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IHP.3
THE
Divine Appointment
^l** OF THE
Lords Day
Proved : As a feparated Day for
Holy Worfhip ; efpecially in
the Church Aflemblies. And
confequently the C effation of the
Seventh day Sabbath.
Written for the fatisfadtion of,
^ fome Religious Perfons :whe are
lately drawn into Error or doubting
in both thele Pi>int,s.
«7
**(.*> Pnlfty (Richard [Baxter. *"^a
Rev. i. io. 1 was is the Spirit on the Lords- Day
Col. i. 1 6, 17. Let no rnu fudge you h Meat, or in Drk^, nr
in refpccl of an Holy day, ( orFeafl ) or or the New Moon,
or Sabbaths, which arc a ihadow of things to come, bkt
the Body is of Chrifi.
LONDON,
Printed for Nevil Simmons, at the three ■ Ctowns
near Holborn Conduit. 1^71.
&&&&&&&&&&& ° A A A A<& A A A A A
THE
PREFACE
Reader,
thou think this Trea-
tife both Juperfluons
and l)efeBiyey when fd
many larger have bet-
ter done the work al-
ready, I {lull not at all gainfay the
latter, nor much the former. The
reafon of my writing it was the
Heceility and recjueftof fome very
upright Godly perfons, who are
lately fain into doubt or Errour, in
point of the Sabbath day, conceiv-
ing that becaule the fourth Com-
mandment was Written ii* Ston?3
%z' it
The Preface.
it is wholly unchangeable, and con-
iequently the fevehth day Sabbath
in force, and that the Lords day is
not a Day leparated by God to holy
Worfhip. I knew that there was
enough written on this Subject long
a^oe ; But, i. Much of it is in
Latine • 2. Some Writings which
prove the abrogation of the Jewifli
Sabbath, do withal tieat fo loofly
of the Lords day, as that they re-
quire a Confutation in the latter as
well as a commendation for the >
former, y Some are fo large that
the perfons that I write for will
hardly be brought to read them.
4. Moft go upon thofe grounds,
"which I take to be lefs clear • and
•build fo much more than I can do
-011 the fourth Commandment and
onmanypaiTages of the.oldTefta-
ment, and plead fo much for the
old Sabbatical notion and reft, that
I fear this is the chief occafion- of
many
The T re face.
many peoples Errours - who when
they find themfelve-s in a wood of
difficulties, and nothing plain and
convincing that is pleaded with
them, do therefore think it ftfeft
to ftick to the old Jewifli Sabbath
The -friends and acquaintance of
fome of thefe perlons importuning
me, to take the plaineft and neareft
way to fatisfie fuch honeft doubters,
I have here done it according to my
judgement : not contending agairift
any that go another way to work,
but thinking my felf that this is very
clear and fatisfa&ory ; Vi^ to prove,
I . That Chrift did Commitfion his
Apoflles to Teach us all things
which he commanded^ and to fet-
tle Orders in his Church , 2. And
; that he gave them his fpirit to ena-
! ble them to do all this Infallibly, by
bringing all his words to their re-
membrance, and by leading them
1 into all truth.j. And that his Apoftles
Aj by
The Preface.
by this fpirit did de facto feparate the
Lords day, for holy Worfhip, espe-
cially in Church- Aflemblies, and
declared the ceffation of the Jewifh
Sabbaths. 4. And that as this
change had the very fame Author
as the Holy Scriptures (the Holy
Ghoft in the Apoftles ) fo that fatl
hath the lame kind of proof, that
we have of the Canon and the inte-
grity and uncprruptnefs of the par-
ticular Scripture Books and Texts :
And that, if lb much Scripture as
mencioneth the keeping of the
Lords day, expounded by the Con-
cent, and Practice of the Univerfal
Church from the dayes of the
Apoftles, (all keeping this day as
holy, without the diffent of any
one Seil,or (ingle per fon that I re-
member to have rfcadof,) I lay if
all this Hiftorjz will not fully prove
the point of fa&, that this day was
kejpt in the Apoftles times, and con-
fecjuently
weTrejace.
fequently by their appointment,'
then the fame proof will not ferve
to evince that any text of Scripture
is Canonical and uncorrupted - nor
can we think that any thing in th6
world, that is paft, can have Hiftori-
cal proof.
I have been put to fay fomewhat
particularly out of Antiquity for
this evidence of the fad, becaufe it
is that which Ilaythegreateft ftrefs
upon. But I have not done it fo
largely as might be done, i. Be-
caufe I would not lofe the unlearn-
ed Reader in a Wood of Hiftory,
nor overwhelm him inftead of edi-
fying him. z. Becaufe it is done
already in Latine by Dr. Young in his
pies Dominica ( under the name of
Tlieophilus Loncardienfis . ) which I
take to be the moderated, founded
and ftrongeft Treatife on this fub-
je£t that I have feen ; Though
Mr. Cawdry7 and Palmer (joyntly)
A 4 have
1 he Trejace.
have clone.. well and at greater
length : and Mr. E.tton9 Mr. Shfy*
bard, Dr. ^Gund, WalUus^ %n\ety and
my dear friend Mr. Qeorge Jbhot
againft Broad have laid very much :
And in their way, DtWhitey Dr.Hey*
lin} Bifhop Ironfide^^Av. 'Brierwoodj&c.
3. I chole moll of the fame Cita-
tions which Dr. Heylin himlelf pro-
duced^ becavife lie being the man
that I am rnoft put to defend my
felf againfi, his confefTionsare my
advantage. 4. And if I had been
willing, I could not have been io
full in this, astheSubjed will be-
fpeak., becaufe I have almoft eleven
years been feparated from my jLi-
b.ravy, and long from the neigh-
bourhood of any ones elfe.
I much piety and wonder at thofe
Godly men, who are fo much for
flretching the words of Scripture,
to a fenfe tiiaf other n^en cannot
find in them, as that in the word
[Graven
j. f/c * i tf ace.
