THREE QVESTIONS ANSWERED. I. QUESTION. What should our meaning be, when after the reading of the fourth Commandment, we pray; Lord incline our hearts to keep this law? II. QUESTION. How shall the fourth Commandment, being delivered in such form of words, bind us to sanctify any day, but only the seaventh, the day wherein God rested, & which the jews sanctified? III. QUESTION. How shall it appear to be the Law of Nature to sanctify one day in every week? ACT. 20.20.26.27. I am pure from the blood of all men, for I have kept back nothing that was profitable unto you, but have declared unto you all the counsel of God. printer's device of John Lichfield and James Short, featuring the arms of the University of Oxford (McKerrow 336) SAPIET FELICI AC: OX AT OXFORD, Printed by JOHN LICHFIELD, and JAMES SHORT Printers to the famous University. 1621. To the Reader. THERE is sarce any point of doctrine more controverted, than the doctrine of the Sabbath, Two points of difference amongst us are: when the day beginneth, & what work may be done therein. as Dr Bound telleth us: indeed, not only we Protestant's among ourselves, but the Papists also among their selues, differ in opinion hereabout. Again, there is (in England) judging one another, there is doing things doubtingly, and there is doing things with offence: which were they tolerable in the Church of Christ, Rom. 14. St Paul would not have spent a whole chapter about these matters. Moreover, whereas the Papists praying in latin do pray without understanding; many amongst us do pray with a sinful understanding: for as in words, so in meaning, they desire God to incline their hearts to keep the 7th day for Sabbath, and to do no work therein. Farthermore, It was printed last 1618. some in their book often printed (to say nothing of other) have these and the like passages: The 4th commandment is no more Ceremonial, than all the rest: the observation of the 7th day is a moral and perpetual duty: we may not pick up a few sticks on the Sabbath: there is as much difference between the Sabbath and other days, as between Sacramental bread and common bread. etc. The knowledge and consideration hereof (among other things) causeth me greatly to desire, that the doctrine of the Sabbath may once at length be throughly discussed by men of sound judgement: and doubtless, what the Scriptures sentence is in this matter, would soon be known, were it (as Dr Cranmer sometime advised) well handled by the learned men of our universities: Act. and Monum. no man amongst us should need any longer to halt between two opinions, as (the more to be lamented) many of long time have done, and still do; yea, and unless the better order be taken, no doubt will do even unto the end of the world. Now to provoke hereunto I have written this little book: and partly also, as hoping it will conduce something to the finding out of the truth, when the time cometh, that it shallbe more carefully sought after which time God hasten for his sake which is the truth, jesus Christ; unto the illumination of whose Spirit I commend thee (gentle Reader) and so rest. Thine in him as long as life lasteth. TH. BROAD. I. QUESTION. AS when the 8. commandment is read, and we pray; Lord, incline our hearts to keep this law: it is all one, as if we said; Lord, incline our hearts not to steal. So, when the 4. commandment is read, and we pray; Lord, incline our hearts to keep this Law: it is all one, as if we had said; Lord, incline our hearts to sanctify the Sabbath, to keep the 7. day for Sabbath, and to do no work therein: for this is that law. The jews had asked this in words and meaning both, suppose they had had the like manner of praying after this commandment: and we must needs ask the same in words, as they should have done. The question than is: Whether should we ask the same in meaning, as we do in words; or what should our meaning be? Answer of some in these days. By the doctrine of some in these days, as in words, so in meaning, we should desire God to incline our hearts to keep the 7. day for Sabbath, and to do no work therein. They teach, that the observation of the 7. day is a moral and perpetual duty: that we may not so much as pick up sticks in the same: and (in a word) that the 4. commandment is no more Ceremonial, than all the rest. Now, whereas there is one text principally against them, Col. 2.16, 17. namely this; Let no man therefore judge you in meat, or in drink, or in respect of an holy day, or of the New-moon, or of the Sabbaths: Which are a shadow of things to come, &c: by Sabbaths here they will not have the weekly Sabbaths meant. But what have they to say? It is Sabbaths in the plural number: and doth not the word Sabbaths in the plural number import the weekly Sabbaths? See Mat. 28.1. Act. 13, 14. and 16, 13: with many other places. This (in my knowledge) is all they have to say; which is so little, that it only argueth a will to say something: it is not so much as a shadow of sound proof. Consider (1) that St Paul here useth another word, which doth most properly signify the Festival days, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and therefore it is very unlikely, that by Sabbaths the same days should be meant, as they would have it: this had been a needless repetition. (2) Unless by Sabbaths here are meant the weekly Sabbaths: Christian people chose the first day, and made it their Sabbath, saith the book of Homilies. By the doctrine then of our Church, the observation of the Lords day is an Eccles: ordinance, and not an Apostol: precept. Sozom: lib: 5. cap. 8. what warrant have we in the Scripture to work upon the jews Sabbath? Will they say, that the Apostles command to sanctify the Lords day in memory of Christ's resurrection? Be this granted, which cannot be proved, and is something discrepant from the doctrine of our Church: doth it therefore follow, that we need not keep the 7. day in memory of the world's creation? Constantine commanded, that the 6 day should be kept in memory of Christ's death on the Cross: yet was the day of Christ's resurrection kept also. Sozomenus saith, that at Constantinople, & almost in all other places, lib. 7. cap. 19 Sabbato & postridie Sabbati conveniunt: and in the Scripture we read of meetings on both days. It is then a weak argument: The Apostles commanded to keep the first day in memory of Christ's resurrection: therefore we need not keep the 7 day in memory of the world's creation. This I would have thee well to consider; that St Paul (of the Apostles) is Christ's only Doctor about days: he alone by way of doctrine handleth this point, and he handleth it purposely in three several Epistles here; to the Romans, among whom he had never been; Col. 2. Rom. 14. Gal. 4. The controversy about the Sabbath would soon be ended, did we acknowledge St Paul for a sufficient Doctor in this matter; as it is great reason we should. and to the Galathians, who turned from the Gospel he had preached unto them: so that he had divers times just occasion to show his mind fully in this matter. Now then, who can believe, that we need not keep the jews Sabbath (as it is certain we need not, and themselves will acknowledge it) but St Paul should give us to understand as much in one of these places, And unless in this, in none: for in his Epistles to the Romans and Galathians he speaketh only in a general manner. True, that general sayings here are enough, as in the matter of meats: the law forbade swine's flesh, blood, and the like: yet we eat these meats, and our warrant is. Let no man judge you in your meat or drink, The Kingdom of God is not meat and drink; St Paul speaking twice of days in a general manner, and once in a particular; would no doubt have excepted the 7 day Sabbath, had it been to be excepted. and such like general sayings. So general sayings are enough in the matter of days: but if in this place, where we have a particular distribution, & the very word Sabbaths used we shall say that the weekly Sabbaths are not meant; who will believe, in other places? The Sabbatharies, which heretofore would have us Christians observe the jews Sabbath, might with more colour put of any text, than this: either this text or none, is of force against them. (.3.) Thus it is taken by many great Divines: & St Augustine