and under the Gospel , recorded in Scripture , as either directed or approved of by God himselfe , or the Ministers of God , inspired by the holy Ghost , holds better analogie with other places of Scripture , and the common received principles of Religion , then that which differs from it .

But that interpretation according unto which the fourth Commandement is taken to designe a seventh day in proportion onely , not the seventh day in order also , to be unto the people of God the ordinary time of holy rest , agrees with the universall and perpetuall practise of Gods people , both under the Law and under the Gospel , recorded in Scripture , as either directed or approved of by God himselfe , or the Ministers of God , inspired by the holy Ghost : and that interpretation according unto which the Commandement is taken , to designe both a seventh day in proportion , and the seventh day in order also differs from it : Ergo ,

The Major is grounded upon these two , unlesse I mistake them , commonly received and undoubted truths .

First , That the Scriptures and the commonly received principles of Religion , doe never contradict themselves , or one another .

Secondly , That the universall and perpetuall practise of the people of God , both under the Law and under the Gospel , is agreeable both unto the Scriptures , and the commonly received principles of Religion : whence Praxis sanctorum est interpres praeceptorum , hath sometimes passed in the nature of a principle .

For the Minor , we know that the people of God , both under the law and under the Gospel , have observed a seventh day in proportion , viz. one day in every weeke , as the ordinary time of holy rest , but not the seventh day in order , also accounting from one prefixed period onely , viz. not the self-same day in every weeke , but under the Law the last , and under the Gospel the first . That wherein they all agree , is the same proportion of time ; and that wherein they differ , is the order of the time proportioned . In this the practise of Gods people under the Law was directed and approved of by God himselfe : the practise of Gods people under the Gospel was , if not directed , yet at least approved of ; if not by Christ himselfe , yet by his Apostles , infallibly assisted and directed by his holy Spirit .

The Bishop of Ely , upon another occasion , pag . 10. of his Epistle Dedicatory , hath these words ; The Apostles act was according to the Word , for they were men inspired by the holy Ghost . Whereupon I assume . But the Apostles act was to observe a seventh day in proportion on onely , not the seventh day in order also , as the ordinary time of holy rest : and there is no other word but this of the fourth Commandement , according unto which that act could be . Ergo ,

So that it should seeme , what ever men doe now adayes , the Apostles and primitive Churches understood the fourth Commandement , to designe a seventh day in proportion onely , not the seventh day in order also , to be unto the people of God the ordinary time of holy rest . For if it had been as peculiarly proper to the Iewes , to set apart a seventh day in proportion , for the ordinary time of holy fest , as it was to set apart that seventh day in order , which they did . The Apostles and the Primitive Churches would have found the self-same necessitie of altering the proportion of the time , as the order of the time proportioned : which since they did not , it seemes they saw no reason why they should . And certainly , if the fourth Commandement in the self-same word , designed both , and God did purposely intend that his people should so understand it , either both must be ceremoniall or neither , whereof the former is directly overthrowne by the practise , the other , by the doctrine of the Christian Churches .

And hereupon it followes .

First , That the fourth Commandement is neither rightly interpreted nor understood by them that take it in the literall sense & meaning of it , to designe one definite or speciall day of every weeke , as the first , second , third , fourth , fift , sixt , or last in order from some one prefixed period , to be unto the people of God the ordinary time of holy rest .

Secondly , That Saturday was no more the Sabbath of the fourth Commandement unto the Jewes , then Sunday is to Christians .

Thirdly , That the designation of that one definite or speciall day in every weeke , whereon the Sabbath should be kept , both then was , and still is juris positivi .

Fourthly , that the reason why the Jewes observed Saturday for their Sabbath , and Christians Sunday for theirs , is not to be found , and so not to be sought in the fourth Commandement . See the Appendix in the sixt exception , and the Answer to it .

Fifthly , That Jewish superstition , so farre as concernes the ordinary time of holy rest , is sufficiently avoyded , and Christian libertie asserted , by fixing it upon another day in order , although of the same proportion .

Sixthly , That the testimonies urged to evince the observation of the Sabbath , now unlawfull , as that which was proper to the Jewes , must be understood of the Sabbath , not as it was a seventh day in proportion onely , but the seventh day in order also from that fixed period , at which the Jewes began their first account of weeks .