[Graven Imdgw] inthefecond Com-
mandment, they can find all fet
formes of Prayer, all compofed
ftudyed Sermons, and all things
about Worihip of mans invention
to be Images or Idolatry • and yet
they cannot find the abrogation of
the Jewifli Sabbaih in the exprefs
words of Qol i. x 6: nor the other
Texts which I have cited ; nor can
they find the Inftitution of the Lords
day in all the Texts and Evidences
produced for it. But though Sa-
tan may Tomewhat difiurbe our
Concord and tempt fome mens
Charity to remiflnefs, by thefe dif-
ferences, he fliall never keep them
out .of Heaven, who worfliip God,
through Chrift, by the Spirit, even
in fpirit and truth : Nor, lhall he,
I hope ever draw me, to think fuch
holy perfons as herein differ from
me, to be worfe than my felf,
though I think them in this to be
un
Jl:e Preface.
unhappily miftaken : much lefs to
approve either of their own jepara*
tion from others, or of other mens
condemning them as Hereticks, and
infli&ing fe verities upon them, for
thefe their opinions fake.
THE
THE
CONTENTS.
C H A P. I.
THE ftate of the gueftion 0 with the
fummary proof of the Divine fepa-
ration of the Lords Day9 page I.
CHAP II.
That Chriji commijfioned hk Apofiles as his
principal Church- Miniflers , to teach the
Churches all his Do3nney and to deliver
them all his Commands and Orders , and
fo to fettle and guide thefirji Churches.
P. 5-
CHAR
The Contents*
CHAP. III.
Chrijl prowifed hk Spirit to his Apofiles to
enable them to do what he had commif-
(toned them to do 3 by leading them into
all truth b and bringing his words and
deeds to their remembrance , and by
guiding them as his Churches Guides.
P- 9-
CHAP.IV.
Chrijl performed all thefe Vromifes to hk
Apojtles , and gave them hk Spirit to
enable them to 41 their commijfioned
worl^ p. 1 1
CHAP. V.
The Apofiles did a&ually Jeparate and ap-
point the firjt day of the Week, for Holy
Worfiip, efp'ecial/y in church Ajjemblies.
Which is explained in fever al fubordi-
nate rropofltions 5 And proved I. By
Scripture 5 2 . By unquejiionable Hijiory >
And the validity of tbh proof evinced •>
and \ the doiyers of it proved to fubvert
the Churches cirtainly oj greater matters.
p. 12
CHAP.
The Coatcats.
CHAP. VI.
This aU of the Apofiles appointing the Lords
Day for holy Worfoip, was done by the
ef fecial tnfpiration and guidance of the
Holy Chofi. p. 69
CHAP. VII.
.
Whether the f even th day Sahbath flfould he
Aid k.pt by Ckrijiiansp as of Dnine ob-
ligation? N*p. proved. Where kfhewed
horv far the fourth Commandment is ah-
rotated ( and all the Law of Moles. )
p. 71
CHAP. VIII.
Of the Beginning of the Day. p. 91
CHAP. IX.
Bow the Lords Day fiould be kept. Of the
length ff the time , and the Objection
about wearinefe* p. ^3
CHAp.
M. UW WUUUUIJI
CHAP. X.
How the Lords Day Jhould not be fpent $
or what is unlawful on it 5 Of worldly bu-
finefs: Of recreations : of Idlenefs^Scc.
p.108
CHAP. XL
What things Jhould not be fcrupled as un-
lawful on the Lords Day. p. i2^
CHAP. XII.
Of what importance the due obferving of the
Lords Day is. Many great Reajons for
it. p. 1 39
CHAP. XIII.
What other Church Fejiivals, or Jeparated
Dayes are lawful. p. 1 48
The
THE
CONTENTS
OF THE
Appendix.
»l.n «!,. «'
CHAP. I.
A N Anfwer to certain Objeifions againft
J\ the Lords Day, P^57
r
j
:h ap. u.
An Anfiotr to more Arguments fir the Je-
venth day Sabbath^ P* 1 80
CHAR III.
Whether the feventh day Sabbath be part of
the Law of Nature i or only a Fojttivt
Law $ p. 202
CHAP.
The Contents*
CHAP IV.
I 1
Whether every word in tht Decalogue be of
the Law of Natw e ? and of perpetual ob-
ligation ? And whether all that was of
the Law of Nature was in the Decalogue ?
CHAP. \f.
Whether the trueji Antiquity bt for the fi*
venth day Sabbath 3 as kfpt by the Churches
vfChrijt? p. 220
UA
TK
CO
((vVYttt ttttYttttttVt
The Divine Appointment of
the Lords Day, proved, as
a feparated Day for holy Wor-
fhip, efpecially in the Church-
Aflemblies : And confequently
the Ceflation of the Seventh -day-
Sabbath.
CHAP. I.
HOUGH the principal thing de-
(ircd by the Enquirers is, That I
would prove to them the CeiTa-
tion of the Seventh-day Sabbath,
yet becaufe they caft off the Lords
day, which I take to be a far
greater error and (in, than the obfervation of
both dayes ^ and becaufe that when I have proved
the Inftitution of the Lords Day, I (hall the more
eafilytake them off the other, by proving that
there are not two weekly dayes fet apart by God
for holy WorOiip : Therefore I will begin with
the hrft Qu:ftion, Wlmbzt the Lords dayy or firft
day of the mel^ , be feparated by Gods Infiitutioti
B fir
(2)
for holy Worfhip^ efpecially in public]^ Church-con-
ventions ? ArT.
And here for the right ftating of the Queftion,
let it be noted, i. That it is not the Name of a
Sabbath that we now meddle with, or ft and up-
on. Let us agree in the Things and we (lull ea-
iilybear a difference about the name. Grant that
it is [_ A day fcparated by Gods Injlitution for l.hr-
ly Affemblies and Worfhip and then call it a
Sabbath or Q the Lords day ] as you pleafc.