termeth the Sabbath Sacramentum vmbratile, Spirit: & lit: cap: 14. Again, in the 15. chapter of that book, he termeth the 4 commandement preceptum figugatum: Instit. in 4 precept. and Calvin saith, vmbratile veteres nuncupare solent: so that it seemeth, the Fathers generally by Sabbaths here understood the weekly Sabbaths, and therefore termed the 4 commandment umbratile, shadowish. I have mervailed, that in these days two or three (for I know no more in print) should offer to descent from so many great Divines about the interpretation of this text; especially, having no more to say for their own interpretation. But it seemeth, they think, if by Sabbaths here the weekly Sabbaths be meant, than it cannot be avoided but that by ordinances in the second verse before, Col. 2.14. the precept of the Sabbath must also be meant, aswell as the precepts of the New moon and holy days joined with it: and thus St Paul should say as much of the Sabbath & the precept thereof: as he doth say or can be said of the new-moon & the precept thereof: for more cannot be said of the new moon, then that it is a shadow, nor of the precept thereof, then that it is an ordinance blotted out. But shall I therefore offer to interpret a text wrongfully, because I myself cannot answer an objection, which may be grounded on it being rightly interpreted? How much better were it to acknowledge mine own weakness, and to think, that other happily may unloose that knot which I am not able. Besides this text there are other pregnant enough to prove that the Sabbath was a shadow or Ceremony; & consequently, that the 4 commandment is more Ceremonial, than the rest. As that text, Mat: 12.7: But if ye had known, what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. God calleth the Sab. a sign, Exod: 31.13. Christ likeneth it to the shewbread and sacrifices mat. 12.4.7. and Paul termeth it a shadow Col. 2. Here likeneth the observation of the Sabbath to the offering of sacrifices: he blameth the pharisees, because when God would have mercy before sacrifice, they preferred sacrifice before mercy, that is the keeping of the Sabbath before the feeding of their hungry brethren. Again Hebr: 4. In this chapter (as Marlorate also observeth) mention is made of three Rests or Sabbaths: one, the first seventh day, ver: 4. another, A day may be termed Gods Rest or Sab. in 2 respects: first because he rested therein: secondly, because it is consecrated to his service. In the former respect, only the first 7 day is gods Sab. the land of Canaan (where Zion was God's Rest for ever Psal: 132. vers. 8) a third, the kingdom of heaven, vers. 9 Now indeed, it is not here said in express terms, that the 7 day Sabbath, is a text of the heavenly Sabbath: but consider (.1.) That the Apostle in this Epistle entreateth much of types, & and of that whereof they were types. (2.) If the land of Canaan (God's local rest in this world) were a type of the rest in heaven as all acknowledge: then likewise the 7 day (Gods temporal Rest in this world) as spoken of here both together, and in the same manner. (.3.) The 7 day & the kingdom of heaven have one common name, God's Rests in this world were two: the one of the time, the, 7th day the other, of place; the land of Canaan. Rest or Sabbath: & the resemblance between them is as much, as between the sacrifices of beasts in the time of the law, and that sacrifice of Christ on the Cross. As God rested on the 7 day after his works in the 6 days: as the Israelites rested on the 7 day after their works in the 6 days: so shall the godly rest in heaven after their labours and miseries in this world, Blessed are the dead, which die in the Lord, for they rest from their Labours. Reu. 14. Some that acknowledge the 7 days Sabbath to be a type or shadow, will have it such in respect of the strict rest, S. Paul would not have said that the holy days, new-moon and Sab. were a shadow; if not these, but circumstances only about them, had been a shadow. If it were a shadow because it was the last of the week: then belike the new-moon was a shadow because it was the first of the month. and that it was the last of seven: but I doubt not the 7 day Sabbath was a shadow of the Sabbath to come, inasmuch as it was a Sabbath that is a day of Rest and refreshing. And so was the land of Canaan a type of the kingdom of heaven, inasmuch as it was a place of Rest after the Egyptian-bondage, and wearisome journey through the wilderness. The like may be said of the new-moon and Feasts joined with the Sabbath, Col. 2. they were all in likelihood a shadow of the same thing to come, the kingdom of heaven; and in one and the same respect, I mean, in being times of Resting, Feasting and rejoicing. Again, some that acknowledge the seaventh day Sabbath for a shadow, will not have it such from the beginning: but when as all other types and shadows were such from their first institution, The very foundation of the jews Sab. was typical: for God sanctified the 7 day because he had rested therein who will believe them without manifest proof? And shall I demand of them, when the 7 day Sabbath became a shadow, and which was the first Sabbath that was such; I doubt not, we should all enter into the heavenly Sabbath before they would agree upon an answer to this question. Observe, that the Apostle Hebr: 4, 4, I say, if not in time: for in likelihood God did not sanct. the 7 day, before the first 7 day was ended. Note these words, Gen. 2.3. because in it he had rested, not, would rest. speaketh of the 7 day, as rested upon by God; and not, as sanctified by him, or enjoined to be sanctified of man: so that the 7 day than became a type, when God rested therein. The 7 day in order (if not in time) before it was sanctified, was God's Rest, and consequently, a shadow of the rest remaining to the people of God. But this, by way of disgression: to return. Enough hath been said to make it appear, that the 4 commandment is more Ceremonial, than th● 〈◊〉; and therefore not (as the other) to be observed ●●●●ding to the letter: only I will add for a conclusion ●●●t saying of Augustine; Quisquis illum diem (Sabbatu●) observat sicut litera sonat, carnaliter sapit, that is, Spig. & lit. cap. 14. Whosoever observeth the Sabbath, as the letter soundeth savoureth of the flesh. Now they which keep the 7 day, & do no work therein, keep the sabbath, as the letter of the precept soundeth. Their Handwriting then should have been blotted out, and not put in print, who teach, that the observation of the 7 day is a moral and perpetual duty, and that we may not so much as pick up sticks in the same. Answer agreeable to the Doctrine of our Church. When the 8 commandment is read, and we pray, So, for the rest of the common. Lord, incline our hearts to keep this Law, our words and meaning must agree; as in words, so in meaning, we desire grace not to steal: but here, not so. Though in words we desire God to incline our hearts to keep the 7 day for Sabbath, and to do no work therein, yet not in meaning. It is said in the book of Homilies, that whatsoever is found in the 4 commandment appertaining to the law of nature, The 4 common. bound the Israelites to do that, which they were not bound to do by the law of nature: but not us Christians. This is the common doctrine aught to be observed of all good Christians: our meaning then after the doctrine of our Church should be thus: Lord, incline our hearts to keep this law, so far forth as it is the Law of nature. Or thus: Lord incline our hearts to keep so much of this Law as appertaineth to the law of nature: which is the same in effect. Thus have I answered a very needful question in my opinion: what other will judge of this matter, I know ●●●●t for mine own part I judge it so needful to be known, Our Church hath taken order for the nstruction of the ignorant in this matter, I mean, by the book of Homilies: but in these days sew parishes have that book; in fewer it is read; and where ttis read, scarce one in an hundred (I fear) learneth a right meaning by it. that with St Paul I would gladly spend & be spent to bring my ignorant brethren to a right meaning here●●●s it not a lamentable case, when a man prayeth, Lord in ●●●e mine heart to keep the 7 day for Sabbath and to do no work therein to mean according