Though for my felt, I add That [ the Lords day ~]
is the name that the Holy Ghoit hath fet upon ir,
and the name which the rirft Churches princi-
-pally ufed j and that they call it alfo fomctimes
by the name of the Chrifiian Sabbath • but that
is only Analogically, as it is refembled to the
Jewifh Sabbath '•> and as they ufed the names
f Sacrifice and Altar 1 * at
• ifpeakcnlyA/^, the fame time, for theChri-
how the Anticnts uled n. ^ . r
thefe words. itians Commemoration ot
Chrifts Sacrifice in the Sa-
crament of the Lords Supper, and for the Ta-
ble, or as Dr. Toting faith, pag. 23. As in Scripture,
Baptifm is called Circumctfwn. And that very
rarely too.
2. That the Queftion of the manner of ob-
ferving the Lords day, and what exercifts of
Worfhip it muft be fpent jn„ and what Divcrfi-
ons are lawful or unlawful, as alfo when the day
beginncth, are not to be here medled within the
beginning, but afterwards, when the Divine In-
ftitution of the Day it felt is , firit fuflkiently
proved. Which is done as followeth.
Arg-
O)
Arg. 'That day which was feparated to holy
Worjhip by the Holy Ghofi, was feparated to holy
IVorJhip by God the father and the Son* But the
firfi day of the Wee\^ was feparated to h ly Jfor-
jhip by the Holy Ghofi : Tfiierefore the firfi day cf
the Week^ was feparated to holy TForJhip, by God
the Father and the Son*
The Minor only needcth proof among Chri-
ftians.
'that day which was feparated to holy Worship-
by the Apojlles , by the infpiration of the Holy
Ghofi, was feparated to holy JFerJhip by the Holy
Ghofi. But the firfi day of the WetV^ was fepa-
rated to holy Worship by the Apoftles by the in$i-
ration of the Holy Ghofi. Therefore the firfi day
of the Weeh^ was feparated to holy Iforjhip by the
Holy Ghofi.
The Minor which only needeth proof, is thus
proved.
That day which was feparated to holy Worfi>ip
by the Apofiles who had the Holy Ghofi promt fed
them by Chrift, and given them, to lead them ints
all truth, and to bring all his Voftrints to their re-
membrance, and to teach the Churches to do all his
Commands, and to feed, and guide, and trder them,
as his principal commijftoned Church- Minifiers,
vpas feparated to hdy Worship by the Apofiles by
the infpiration of the Holy Ghofi.
But fuch is the firfi day of the Weehj.
Therefore the firfi day of the TVeekjs feparated
to holy Worship by the Apofiks by the infpiration
of the Holy Ghofi.
I have rive Proportions now diftindtly to
be psoved : four for the proof c£ the Major,
B a and
(4)
and one for the proof of the Minor.
The fait Propofition is , that Chrifi comrniffiv
vied his Apojlles as bis principal Cbu-rcb-MiniJlcrs,
to teach the Churches aU his ~DoCtrine, and deliver
them all bis Commands and Orders ', and fo to fettle
mid guide the firfi Churches*
The fecond Propofition is, 'that Cbrijl promifed
tlxm hit Spirit, to enable them to do what be had
commijjioned them to do, by leading them into all
truth, and bringing his words and deeds to their
remembrance, and by ginding them as his Churches
Guides.
The third Propofition is, that Chrifi performed
this promife, and gave his" Spirit accordingly to bis
,Apojiles, to enable them to all tbeh* commijfioned
work*
The fourth Propofition is, 'that the Apoftles
did atiually fcparate or appoint the firft day of the
Wccj^, for holy Worship, efpecially in Cburch-af-
femblies*
The fifth Propofition is, 'that tbis acl of theirs
vcas done by the Guidance or infpiration of the Holy
Ghoft, which was given them*
And when I have diitin&ly proved thefe ^ivz
things, no fober undemanding Chrillian can ex-
peel: that I (hould prove any more, towards the
proof of the Queition in hand, Whether theririt
day of the Week be feparafed by Gods Institution
for holy Worftiip , efpecially in Church-aiTim-
blies ?
CHAP.
(5>
CHAP. II.
Prop. I. ethatChri\l Commifioncd bis Apoflles, or
bis principal Church-Minijlers jo teacb tbe Chur-
ches all bis Dotlrine, and deliver tbtm all bis
Commands- and Order s, and fb to fettle and guide
the firjl Churches.
THis I prove, i. By their Commiffion it felf ;
2. By their performance with its proper feal.
3. By the Content of all the Chriftian world.
I. Lu\e 6. 13. He called to him his T>ifciplesy
and sf them he chfe twelve, whom alfo he named
Apoflles* Their firft Commiffion is recited,
Matth. 10. at large.
Matth. 28. 18, ip, 2C. All Authority is given
me in Heaven and in Earth : Go ye therefore and
difciple all Nations, baptizing them in the name of
the Father, and of the Son, and of the Holy Gboft >
'Teaching them to obferve all things wbatfoevtr I
have commanded you* And, loe, I am with yon
alway, even unto the end of the world \ Amen*
John 20. 21. Then faid Jefus to them again.
Peace be unto you V As the Father bath fentme,
evenfo fend I you: And when be bad faid this,
be breathed en them , and faid, Receive ye the
Holy Gbojt : IVhofefoever fins ye remit, they are
remitted unta tbem^ and wbofefoever fins ye retain,
they are retained.
Luke 10. 16. Even of the teventy it is faid,
He that bearetb yon, bearetb me> and he that de-
ft 3 ^fpifetb
fpifetb yiu, dcjpifetb me, and be that dcfpifetb me,
dcfpifetb him that fent mc. And to the twelve,
Matth. ic. 40. He that rcceivetb y^u, receivctb
me, &c.
A&S2<5.i7. "Delivering thee from the people,
and from the Gentiles, to whom now I fend thee, to
open their eyes*
1 Cor. 1 5- 3. For I delivered to you firft of all
that which I alfo received, &c.
1 Cor. 11. 23. For I received of the Lord, that
which alfo I delivered unto yon*
1 Cor. 4. i32. Let a man fo account of us as
of the Minijiers ofCbrift, and Stewards of the my
ftcries of God,
Gal. 1. 11, 12. But Icertifie you,brcthre-t, that
theGofpel which was preached of me, is not after
man\ Fori neither received it of man, neither was
I taught it ^ but by the revelation ofjefus Cbrifi.