to his word; which is to observe a shadow; and this, a kind of denial that Christ is come? The Papists pray without understanding: but such pray with a sinful understanding. And if by some trial I may make conjecture, thus do the greatest part of this kingdom: neither is it any marvel, if very many so do, when they are so taught by some in these days. Again, I find by experience, that they will hardly be brought to a right meaning here: it seemeth to them so strange, that in the Public Service one thing should be spoken, and another meant; as that they should hear, the 7 day is the Sabbath, when not the 7 day, but the first day must be kept by them. And when to make them take more heed, I tell them, that to keep the 7 day for Sabbath, and to do no work therein (as the words of the commandment are) is to savour of the flesh, which is death in the judgement of St Augustine and other learned Divines: Sapere secundum carnem mors est. Spir. & lit. cap. 14. this maketh them even to stand amazed at the strangeness of the matter. Moreover, as it is hard to bring them to, so no doubt will it be to keep them in a right meaning; these words, the 7 day is the Sabbath, and, in it thou shalt do no work, still sounding in their ears. Which I writ to this end, that my brethren may be more careful often to ingeminate unto their Parishioners the doctrine of our Church delivered in the book of Homilies. Truly, if ever, it had here need be, as the Prophet Esaie speaketh; precept upon precept, precept upon precept, line upon line, line upon line, here a little, Esai 28.10. and there a little: or rather indeed here a great deal, and there a great deal; and yet I fear me all to little, as would be found upon trial afterward. II. QUESTION. IN the judgement of St Augustine we Christians are bound by the 4 commandment to keep a figurative or spiritual Sabbath: Epist. 99 ad januar. Inter omnia illa decem precepta etc. Among all those ten precepts, that alone, which is there placed of the Sabbath, Tertul: adver: iud. is commanded figuratively to be observed. Thus Tertullian termeth Christ (whom, as the beloved Son we must hear Mat. 17. Hebr. 1.) Sabbati spiritualis cultorem: and chrysostom saying, that Legis iustitia prima & salutaris decem habet mandata, setteth down this for the 4, Cole Sabbatum spirituale, Cited by Mus: loc. common. keep a spiritual Sabbath. There is according to Augustine and other (as I observe in my little reading) a twofold keeping of those commandments touching the Sabbath, circumcision, There are two sorts of Sabbath, after Augustine and other: the one literal, carnal, or temporal: the other figurative, spiritual, and eternal. sacrifices, and the like the one, literal or carnal: the other, figurative or spiritual. Now the Israelites were bound to keep these in a literal manner, that is, to do no work on the 7 day, to circumcise on the 8 day, & to offer lambs and such like in sacrifice to the Lord: We Christians are bound to keep these in a figurative or spiritual manner, that is, to rest from the works of our corrupt nature all the days of the work, to circumcise the foreskins of our hearts, and to offer spiritual sacrafices of praise & thanksgiving. These two kinds of binding (figurative and literal) I observe in St Augustine, and some other: but by the common doctrine in these days there is a third, of that commandment touching the Sabbath though not of the other; namely, partly literal; for it bindeth us to sanctify one day of the week. But there a question may well be demanded. How shall the 4 commandment being delivered in such form of words, bind us to sanctify any day, but only the seaventh? Suppose, that Christ had said to his Disciples: Remember the day of Resurrection to sanctify it: six days of the week ye shall labour, and do all that ye have to do; but the first day is the day of Resurrection: in it you shall do etc. How should this commandment bind us to sanctify any day, but only the first, the day of Resurrection? So God saying: Remember the sabbath (or, day of Rest) to sanctify it: 6 days shalt thou labour, & do all that thou hast to do; but the 7 day is the Sabbath etc. How should this commandment bind us to sanctify any day but only the seaventh, the day wherein God rested, and which the jews sanctified? I have thought good thus to unfold the 4 commandment for the better understanding of that which followeth. Answer of a great Divine heretofore. In the 4 commandment we have to observe (.1.) The commandment itself briefly delivered, & is thus: Remember the Sabbath to sanctify it. (.2.) Then followeth an Explication in order, God showing first, which is the Sabbath; the seventh day is the Sabbath to the Lord thy God: and after, how it is sanctified; in it thou shalt do no work (.3.) Lastly a reason is yielded, why God requireth this service: Redem: in 4 precept. for in six days the Lord made etc. Thus Zanchius in effect; thus virel likewise in his Grounds of Religion: and this analisis of the 4 commandment is so natural that every one of unpartial judgement must needs approve it and I could wish that such as undertake to handle the 4th commandment, would take notice of it. So then, this is (for substance) the whole 4 commandment; Remember the Sabbath to sanctify it: as for that which followeth, it is either an explication, or a Reason. Here now the word Sabbath a great Divine would have taken in a general sense: so that God saying; Remember the Sabbath to sanctify it; That thou mayst the better conceive his meaning. Suppose, God had said to the Israelites; Remember to honour your King, & Saul is your king: When Saul was dead, and David come into his place; this commandment, Remember to honour your king, had bound them still, as much to honour David now, as Saul before. So, God saying; Remember the Sabbath to sanctify it, and the 7 day is the Sabbath: when the 7 day ceased to be the Sabbath, & the first day came in his place; this commandment, Remember the Sabbath to sanctify it, may bind aswell to sanctify the first day now, as it did the 7 day heretofore. Thus teacheth a great Divine: but I cannot easily subscribe hereunto. In my opinion God saying, Remember the Sabbath to sanctify it; is all one, as if he had said, Remember the 7 day to sanctify it. The Sabbath is the 7 day, and the 7 day is the Sabbath, in the scriptures: many reasons there are, which will not suffer us to approve his doctrine. (.1.) The days of the week may be named thus; the first day, the second day etc. or thus, the day of creating light, the day of creating the firmament etc. As now the first day, and the day of creating light, are the same: so likewise, the seaventh day, and the day of Rest. And this appeareth to be the judgement of Augustine, Eusebius, So likewise it is taken in some Courts: a process citing to appear dic Sabbati, is upon Saturday. Tertullian etc. seeing in their books by the Sabbath is meant the 7 day, and by the Lord's day is meant the first: for otherwise they would have used the names of Sabbath and Lords day for one & the same day of the week. (.2.) By the word Sabbath in the end of the commandment must needs be meant the 7 day only. For observe: and rested the 7 day; wherefore the Lord blessed the Sabbath, & sanctified it. Here thou seest, that Gods resting on the 7 day, is the reason, wherefore he sanctified the Sabbath: and can it be a reason of sanctifiing any other day besides the seventh; especially, when he laboured on all the other? The reason of the 7 days institution vanished as a shadow with the shadow. Suppose, we had the like speech in the New Testament, as thus: He rose again upon the first day; wherefore he blessed the day of Resurrection, and sanctified it: who would not take the day of Resurrection here for the first day only? Add, that were not Sabbath & seventh day the same, it should rather have been said; Wherefore the Lord blessed the 7th day, or this Sabbath; then the Sabbath. Again, it is said, blessed the Sabath, the meaning is, in the beginning: and now turn to Gen. 2. and there it is said, that God blessed the 7 day, and sanctified it. These words then, Sabbath and seventh day, are used promiscuè in the Scripture (.3.) By this doctrine the 4 commandment should be of larger extent, than that commandment in the beginning (suppose, it were a commandment as some will have it:) for there it is said, God blessed the 7 day, not, the Sabbath. (.4.) Thus should the 4 commandment consist of a general commandment, and a particular the general, Remember the Sabbath to sanctify it: the particular, The 7 day shall be the Sabbath. (5) Had they who first appointed that order of reading the 4 commandment, and the people praying after, been of this judgement: they would me thinks have put the first in place of the seventh, the first day, and not the 7, being now the Sabbath to the Lord our God. Suppose, God had given this commandment to the Israelites: Remember to honour your king, and Saul is your king. This commandment being read in the Synagogues, and the people praying after; Lord have mercy on us etc. when Saul was dead, and David king; would they have still read the commandment in the same form of words, Remember to honour your king, and Saul is your king? I cannot believe it. They than no doubt, who first appointed this order in the Church, took the Sabbath & the 7 day for the same in the 4 commandment. Answers of other in these days. Answer. 