John 2 1 1 5, 1 6, 17. Simon Son of Jonas /oi>-
cft thou me Feed my Lambs*
Matth. id. ip. I will give unto thee the Keyes
of the Kingdom of Heaven : and whatfever thou
Jhalt bind on Earth, Jball be bound in Heaven :
and wbatfoever thou Jhalt loofe on Earth, Jball be
looftd in Heaven*
■ John 17. 18. As thou baft fent me into the
world, fo have I alfo fent them into tin world*
pte John 13. 16,20.
Ads 1. 24, 25. Sbew whether of thefe two thou
haft cbofen, that be may take part of this Miniftry
andjpoftlefhip,fromwbicb]udas by transgreffionfell.
Gal. 1.1. Paul an Apoftle, not of men, neither
by man, but by Jefus Cbrift and God the Father.
AcSs 1. 2. After that he through the Holy
Ghojt,
• (7)
Ghof} , bad given commandment to the Applies
whom be bid cbofen > to whom alfo be printed
himfclf alive after bis fajjim, by many infallible
prorfs, being feen of them forty daycs, andfpeakj
tag of the things pertaining to the Kingdom of
God.
Ads 2. 42. They continued fledfafi in the A-
pojUes doftrine and fellow/hip^ dec.
Epn. 4. 11, 12, 13, 14, 15, \6. He gave fo me
ApojUes, jbme Prophet /, dec.
1 Cor. 12. 28, 2p* Firft Apoftlcsy fecondarily
Prophets^ dec Are all Apofiles, dec
Eph. 2. 20. Being built on the foundation of
the Apoftles, dec.
2 Pet. 3.2. 'that ye may be rnindfull of the
words which were fpoken before by the holy Pro-
pirns, and of the Commandments of to the Apnjlles
of the Lord and Saviour.
Ads 10. 5. Send men to Joppa, and,caJlfor Si-
mon, Sec. andhejhall tell thee, dec
They that will not take all this plain evidence
of Scripture for a proof of this firft Proportion, I
fuppofe would not be ever the more moved by
it, if I (hould be fo needletfy tedious, as to ftay
to fetch Arguments from each Text.
2. The Apoftles cxercifed fuch a power, as the
Propofition mentioneth, and God ict to it, the
feal of Miracles. Therefore fuch a Powex or
Office was given them by Chrifr.
The Confequence is undenyable. The Ante-
cedent of this Enthimeme is fo plainly exprefTed
in Scripture, that I am loth to take up much of
my own 01 the Readers time, in proving fo
known a thing.
B 4 They
-i8) ■
They founded the Churches i they delivered
them the Doctrine and Commands of Chrift >
they fetled the Churches, as to Officers, Orders,
and Discipline, according to Chriits Commands
and the Spirits determinations : Thus they or-
dained the new Office of Deacons , and Deaco-
nefTts or Widows ^ and they ordained them El-
ders in every Church, or City ; • and they deter-
mined of Church Con trover lies •, and gave the
Church Decrees \ and delivered the Will of
Chrift about the Sacrament, Church-AiTemblies,
Prophecyings, &c. Jits 2. & 14. 23. Acts 6*
3, 4, &c 1 Tim. 3* Titus 1. AUs 15. 1 Cor. nf
I Cor. 14 &c.
3. That all Chriftians ( faveHereticks) did
acknowledge their power, and acquiefee in
their Decrees and Conduct, being a matter of
fad, needs no other proof, than the common
Hiitory of former Ages , and practice of this.
Which are fo well known, that 1 will net injure
the Reader by proving it,
t
CHAP.
(9)
:
CHAP. III.
; Prop. 2. Chrifl promifed hi* Spirit to his Apofiles^
to enable them to do, what be had commijjioncd
them to do, by leading them into all truths and
bringing bis words and deeds to their remem-
brance , and by guiding them as bis Churches
GuideSf
i:
N the Old Teftament it is prophefied and
_promi('ed, Jer. 3. 15. And I will give you Fa-
(iors according to mine hearty which Jhall feed you
with knowledge and undemanding.
See all the Texts that promife the pouring out
of the Spirit , Ifa. 44. 3. Ezek^ 36. 27. &
37. 14. & 39. 29. Joel 2. 28, 29. Which were
J principally fulfilled on the Apohies.
Luke 24. 49. And behold, I fend the promife of
my Father upon you : But tarry ye in the City of
Jerufalem, untiU ye be endued with power from
on high.
John 15. 26, 27. But, when the Advocate is
come, whom I will fend unto you from the Father ,
be jhall teftifieofme: and ye alfo Jhall bear wit-
nefs, becaufe ye have been with me from the begin-
ning'
John 16. 7, 12, 13, 14, 15. It is expedient
for you, that I go away j for if I go not away, the
Advocate will not come unto you : But if I depart,
I will fend him unto you 1 have yet many things
to fay unto you , but ye cannot bear them now.
Howbeit whenhe^ the Spirit of truth is come, he
veii
f 10)
wiU guide you into all the truth. For be fh all not
/peak of himfclf; but wbatfoever be Jhall hear,
that Jhall he fpea)^: And he pall JPjcw you things
to come* He frail glorlfie me , for he (ball receive
of mine , and Jhew it untoym. All things that
the Father huh are mine. Therefore fad I that
be (ball take of mine, and fljall Jbew it untoyou.
John 17.8. 1 have given to them the words
which thou gave ft me, and they have received them —
V. 17,18. Sanclifie them through thy truth: thy
word is truth : As thou haftfent we into the world,
fo have I aljo fent them into the world : And for
their fakes IJanVufe myjclf, that they alfo might be
Jantlificd through the truth.
Ma-tth. 28. 20. leaching them to obferve all
things what fever I have" commanded you h and he
I am with you alwayes to the end of the world.
Acl:s 1.4. And being affembled together with
them, commanded them that they fiiould not depart
from Jerufakm , but wait for the promife of the
Father which ye have heard of me. For John
truly b iptizcd with water i but ye Jhall be baptized
with the Fiily Gholl not many dayes hence. V.#. But
yc jhall receive Power after that the Holy Ghoji is
come upon you, and ye Jhall be witneffes unto me,
both in Jerusalem, j>/<2 to all Judaea, and in Samam,
and unto the uttermvji parts of the earth.
By theie Texts it is molt evident that Chrifli
promiieth the Apoftlis an extraordinary Spirit,or
meafure pf the Spirit, (b to enable them to deliver
his Commands, and execute their Commiilion, as
that he will own what they do by. the guidance
thereof, and the Churches may rett upon it as the
lufallible revelation of the Will of God.
CHAP.
(II)
CHAP. IV.
Prop. 3. Chrift performed all thcfe promifes to bvs
Jpoftlcs, and gave them his Spirit to enable
them for all their commijfioned work*
THis is proved both from the fidelity of
Chrift, and from the exprefs aflertions of
the Scripture. He is faithful that hath promifccL
Heb. 10. 23. Titus 1. 2. God that cannot lye hath
promifed. 2 Cor. 1. 18. As God is true
Rev. 6. 10. H>w long 0 Lord*, Holy and "true
Rev. ip. 11. He was called faithful and true
Rom.3.4. Let God he true, and every man a lyar
I John 5. 10 He that hclieveth not God , hath
made him a lyar,
John 20. 22. He breathed on them, and faith
unto them ^ Receive ye the Holy Ghoji.
Ads 2. Containeth the Narrative of the come-
ing down of the Holy Ghoit upon them, at
large.
Adls 15.28. It feemed good to the Holy Ghofi
and to us
Heb. 2. 4. God alfo bearing them rvitnefs^ both
with figns and wonders^ and with divers mighty
rporkfi and distributions of the Holy Ghoft accor-
ding to his own will.
1 Pet. 1. 12. "the things which are now report-
ed unto you , by them that have preached the
Gofpel unto you^ by the Holy Ghqji fent down from
Heaven- ;
Rom,
(A1)
Rom. 15. ip, 20. Through mighty figns and
wonders , by the power tf the Spirit of God ,
fo that from Jerufalem, and round about to II-
lyricum I have fully preached the Gofpel of
Chriil.
Read al! the Texts in A&s and elfewhere,
that fpeak of all the Apoftles Miracles , and
their giving of the Holy Ghoft, &c. And
1 Cor. 7, 40. Atts 4. 8, 3 1. Acls 5. 3. & 6. 3.,
#•7.51,55. 0-8.15, i7>l8>'i?. e^p. 57.
& 10. 44, 45,47. ■£• n. 15, r<5, 24. e^ 13.
2>4>P552- &'i6>6. Rom, 5. 5. #■ p. 1. 1 Cor,
2. 13. 2 Tztw. 1. 14. 1 Cor. 12. Ep/>. 4. 7,8,e^c
^3.5. But this Propofition is confefTed by all
Chriftians.
CHAP. V.
Prop. 4. 'the Apples did atlually fcp.tr ate and
appoint the firfl day of the Wtc\ for holy Wot-
fhtpy efpccially- in Church-AJfemblies.
HEre the Reader muft remember , that it is
>ncer matter of fact , that is to be proved m
the proof of this Propofition \ and that all till
this^ is clearly and undenyably proved \ (o that
the whole Controverfie refteth upon the proof of
the fad. I That indeed the Apoftles did fcparate
<rr fit apart this diy fr ordinary ( publicly )
Wvihip.
And in order to -the fuller proof of this, 1
have thefe fubordirutc Propositions to prove. *
Prop.
d3)
Prop* i. Matter of paft fad is to be Vpovon to
to by Hiftory ( Written, Verbal or Practical. )
This is evident in the nature of the thing.
Hiftory is the Narration of fails that are paih
We fpeak not of the fact of meer natural agents^
but of Moral or humane fads. It may be known
without Hiftory what Eclipfes there have been of
the Sun'-> what changes of the Moon, &c* But
not what in particular Morals have been done
by man.
The neceflity of other diftinU wayes of know-
ledge, are eafily difproved. i. It need not be
known by Divine f up er natural Revelation* Other-
wife no men could know what is pail:, but Fro-
phets or infpired perfons: nor Prophets but in
few things; For it cannot be proved, that God
ever revealed to Prophets or infpired perfons,
the general knowledge of things paft > but on-
ly fome particulars of fpecial ufe ( as the Crea-
tiontoMofes^&c. ) Co that if Revelation by In-
fpiration^ Voice or Viiions, were neceflary, Scri-
pture it felf could be underftood by none but
infpired perfons, or that had fuch revelation.
U 2. It is not known by Natural Caufes, and by
arguing from the Natural Caufe to the Effects.
It is no more poflible to know all things paft
this way, ( by knowing the Caufes ) than all
things future* Therefore it muft be ordinarily
known by Humane report, which wTe call Hiftory
or 'tradition.
Prop. 2. Scripture Hiftory is not the only certain
Hiftory ", much lejs the only credible*
Without Scripture Hiftory we may be certain,
that there was in 1666* a great Fire in Lou-
(H)
dony and a great plague in 1665. and that there
were Wars in England^ 1^42, i6tf,&c. and that
there have been Parliaments in England which
have made the Statutes now in force > and that
there have been fuch Kings of England for ma-
ny Ages , as our Records and Hiftories men-
tion, &c.
Prop. 3. Scripture Hiftory is not the only cer-
tain Hiftvry of the things of the Ages in which it
was written^ or of former Ages j much lefs the only
credible Hiftory of them.
We may know by other Hiftory certainly,
that there were fuch perfons as Cyrus^ Alexan-
der^ &c. That the Macedonians had a large ex-
tended Empire > that the Romans after by many
Victories obtained a fpacious Empire j that there
were fuch perfons as Julius Ctfar, Auguftusy 1 i-
berius-, Nero, Cicero^ Vfrgil, Horace^ Ovidy &c.