1 That the Sabbath and the 7 day are the same, is acknowledged by some other in these days: but they would have the word seventh taken in a general sense; so that (I conceive) they would have the 4 commandment read thus. Remember the Sabbath to sanctify it etc. six days etc. but a seventh day is the Sabbath &c Hereunto my answer is (.1. A seventh day, that is, one of seven; as I understand them. ) That the word truly and properly translated, is the seventh for the particle is there used: neither I believe, did any ever translate it otherwise (.2.) Thus should the word be taken in one sense in the beginning of the commandment; and in another, afterward. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For after it is said; and rested on the 7 day: here by seventh day must needs be meant one certain day. (.3.) If God sanctified a seventh day, than he made man on a sixth day; & were not this to confound every day's work? (.4) The same word is used Gen. 2; and there it must be translated the seventh day: for it were absurd to say, in it. God blessed a 7 day, because he rested on the 7 day: if God blessed a seventh day, than he rested upon a 7 day, Gen. 2. vers. 3. (.5.) Thus should not god from Sinai appoint, what day of the week the Israelites should sanctifis; & so indeed writeth a reverend Divine; It was never commanded nor appointed, what one certain day should be kept among seven, but that there should be observed a seventh day. But should Paul have taught in the jews Synagogues, that God from Sinai did no more appoint their day to be sanctified, then ours; and that Christians sanctified the Lords day, kept the 4 commandment according to the letter, as much as they: I leave it to other to consider, what would have followed thereupon. Answer. 2 There are other again which will have it read, the 7 day is the Sabbath to the etc. but yet by their doctrine any day of the week may be meant hereby, and with them the Lords day is the seventh. That the Lords day is, and must be, the 7th day; beginneth to be something a common doctrine. Thus a learned Preacher wrote unto me. The 7 day alone is sanctified, but the Lord hath not assigned any immutable Date of time, from which this 7 must be reckoned: for he never saith in any place, God sanctified the 7 from such or such a Date. So the observing of that number is immutable, but the taking of one only beginning, from which to begin the account is not immutable: had it been, the Apostles, in whose time the change of Dates began, would sure have known it, and not suffered such change without reproof. This I received from a learned Preacher. Now, unto those his words; for he never saith in any place, God sanctified etc. my answer is, That he had no need so to say, unless there had been more than six days before the first seventh, or that he had blessed any other seaventh day since. Neither of which being so, the Date must needs be from the day, wherein God separated the light from the darkness: and what more certain Date of time, from whence to begin the reckoning, then from the beginning of the creation, before which there was no time at all? Again, whereas he saith, that the change of Dates began in the Apostles days: I would know, where this doth appear. Rather the contrary appeareth: Act: 20. 1. Cor. 16. for by the first of the week (as themselves say) is meant the Lords day. See then, the ancient Date of time is continued by the Apostles: for if the Lords day were the first of the week, the Iwes' Sabbath must needs be the 7th and last of the week in the Apostles time, as it was in the beginning. I have much mervailed, wherefore some must needs have the Lords day be the 7th, so contrary to the Scriptures, who term it the first of the week in two places: and at the mouth of two witnesses we would think, this matter should be established. But it seemeth, as Isaac said, Gen. 27. jacob have I blessed, & he shallbe blessed: so they think; God blessed the 7th day, and it must be blessed: wherefore unless the Lord's day come to be the 7th, it is not blessed & sanctified. But they should consider, that God did not bless the day, The Lord's day will come to be the 7 when Esau cometh o be jacob. because it was the 7th had he, than were it some reason, that the name and blessing should still go together: but now, he blessed the day, because he had rested therein; and if these two may be sundered, much more the other. What God hath put asunder, let not man join together, Gen. 2.3 Lords day and seventh day: it will not procure them a blessing to go about in such sort to maintain the truth. If their doctrine can otherwise be maintained, I desire them in Christ's name, that they would if their doctrine cannot otherwise be maintained, I admonish them in the fear of God to teach such doctrine, as may. Were it once received that we must sanctify the 7th day; and they, neither by Scripture, reason, nor Fathers can prove, that the day we do now sanctify, is the seventh: will it not come to pass, that we shall fall back to the jews day? The Scripture is against them: and that in two places. Act. 20. 1. Cor. 16, Reason is against them: for if the jews Sabbath until the change were the 7, how should the next day be the seventh also? the name seventh hath reference to other days going before: shall one and the same day be the seventh of one week, and the sixth of the next week? Now, among the Fathers, Jerome is against them, for he termeth Wednesday the fourth of the week: Si dies observare non licet, & menses, & tempora, & annos; nos quoque simile crimen incurrimus, quartam Sabbati observantes, & Parasceven, & diem Dominicam etc. Com: in Ep: ad Gal: cap: 4. Finally, by this answer, as by the former, the word seventh should be taken in one sense in the beginning of the commandment, and in another afterward for after it is said, and rested on the 7th day. Here by seventh day must needs be meant one certain day: no man will say, that God rested on the day, we now keep holy. Again, if by seventh day Ex. 20. any day be meant aswell as Saturday: by first day Act: 20. why shall not any day be meant, aswell as Sunday? But not to stand longer hereabout: this last answer cannot stand without the overthrow of God's week: that it may be received, God had need to make the world again. A likelier answer, then either of the former. Chrisostome on Gen. 2. hath these words. jam hìc ab initio doctrinam hanc nobis insinuat Deus etc. Here from the beginning God doth insinuate this doctrine, that one day in the circle of the week should be severed for spiritual work. Note the word insinuateth. Dr Field hath these words in his 5 book, and 29 chapter. Presupposing the knowledge of the creation, reason convinceth us, that one day of seven must be a day of rest. Reason convinceth. Some such thing I think must be said here: as that God by giving this commandment to the Israelites, doth insinuate, that Christians should sanctify one day of the week. Or thus: Inasmuch as God, having chosen to himself a Church commanding them, after 6 days labour to sanctify the 7 day; reason convinceth, or this is an argument, that it is Gods will, we Christians (now his Church) should do in some sort, as the Israelites by the 4th commandment were bound to do heretofore. The 4th commandment bindeth us to sanctify one day of the week: that is, It bindeth us to believe, that it is Gods will, we should sanctify one day of the week; seeing (as thereby it appeareth) he once appointed the Israelites after 6 days labour to sanctify the seventh day, & the same reasons in part still continue. To end this matter. Were it a law of this kingdom set forth long agone in these words: Remember to fast upon Thursday; We in these times faring well upon Thursday, & fasting upon friday; some man should say, that the forenamed law bound us so to do; & unless we did fast upon Friday, we broke that Statute: who hearing this, would not be much moved at the strangeness of the matter, & presently demand; How shall this be, seeing the Statute speaketh of Thursday? How can such a Statute bind us to fast upon Friday? Now, how the like unto this may be, I have showed with the best skill I have: and if any think my skill herein defective, and say; Never any law of God or man did bind in such manner, as you speak of. I must confess it, in my knowledge: but did ever any other law of God or man appoint a thing to be done on one day of the week, and bind to do it on another day; or appoint a thing to be done in one place, and bind to do it in another place? Such a law (if there were ever any such) did bind in such manner, as I speak of: or if any hath more skill to answer this question, I greatly desire him to show his skill. The question is such, as we would think, every one of the meanest understanding would demand it first of all: and it is made a needful question to be answered, by reason of those strange interpretations of God's word aforemencioned, I mean that the Sabbath and seaventh day are not the same in the fourth Commandment: again that by seaventh day in the fourth commandment any day of the week may be signified. Should way be given to such interpretations of the Scripture, who seethe not what would follow thereupon? It doth not a little move me, when in Protestant writers I read such passages as this; It was never commanded nor appointed, what one certain day should be kept among seven, etc. Consider well of the matter, and thou wilt say, that I am not moved without cause. III QUESTION. HOW shall it appear to be the law of Nature to sanctify one day in every week? Answer. Almighty God having in 6 days created the heaven and the earth, rested upon the 7 day, Gen. 2.3. and therefore sanctified it; as is said, Gen: 2. Hence now some would gather, that it is the law of nature to sanctify one day in every week: but indeed it will hence rather follow, that it is the law of nature to sanctify the precise seaventh day. Upon these premises: God made the world in six days, and resting on the seaventh day sanctified it; by the light of nature or reason this inference should rather be made: therefore it is the law of nature to sanctify the seaventh day. Then do we most nearly follow God's example, when we work upon those very days, which he wrought upon; and sanctify that very day, which he sanctified. God in the beginning sanctified the seaventh day: therefore it is the law of nature to sanctify the seaventh day; is a nearer inference than that other: therefore it is the law of nature to sanctify one day of the seven or week. The like may be said touching the placing of the fourth commandment among the morals, if any would fetch an argument thence to prove this matter. In the 2 to the Romans Paul saith, That the Gentiles did by nature the things contained in the Law, Rom. 2: 14. and were a law to themselves: From which text happily an argument might be fetched to prove as much the law of nature, as M. Dod affirmeth, that is, to have solemn times; for so the Gentiles had: but now the Gentiles sanctified not one day in every week. It will rather follow from the practice of the Gentiles, that it is the law of nature to have a place appointed, than one day in every week appointed for public meetings: the Gentiles had Temples. 1. Cor. 11.14. In the 1 Cor. 11. S. Paul hath these words: Doth not even nature itself teach you, that if a man hath long hair, it is a shame unto him? Now should I say in like manner, doth not even nature itself teach us to sanctify one day in every week? For one that would affirm, many I think at first would deny, that nature taught it them, they see no such thing by the light of nature, they had never any natural inclination to sanctify one day of every seven. But though at first every man will be ready thus to say, yet upon consideration happily, it will seem the best order: and if we see by The light in us (whereof Christ speaketh Mat. 6. Though it be not by any express command from Christ or his Apostles, but by an ordinance of the Church (as is the doctrine of many great Divines, & of our church in the book of Homilies) that we sanctify the Lords day, rather than another day in the week: yet can I maintain, that it is the law of Nature to sanctify this very day; for it is The best order. And this I think no man of judgement will once offer to deny; unless perhaps, because some hold a superstitious conceit of the day. ) that it is the best order to sanctify one day in every week; then me thinks it may be said, that nature doth teach us so to do. Let all things (saith Paul) be done decently and in order, 1. Cor. 14. This command of Paul is the very law of nature: doth not even nature itself teach us as much? The best order is the will of God, and the law of nature. This is it then which I say. If reason, the light in us, or Nature (for these I take for the same) teacheth it to be the best order to sanctify one day in every week, then is it to be held the law of nature so to do: but Reason, the light in us, What the Philosopher's term Reason; Christ termeth The light in us; and Paul, Nature. or Nature teacheth it to be the best order to sanctify one day in every week: therefore it is to be held the law of nature so to do. This is the only argument to prove this matter. But here are two things, which I think good to advertise thee of One is, that we should not term it Moral to sanctify one day in the week, though it be the law of nature so to do. Some would have the Moral law and the law of Nature to be the same: but when they have better considered the matter, I doubt not, they will be of another mind. The law of nature (to distinguish of it so fare forth as concerneth the present purpose, The lavature is partly moral, & partly circumstantial 〈◊〉 twofold. First, the law of nature bindeth us to perform Moral duties, as to pray, give alms etc. every one by the light of nature knoweth, that he must do good, virtuous, and godly actions to his power. Secondly 〈…〉 of nature bindeth us to observe circumstances, ●● time and place, about the performance of moral duties; that good may then and there be done when and where it is best to be done: and this again we all know by the light of nature in us. Now then, inasmuch as the law of nature bindeth us to perform moral duties, let it be ●●ed moral: it is a moral law of nature to pr●●●● to give alms, to relieve the oppressed etc. But inasmuch as the law of nature bindeth us to observe circumstances, as time and place, about the performance of moral virtues, it should in my understanding be termed circumstantial. Time, as place, is a Circumstance; & therefore I cannot like, that a commandment, whereby the observation of any time is required, should be termed moral: it properly belongeth unto those commandments, whereby moral virtues are enjoined. And this seemeth to be the judgement of our most judicious Divine D. Field, who excepteth the fourth commandment out of the number of the Morals, book 5. chap. 22. S. Augustine hath their words, in Galat. cap. 3. Scine priùs debet quis, etc. We ought first to know the 〈…〉 ●●kes of the law are twofold, for part belong unto S● 〈…〉 ●nd part unto manners. Unto the Sacraments th● 〈…〉 circumcision of the flesh, Note that he saith the Temporal Sabath; and not only the literal, or seaventh day Sabath. the temporal Sabbath t● 〈…〉 ●he, sacrifices, and innumerable such like observations into mann●● Thou shalt not kill; 〈◊〉 shalt no●●●●●it adultery; Thou shalt not bear false 〈◊〉 and 〈◊〉 If now the temporal Sabbath did 〈…〉 ●●nners: if a Jew sanctifying his Sabbath 〈…〉 ●me a moral duty; then is it not moral 〈…〉 ●●●e day of the week: for the seaventh day to ●●e Iewes was, as this law of nature itself, seeing they laboured all the six days going before. If the Temporal Sabbath belongeth not to manners, neither doth ours: for ours is aswell temporal, as the jews, though not so literal or shadowish; ours is no more eternal, then theirs was. The other thing, which I think good to advertise thee of, is; that though it be the law of nature to sanctify one day of every week: yet not absolutely, but after a sort. After a sort; for it is most commonly the best order: not absolutely; for it is not always the best order. One and the same order cannot be best at all times and in all places: circumstances altar matters of circumstance; so that, what Nature teacheth us to do at one time, it may forbid us to do at another time. This which is a circumstantial law of nature one year, may not be such the next year. To instance: the last year of King Edward the sixth, Nature taught the godly (it was the best order) to meet at appointed times in public Temples, there to pray, receive the Sacraments etc. but the next year following, being the first of Queen Mary, Nature or Reason forbade them so to do, and taught them to meet, when with safety they might, in private houses, fields, or woods, as they did in the Primitive Church during the times of persecution: this was then the best order. Again, the absolute Laws of Nature may not be broken in case of necessity: a man may not forswear himself, lie, or steal, to save his life: but to save the lives of his cattles a man may labour all the week and make every day working day. The Sabbath 〈…〉 said before) was to the Israelites, as this law of Nature: nay, it was more; Col. 2. for the Sabbath was a shadow of things to come: yet in case of necessity the Israelites might break and profane the Sabbath, as in the time of the Macchabees some intended to do. 1. Mac. 2. The Sabbath (as Christ saith) was made for (the good of) man, and not man for (the observation of) the Sabbath: Mar. 2. That he must be pinched with hunger, that he must lose his Ox fallen into a pit, & the like. so that whensoever it fell out, as often it did, that man's good must be impaired, or the Sabbath must be violated; the Sabbath ought rather to be violated, as being inferior to the good of man, for which it was made and ordained. Such as will have it the absolute Law of Nature to sanctify one day in every week, of three things must affirm one. (.1.) Either they must say, that in case of necessity a man may not labour all the week: but this no man doth say, in my knowledge. (2) Or else they must say, that a man labouring all the week, doth sanctify one of the days: and this some seem ready to affirm. But if to sanctify a day be to forbear our own work, and to spend it in the service of God: how do I sanctify that day, which I spend about mine own business. If he that laboureth all day, may sanctify a Sabbath or Rest: then he that feasteth all day may sanctify a Fast also. Moreover, I would demand: When I labour hard every day of the week about the same needful business (suppose, repairing of the Sea banks, defending a city from the enemy, seeking cattles covered with snow etc.) which of the days do I sanctify? If I sanctify one, I may aswell sanctify all: and then it seemeth I ought so to do, as being the better (.3.) Or thirdly, they must say; that an absolute law of Nature may be broken in case of necessity: but this again I know none, that will say; though some affirm, that a law of Nature may be broken by special commandment from God thus the Israelites killed the Canaanites, and broke that law, Thou shalt not kill. But to speak properly, the Israelites did not kill the Canaanites, but God killed them by the Israelites hands: ipse non occidit, qui ministerium debet iubenti, saith Augustine: it is the judge, and not the Executioner, Aug: de Civitat. that putteth a thief to death. In like sort, to speak properly the Israelites did not rob the Canaanites, nor the Egyptians: for god whose the earth is, gave unto the Israelites the goods of them both. D. Field saith touching all the commandments excepting the fourth; In the .5. book: chap: 22. It is resolved that God cannot permit a man to do the things forbidden by them. Indeed, how should God permit a man to do against nature, as it was in his perfection? Whensoever a law of nature is broken, God's image, after which we were created, is defaced in some measure and God cannot permit, that his Image in us should be defaced. Now of this judgement (among other great Divines) M. Calvin was, I make no question: thou mayst perceive by his manner of writing, that as he would not have it moral, so neither would he have it the absolute Law of Nature, to sanctify one day in every week. Thus he writeth. Institut: lib: 2. in 4 precept. Ita evanescunt nugae Pseudoprophetatum, qui judaica opinion populum superioribus seculis imbuerunt, nihil aliud afferentes nisi abrogatum esse quod cerimoniale erat in hoc mandato (id vocant sua lingua diei septimae taxationem) remanere autem quod morale est, nempe unius diei observationem in hebdomade. .a. Calvin will not have it moral to sanctify one day of every week; which yet is the common doctrine in these days. Atqui id nihil aliud est, quam in judaeorum contumeliam diem mutare, diei sanctitatem animo eandem retinere: .b. Again, he will not have the Lords day holy, as the Sabbath was, that is, Sacramentally holy: but in these days some have published, that there is as much difference between the Lord's day and other days of the week, as between Sacramental bread, and common bread. siquidem manet nobis etiamnum par mysterij in diebus significatio, quae apud judaeos locum habebat. Et sanè videmus, quid tali doctrina profecerint: qui enim eorum constitutionibus haerent, crassa carnalique Sabbathismi superstitione judaeos ter superant. chrysostom in a Sermon against observers of Newmoones. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. A DIALOGUE BETWEEN A JEW and a CHRISTIAN of the common Opinion. Christian. I Keep the Sabbath, otherwise called by the name of Lords day. 1. Part. Here is showed the difference between jews and Christians about keeping the Sabbath. Iew. I keep the Sabbath, as for your otherwise called, I find it not in our Scriptures: will you christian the Sabbath with this new name? think you thereby to make it more and less Jewish? Chr. I keep the Sabbath in obedience to the fourth commandment in the Decalogue. Iew. And I keep the Sabbath in obedience to the same Commandment. Chr. I keep not the Sabbath as a shadow of things to come. Iew. Neither do I so keep it: Moses and the Prophets teach us no such thing, at leastwise in our understanding; as you may perceive by those many thousands of our nation, Act. 21. who believing in Christ, yet were zealous of the Law, which they would not have been, had they known, that the Sabbath, New moon etc. were shadows of things to come, and the body was of Christ, as since your Apostle Paul makes you believe. Chr. I keep the Sabbath on the first day. Iew. I keep the Sabbath on the seaventh day: and in so doing I fulfil the fourth commandment as well as you by your own doctrine; and better in my understanding. Chr. I forbear all weeke-daie work, & spend the Sabbath in the service of God, both in public and in private Iew. And I do likewise. Chr. I dress my dinner, and do such like works on the Sabbath. Iew. I dare do no work, for so hath God charged, Exo. 20. & I find, Gen. 2. that he himself did none heretofore; he rested from all his work on the seaventh day. You Christians indeed are bold to do some work: but take heed; for we know that a man for gathering sticks (not cutting down wood) was stoned to death. Chr. We are as certain, that we may do such works, as we are sure Christ came into the world, and was crucified by you. You were often angry with him for his doings on the Sabbath; & judged him not of God, Ioh: 9 because he kept not the Sabbath, & when opportunity served, you nailed him to the cross; thinking happily that he being taken out of the way, the Sabbath should