Prop. 4. Scripture Hiftory is not the only means
appointed by Gody to help us to the knowledge of
Ecclefiaftical matters of fall, tranfaUed in Set i-
pure times.
1. For if Humane Hiftory be certain or credible
in other cafes , it is certain or credible inthefe*
There being no reafon why thefe things, or much
of them,(hould not be as capable of a certain deli-
very to us by humane Hiftory as other matters.
As that there were Chriftians in thofe times, may
be known by what "facitus^ Sitetonius^&c. fay.
And the antient Writers oft appeal in many
cafes to the Heathens own Hiftory. And no
man pretendeth as to the Civil matters mentio-
ned in the Scriptures, that no other Hiftory of
the fame is credible or certain. As of the Go-
vernment
(i5)
\ vernment of Attgjiftus^ TiUrius^ Herody Pilate^
2. There are other certain means known to
us > of which I mull refer the Reader to v-'hat I
'have written in my Reafons of the Chriitian Rc-
. ligion, Part 2. Cap. 7. (pecially p ag~ 335. 10340.
3. No man can doubt but that the Chriiiians
of that fame age, ( as till the year one hundred )
might eatily and certainly know fuch a matter
of publick fad, as whether the Lords day was
conftantly fet apart and obferved by all the Chri-
itian Churches for holy Worfhip : Fori. It is
certain that they did know it by fight and
fenfe , and therefore had no need of Hiftory.
2> It is certain that they knew it before the
Scripture f were written, which we now (peak of :
For it is not poilible that for all thofe years
time before any of the New Teftament was
written, the Chrimans who aiTembled to wor-
ship God, fhould not know on what day they
ufed to aiTcmble.
And if they knew it in the year 10c. they
mult needs know it as well in the year 10 1. &
102. & 103. and (o on. For thole that were
young Chriitians fifty years after Chrift, would
be aged at an hundred: And thole that were young
at an hundred, would be aged at an hundred and
fifty, and io on. So that an age of people, not
ending at the age of a lmgle perfon, Congrega-
tions and focieties are like Rivers, that keep the
fame channel, and name, while one part of wa-
ter followeth another. Nay, fome of the fame
men are there anno ico. who were there anno 50.
fome anno 150. who were thcie anno 100. and
fo
( 16)
Co on. Ten thoufand thoufand men, women
and children, can tell on what day the Congre-
gations of England ufe to affemble •, whereas it"
an Apoftle were among us, and (hould write on
what day we afTemble •, fewer would know it
by that means » And they that knew it but by
his writing, would know it lefs confidently, than
they that knew itby fenj} and experience.
Yet, forget not, that 1 am far from afcribing
a certainty or a credibility to all humane Hifto
ry : Much more from equalling any with the
credit of Divine Hiliory. But only 1 fay, i.That
fenfe is more alluring, as to the fithjeci, than any
Hiitory whatever : 2. And that tome Hiitory be-
tides Divine is certain: 3. And that much Hi-
itory is credible : 4. And that this inftance of the
Day on which all Churches in the world af-
(embled for holy Worfhip , is one of the molt
palpable for certainty that poilibly could be
imagined.
4. And I add, that if fame humane Hiftory or
Tradition be not certain, there can be no cer-
tainty of much of the Divine Hiftory, to any but
the perfons who were themfelves infpired, or that
faw the Vifions, or Miracles that continued them.
For as internal fenfe or intuition mult affure the
Infpired perfons themfelves , and external fenfe
mud affure thofe that faxv the matters of fall > lb
all the reft have no way to know them, but ei-
ther flillby a fucccifion of New Revelations from
Heaven ,( which God doth not give ) or elfe
by Report. And lean no other wife know what
was revealed to an Apoltle,nor what was done in
thofe times ; ( Of which more anon. )
Prop.
i?rop. 5. 'fhefirft inftitution of Church Offices*
and Orders, andfo of the Lords day, was not by
Scripture.
The proof is undeniable : Becaufe the Old
Teflament did not contain the Inftitution, (e* g.
of particular Churches, Sacraments? Presbyters,
Deacons, Veaconejfes, and the Lords day, &c.) And
the New tcftament was none of it written till
anno 40. at fooneft when fome fas Bucboltzer,
Bellarm,dcc.) think Matthews Gofpel was written,
though others fay many years after,) and it was
not all written till ann. ??. Now it is certain that
1 the Church was not all thefe years without the
1 Orders now in queftion, nor without a day to
imeet on for publick Worfhip. Even as Baptifm
and the Lords Supper were inftituted by Chrift
Ihimfelf, long before the writing of any part of
(the New Teftament, and the Church was in long
'jpofleffiou of them, upon the bare verbal declara-
tion of the Apoftles.
Prop. 6. therefore it is certain that no part of
the New Teftament was written to any fuch end as
to inflitute Sacraments, or Church Offices, or Jiand*
ing Orders \ but to inftrutl men about thofe that
were already inftituted, ( as to the ufe of tbofi
times.)
For it could not be written to inftitute that
which was inftituted before, (b many years.
LProp. 7. No part of the New i eft anient was
, ritten to make known to the Churches of tbofi
times, the f aid Sacraments, Offices, ftated Orders,
jiand Time of Worfhip j (Still obferve that by a
ban I mean any bookj> And I except the Decree,
written in a Letter gf the Apoftles, Elders and
C Brethren,
(i8)
Brethren, i4#. 15. concerning Circumcifion, not
to be impofed on the Gentiles ^ which yet made
no new inftitution, nor declared any, but only
determined of the continued forbearance of
fome things forbidden before of God, in the
precepts called Noah^s > and Pauls Epiftles, which
reduce the Churches to Orders before fctled, and
urge them to duty, and decide fome doubts about
particular cafes of Confcience.)