be better kept in this respect. But when you nailed him to the Cross, Col. 2. he nailed the handwriting of ordinances to the Cross also, and took it out of the way: since which time the Sabbath is not to be kept as before. You will one day repent your crucifying of Christ: for you did not only shed innocent blood; but also made the observation of many things in your law sin unto you. You bid us take heed about our keeping the Sabbath, but look to yourselves, you were best. Iew. Wherefore? Part. 2. It is said that the jews Sabbath was Ceremonial in regard it was the seaventh day and here thou hast some light, what to judge of this doctrine. Chr. You keep the Sabbath on the seaventh day. Iew. Is it not said in the fourth commandment, the seaventh day is the Sabbath of the Lord thy God? Shall God have two Sabbaths in one week? For the seventh day must needs be still his Sabbath, the day wherein he rested. And suppose, that the fourth Commandment (as you teach) bindeth to sanctify one day in the week, doth it not bind to sanctify the seaventh day, as much as any other? Can you blame us herein, even by your own doctrine? Chr. We cannot blame you absolutely for keeping the seaventh day: but you keep it in obedience to the ceremonial part of the 4th commandment. Iew. I do not well understand this: I pray explain it. Chr. I will the best I can: but I had rather you should go to some other, who can do it better. The fourth Commandment is partly moral, & partly Ceremonial or shadowish: the moral part bindeth to sanctify one day of the week: the Ceremonial or shadowish part bindeth to sanctify the seaventh day only. Now to sanctify the seaventh day in obedience to the moral part, is tolerable: but you keep it in obedience to the shadowish part, for you take yourselves bound to sanctify the seaventh day alone: and so you keeping the seaventh day, observe a shadow; whereas did we keep the same day, we should not; for we would keep it in obedience to the moral part: and then we might sanctify the seaventh day, as well as any other; unless happily, for some other considerations. Iew. This doctrine is strange to me: you speak much of Shadow, and shadowish: take heed this doctrine be not rather shadowish then substantial. Had your Apostles taught such doctrine in the Synagogues, I believe our Rabbins would have smiled at it, neither would so many of our Nation have followed them. To keep the Sabbath on the seaventh day, as not bound by the 4th Commandment to keep it on that only day, is tolerable: but to keep the Sabbath on the seaventh day, as bound by the fourth Commandment to keep it on that only day, is to observe a shadow. This is very nice doctrine: Well, have you any thing else to say, wherein we are to blame? Chr. 3. Part. It is said, that the strict rest was Ceremonial: & here thou hast some light, what to judge of this doctrine also. Numb. 15. Yes. You forbear to dress meat, and to do such like works on the Sabbath: for which (were there nothing else) Christ at his coming to judgement would cast you into hell. Iew. Did not your Christ give out, that he was the son of God? Chr. Yes, and so he is: what of that? Iew. God put a man to death in this world, because he did gather sticks on the Sabbath: and will the son of God cast us into hell, because we do not gather sticks, kindle a fire, and dress meat therein? Chr. That he will: for this strict rest was shadowish also. It hath been an old saying, that the Ceremonies ought to have some time to be honestly buried: but now it is too long to keep them above ground; they stink by this time. And lest you should marvel, that I say, Christ will condemn you for your manner of keeping the Sabbath; know, that to observe a shadow, is to deny after a sort, that he came into the world. It is too much by word to deny the son of Mary the Virgin to be the Christ; but you deny it by your deeds also, as long as you observe a shadow. A Father of our Church, Augustine by name (whom we esteem as much as you do any of your Rabbins) speaking of the Sabbath, doth say, Whosoever keepeth that day, as the letter soundeth, savoureth of the flesh; & such are ye. Iew. Though we keep the Sabbath according to the letter (as by your leave some Christians also do in their understanding) yet we keep it not as a shadow, as I said before. Chr. That's nothing in my opinion: you keep it in obedience to the shadowish part of the fourth commandment. You keep not circumcision neither as a shadow: and put case beside, that you did not observe precisely the eight day, and more, that you did not cut off all the foreskin: yet this would not excuse you from observing a shadow. As neither shall it excuse those amongst us (for some such I fear there are) who though they keep not the Feast of Whitsuntide as a Ceremony, neither at the same time, nor altogether in the same manner, as you do; yet through ignorance keep it in obedience to that your law, Levit. 23. For this is even all in all, to observe any day, time, meat, etc. in obedience to a shadowish Commandment: which I desire you, and those of my brethren, whom it may concern, to consider well off; and so, Far ye well. Iew. Nay, I pray, be not so hasty. I may become a Christian, and then some doubt may trouble my mind. Chr. What is that? Iew. You say, that the strict rest is shadowish: and by your doctrine he which resteth too strictly, observeth a shadow; for he doth it in obedience to the ceremonial part of the fourth commandment, mistaking it for the moral. I would now demand of you, whether he doth not rest too strictly, who forbeareth that work on the Sabbath, which is not forbidden by the moral part of the fourth commandment? Chr. Yes; for that work is forbidden by the ceremonial part. All work is forbidden by the fourth commandment: now the greater works are forbidden by the moral part; and the lesser, by the ceremonial part: and where the moral part ceaseth to forbid, there the ceremonial part beginneth to forbid; as I conceive by this our common distinction. Iew. Me thinks you christian's are here between Scylla and Charybdis: you can hardly choose, but either break the moral part, or fulfil the ceremonial part of the fourth commandment. I pray show me, how I may rightly discern the partition; for there must needs be very little difference between some works forbidden by the moral part, and other forbidden by the ceremonial. Again, whereas I perceive by your words erewhile, that to forbear dressing of meat, is to rest too strictly, and to fulfil the ceremonial part: I would learn of you, whether about dressing of meat, I need not fear breaking the moral part? Chr. Yes, you may labour as hard about dressing meat, as at plough; or you may bestow too much time thereabout; and thus break the moral part. Again, I must tell you, that you may dress meat, and yet fulfil the ceremonial part: for you may seethe an Egg, and refuse to seethe Flesh; & so rest two strictly. Iew. It is needful then, that you define precisely, what meat may be dressed, in what manner, how long I may be about it, how hard I may labour thereabout, whether until I sweat or not: so, for serving cattle; whether I may carry burdens of fodder into the field, how big burdens I may carry, how fare I may carry them etc. and so, for many other matters. Chr. I marvel that our learned men, who have written so largely upon the fourth commandment, have not better canvased this matter; to say nothing, that they do not agree among themselves. But I can stay no longer with you: only I say, when you become a Christian, if you come to me, you shall have my best advice. FINIS A note touching the Lord's day. I Know not any learned and godly Divine, but will acknowledge, that the Lords day is of great antiquity, and had his beginning from some of the Apostles: but if any man would have us believe, that Christ did institute it, and that from the time of his resurrection, it hath been generally observed of the faithful; he must bring better proof, than hitherto I have seen any. The Church of Christ consisted of jews & Gentiles: and as touching the believing Jews at Jerusalem, it is out of question, that for many years they observed the same day as before: for they were zealous of the Law, one part whereof was the observation of the seaventh day. Act. 21.20. If Baptism would not serve them instead of Circumcision: who can believe, that the Lords day would serve them instead of the Sabbath? Nether is it to be marvelled, that they were zealous of the Law, when as james and the Elders did not so much as teach them, that the law of commandments contained in ordinances, was abolished; as is manifest in that they desired St Paul to make it appear by his practice, Act 21.24. that the report of him was nothing, & that he himself also walked orderly, and kept the Law. But were they zealous of the Sabbath, or not: seeing the unbelieving Jews were so angry with Christ afore time for the carriage of a bed on the Sabbath, joh 5. and at this time with S. Paul for his profanation of the Temple, Act. 21.28. as they supposed; it cannot be, that they would suffer their Sabbath, and other holidays to be profaned by Christians, as long as their commonweal stood. The Church then at Jerusalem a long time observed the Sabbath or seaventh day: and now that besides the Sabbath, and other holidays enjoined by the law, they sanctified the Lords day, and so rested from work two days in every week; I cannot believe without some proof, and hitherto I have seen none at all. As touching the Churches of the Gentiles: it seemeth by the Scriptures, that some of them for a time came together rather on the jews Sabbath, then on any other day: indeed S. Paul, as he yielded less to the Jews then other, so happily in the Churches by himself established, he began sooner than other to appoint their meetings on the first day of the week; which day growing more & more in request, before the year 96, obtained the name of Lords day: which name had it been given, when S. Paul wrote his first Epistle to the Corinthians, S. Luke the Acts, it is likely, that one of them would have used it; and yet it is not unlikely, that this name (Lords day) was given, as soon as the day began to be in any great account. Now, about this Lord's Day, the first day of the week (commonly called Sunday) there are in these times three opinions something differing the one from the other. 1 Opinion. It is the will and command of God, that Christians should sanctify one day of every week: & as he bond the Israelites heretofore to sanctify the Sabbath or seaventh day; so in this time of the Gospel he bindeth us Christians to sanctify the Lords day, or first day of the week. 2 Opinion. It is the will and command of God, that Christians should sanctify one day of every week: but whereas he bond the Israelites heretofore to sanctify the seaventh day alone; he left it to the Christian Church to choose their day, and it hath chosen the Lord's day. 3 Opinion. Redemp. in 4 praecep. It is the will and command of God to sanctify some time, aliquam temporis partem, as Zanchius speaketh: when this time shall be, God left to the Christian Church to appoint, and it hath appointed the Lord's day. Of the former opinion, I scarce know any Divines of note, unless of late years: between the two latter opinions there is in respect of us little or no difference at all, for by both the Lords day is the command of God mediately; God mediately, and by the Magistrate bindeth us Christians to sanctify the Lords day. Object. Then the Governors of the Church may alter the day; yea, they may appoint the first of one week, the third of the next, the fift of the next etc. Answ. It doth not follow: for the best order is the will of God, and law of Nature. The Governors than cannot set down what order they will, neither touching the time and place of God's worship, neither touching other things belonging thereunto: but what in their understanding is the best order, they are bound to set down. Object. If God mediately, and by the Magistrate bindeth us Christians to sanctify the Lords day: certainly, this bond is so weak, that very many will easily break it. Answ. This bond is strong enough to hold him, that is not very unruly. In the fift of Mark we read of one, that being often bound with fetters and chains, broke them in pieces; no Man could bind him strong enough: but when Christ had cast out the evil Spirit, they see him (saith the text) sitting, Mar. 5.15. clothed, and in his right mind. In like sort, deliver these unruly fellows from the evil Spirit, be a means to bring them into their right mind, & afterward (I doubt not) the Governors of the Church shall bind them well enough. They will sit still, be quiet, and be content to be ruled by reason: they will see by the light of nature, that as there are feet, so there must be an head, of the body; and that the feet cannot say to the head, We have no need of thee; without the help of the head they cannot choose the best way: they will remember by whom kings reign, that all power is from above; and that as God hath set the members every one in the body, as it pleased him; so hath he set some in the Church, 1. Cor. 12.18.28. first Apostles secondarily Prophets, thirdly teachers, etc. This and much more will they call to mind, when they are brought into their right mind, and very willing shall we have them to be ordered. What think we? Had such unruly fellows lived under the law (and, Note, that even in the time of the law some things were left to be ordered by the Magistrate. lex à ligando) had they been bound strong enough? Nay verily: for though God appointed the precise day, and commanded to have an holy Convocation: yet, no time of the day for this Convocation, not two Convocations, not Synagogues. When they had been called, This command of Paul, or law of Nature, is the general, comprehending the fourth commondement in the Decalogue, and all other Commandments touching the time and place of God's worship and other things belonging thereunto. they would have answered with Dathan and Abiram, We will not come: for God himself hath not bidden us come to such a place, nor at such time of the day. Let the law of Nature be no more, than all acknowledge, to sanctify some time, as the Gentiles did: suppose, no other command but that of Paul, Let all things be done to edifying, decently, and in order. If there come a command from authority to sanctify any day of the week, yea besides the Lord's day; this is enough to bind him, that is in his right mind: if any wilfully break this bond, jud. ver. 8. it is by the coming of another Spirit upon him than came upon Samson heretofore. It were good to beware, lest any of us be found such as jude speaketh of, Despising government, & speaking evil of dignities: for it is too much to despise Governors; but more, to despise government itself. Certainly if any man be so unruly, that God's Ministers and Officers here be not able to bind him; God hath other officers and servants elsewhere, which are able; And the King said to the servants, Take him and bind him hand and foot, and cast him into utter darkness. To make an end. They which say least, say enough to cause all those, who have the fear of God before their eyes, to sanctify the Lords day: and they which say most, do not say enough to cause those, who fear not God, to forbear driving packhorses therein, frequenting the Tavern, and the like. Would to God, no man might once say more nor less than the truth; for doubtless were the truth alone preached, the greatest good would follow thereupon: and this is one matter more, which causeth me, & should cause thee (Gentle Reader) often and earnestly to pray in this manner, or to this effect; Lord have mercy upon us, and incline our Governors' hearts to take such order, that once at length we may be all brought to the right understanding of the fourth Commandment. Amen. FINIS. Errata. Pag. 1. line 8. strike out, had p. 3. l. 4. strike out your. p. 5. l. 4. for here likeneth, read here he likeneth. p. 5. l. 16. text read type. p. 6. in mark. If the Sabbath were a shadow, etc. p. 9 l. work r. week. p. 10. l. 16. after Remember the Sabbath to sanctify it, read this should be a more general commandment, then if he had said, Remember the seaventh day to sanctify it. p. 12. l. 3. us r. me. p. 18. l. 3. commanding, r. commanded. p. 26. The saying of chrysostom should be placed last of all, after the note touching the Lord's day. p. 27. l. 7. to make it more Christian and less jewish. Other faults escaped in printing the Reader may amend.