The proof is vifible, 1. In the Writings them-
felvcs: 2. In that all the Churches were in the
poflefiion and ufe of all the things in queftion,
long before : (For mutable Orders and Circum-
ftances are none of the things in queftion.) It
would be vain to write a hiftory now, to tell
Englifh men of this prefent age, that the Lords
day is ufed in England as a day fet apart for
publike worfliip } or that perforis are Baptized,
or receive the Lords Supper in England. For
feeing it is the common wfage of all the Christi-
ans almoft of the Land, it is needlefs to tell men
among uS by writing that it is Co (unlefs it be to
inferr fomewhat elfe from it.)
Prop. 8. Tct tbofc holy Scriptures which were
written to men of thofe times^ were alfo intended
for the inftruclion of all fucxeeding ages j And fo
the foure Evangelifts wrote the hilhry of Chrifty
and Luke wrote thehiftory of Paul till his coming
to Rome and longer ', and of fome more of tht
Apoftles\ And on the by >in the Epiftles extant , the
Churches Cuftomes of thofe times are much intima-
ted > And all this together with the fitbordinate
hiftory and the univerfA tenure and pr alike of the
Churches^ is that hiftory by which we muft know
the
c 19 )
the matters of fail of thofi times j Nor is there
any room left for a rational prctenfe of Rome or
any other Church, to produce Divine Inititutions,
which were committed only to them, or cntrufled
to their particular keeping only, and were not
delivered in Scripture, nor in Commm to the whole
Church,
Prop. 5?. 'thus according to the ufe of the mi-
tings of the NcwTcftament, the matter of f aft in
cjuejtion (of the Lords dayes feparation) is histori-
cally touched ony and proved y though but briefly
and on the by, as a thing as well known to the Church
before, as what day goeth over their head.
The Hiftorical hints of the New Teftament
mutt be taken together, and not a part only j that
they may prove a ufage.
And, 1. That Chrijl rofe on that day is paft
doubt among Christians. Joh. 20. 1. LuJ^. 24. 1.
Mar. 16. 2. Matth.2%. 1.
2. On that fame day he taught the two difci-
(ples, Luk< 24. 13. And the fame day heappeared
ito the Difciples, and inftru&ed them, and did
eate with them, Luh^ 24. 33, 36. There the
I Difciples were affembled, and there he blefled
!:them, gave them their Commiflion, and the
iHoly Ghoft, J oh. 20. ip, 20, 2 1, 22.
3. Thenextfirftdayofthe week Chrift chofe
jtto appear to them again, when Thomas was with
1 them, and convinced him, J oh. 20.26.
j 4« In Acl* 20. 7. It is mentioned as the day of
: their Affembling to breaks bread ( which though
Ithey did oft on other daies, yet no day elfe was
peculiarly appointed for it, ) As for the difTenters
xavil about the Tranflation of '£? rn f*/* ffl <ra$~
C 2 $&iw%
(20)
£*W, Beza hath given them Reafon enough
againft it > And Grot'ms and almoft al] cxpofitors
are againft them : And moft that tranilate it lite-
rally una Sabbatorum, take Una and Prima here
to be all one. And Calvin with others noteth,
that the fame phrafe being ufed of the day
of the Refurre&ion, Wlattb. 26. 1. Lu}^ 24. 1.
Job. 20. 1. will dircdr us to expound this ^ un-
Icfs you mean alfo to deny the Refurredlion to
have been on the firft day.
And 1 Cor. 16. 1, 2. *? v'w mud needs have
the fame tignirication > And Mar]^i6. 9. com-
pared with the other Evangelifts 10 expounds
them as Bcza noteth j who alfo telleth us that
in one old Copy he found added [the Lords day~\
and citeth Hierome adv. Vigilant, faying [ Per
tenant Sabbati j hoc eft, in die Vominico, &c] And
Dr. Hammond well noteth that it plainly re-
lated! to the Chriitian aiTemblies, to which they
were not to come empty, but to dcpolite what
they brought into the treafury of the Church \
or if it were in their private repofitories, it doth
not much difference the cafe. Calvins excepti-
on againft Chryfoftome here is groundlefs, as the
reafons before evince. So that by this Text the
cuftome of holding Church meetings on the
Lords day, as a peculiar day, is intimated,
though but on the by, as mod Expolitors
agree.
And the denomination of the Lords day, Joh.
1. io. being the fame which the Chriftian Chur-
ches ever ufed of the Firft day, puts it yet fur-
ther out of doubt. As for his conjecture who
doubteth whether it may be meant of the Anni-
verfary
(21)
verfary day of Chrifts Refurredtion, when as the
conftant ufe of the name by all the Churches,
fheweth that it was taken ever fince for the
weekly day, it defer veth no other refutation.
Now though all this fet together (hew that
Scripture is not iilent of the matter of fad \ yet it
is the full and unquestionable expoGtory evidence
of the practice of all Churches in the world, fince
the very daies of the Apoftles, which beyond all
doubt afTureth us that de. fatto the Lords day
was by the Apoftles feparated for holy Worfhip,
efpecially in publick Church-afTemblies. But
theie feveral intimations being feconded with fo
full an Expoiition, tell us that the Scripture is
not iilent in the cafe, nor doth pals it by.
I was loth to name the day of the fending down
of the Holy Ghoft as a proof : Becaufe that fome
do controvert it. Eut it feemeth to me a very
confiderable thing, i, That the day (that year J
of the conclulion of Pentecoft on which the
Holy Ghoft was given, was indeed the firft day
of the week, even Dr. Heylin granteth without
any queftion or ftop. And the Churches obfer-
vation of Whitfunday as the day, and that fo
very early as Epipbanius and many others fay,
from the Apoftles, doth feem a very credible
hiftory or tradition of it. 2. Its agreed on that
the Paffoever that year fell on the Sabboth day,
and that Pentecoft was rifty daies after the Paffo-
ver : which falleth out on the Lords day. And Gro-
tius noteth from Exod. 19. 1. that it was the day
that the Law was given on, and foon which the
Spirit was given for the new Law. 3 . And con-
fidering that this great .gift of the Holy Ghoft
C 3 which
(22)
which w^s to make the Apoflles Infallible, and
to enable them fpr their commiflion-work? and
bring all thrifts podrines and Commands to
their remembrance, was fo memorable a thing,
that it was as it were the Beginning of the fu\l
Gojpcl-ftate of the Church, and Kingdom o( Chrift,
(which through all Chrilts abode on Earth, was
as the Infant, exiftent indeed but in the voomh^
and on this day was as it were Born before the
world, and brought into the open light^) the
Lords day al(o feemeth to me to be as it were
Conceived on the day of Chrift s Befurretiion, but
Born on this day of the Holy Ghofts defcent.
But Dr. Heylin- hath one poor reafon againft
it, vii. fycauje it was but an accidental thing that
the day felt out that year on the firft day.
Anfn\ j. Was it not according to the courfe
of Nature ? How then can that be called Acci-
dental ? 2. But however it was no contingent
accidental thing fin his fenfej that the Holy
Ghoft was fait dnvn on that day rather than ano-
ther. If afparrow fall not to the ground with-
out Gods providence, did God choofe that day
He knew not why ? Or did it fall out hap hazard
or by chance ?
I need not infift on the confutation of his Ca-
vils about the other Texts forecited. Note only,
j. That as to his exception about Chrifts travel
on his Re furred: ion day, I have after anfwered
it. 2. That he freely granrcfh that iAt>ty ^nCCttju^
ligniticth fbefidi day of the week, both in AlU
2C. 7. and 1 Cor. 16. 2. 3. That he himfelf
citeth afterward many testimonies that oblations
and contributions \sexz in the Churches a ufuaj
JL-ords
(23;
Lords dayes work. 4. That he confeffcth that
Rev. 10. 1* is meant of the Lords da^ as by that
time grown into reputation. 5. Thathethink-
eth it was in fmall reputation before, becaufe
Paul chofe the Sabbath fo often to Preach on,
to the Jews and Hellenics, or Greeks : whereas
he himfelf is forced to confefs that it was not
for the dayts fake, but the Affembliesy to do
them good. tf. That he vainly conceiteth
£that Becaufe the Lords day was kept on the,
account of Chrijls Refurrettion,~] it implyeth
that it was not kept by Gods command > which
needeth no confutation. 7. That his labour to
prove that Paul meant the Jewifh Sabbath as
abrogated is vain j for we deny it not. 8. That
he cannot deny that Chriftians had all that time
of the Apoftles a ftatcd day fas Pliny himfelf
witnelTeth) for folemn worfhip, above othtfr
daies. p. That he vainly fnatcheth a little coun-
tenance from Calvin and Beza? &c. when as no
man ilnce CochUus writeth more deteftably of
them. 10. That after he confelTeth that [its no
doubt but the Religious obfervation of the day be-
gan in the Apoftles age with their approbation and
Authority, and hath fince continued in the fame
refreft. ] And what needs he more for confuta-
tion ?
And as to his allegations of the Judgement of
the Reformed, Lutheran and Roman Church,
1. We take none of them for our Rule (fo im-
partial are we) But, 2. He himfelf citeth Bezay
Mercer , Parous , Cuchllnus^ Simlcr, Hojpi-
nian, Zanchw^ &c. as holding that It w>asy an
C 4 Apojlolical
(24)
Apofiolical and T'ruly "Divine Tradition, that the
Apoftlts turned the Sabbath into the Lords dayr
that it was an Apofiolical cufiome, or a cuftome re-
ctived in the Apofiles times, dec.
And whereas afterward he would perfwade us
that they (pent but a little of the day in holy
worfhip, he himfelf cited Mr. George Sandys Tra-
vels, faying of the Copties, that [On Saturday
frcfently after midnight, they repair unto their
Churches, where they remain well nigh till Sunday
at noon ( of the Evening he fpeaketh not, but of
their rirfi: meeting) during which time they neither
fit nor kneels hut fuppjrt thcmfelves on Crutches >
And they fing over the m^fi part of Divids Ffalms
j^ every meeting with divers parcels of the New
<tefiament~] ("This is like the old way, And fuch
a Liturgie we do not contradict nor fcruple.^
Sandys alfo informeth us of the Armenian
Chriftians that coming into the place oftheAffembly
on Sunday in the aftemwn ( no doubt they had
been there in the Morning) he found one fitting in
the midft of the Congregation, in habit not differing
from the reft, reading on a Bible in the Chaldean ,
tonque : 'That anon after, came the Bijhop in a hood
or Veft of blacj^, with aftaffe in his hand ? "that
firft he prayed^ and then fung certain Pfalms af-
filed by two or three. After all of them finging
joyntly, at interims ptayhtg to thcmfelves, the Bijhop
0 th'vi while with hi* hands erected and W face to-
wards the Altar h That Service being ended, they
all kjffed his hand, and bejiowed their Almes, he
hying bit other hand on their beads, and blejjing
$hem^ dec.
And
(25)
And of the Abaflines he reciteth out of Brier*
wooh ( and ne fr°m Vamianus a Goes) that they
honour the Lords day as the Cbriftian Sabbath,
and the Saturday as the Jews Sabbath, becaufc
they receive the Canons called the Apoftles which
fpeak for both.
And King Edgar in England ordained that the
Sabbath mould begin on Saturday at three a Clock
Afternoon, and continue till break a Day on
Uunday. Thefe Laws for the Sabbath oi Alfred,
Edgar, &c. were confirmed by Etheldred, and
more fully by Canutus.
But of thefe things I (hall fay more anoa
under the Propofition following > In the mean
time only remembring you, i.That it is well that
we are required after the fourth Commandment
to priy L Lord have Mercy upon us, and encline
our hearts to kgep this Law ~\ And we accept
his Conceflion , that this includeth all of that
Commandment which is the Law of Nature
( Though I have told you that it reacheth fome-
what further.) 2. That we approve of the
plain Dodtrine of the Englifh Homilies on this
point, and (land to the Expofition of fober im-
partiality.
Prop. 10. It hath been the conftant praclice of
all Chrifts Churches in the whole world, ever ftnee
the dales of the Apoftles to this day, to affemhle for
public^ worfhip on the Lords day, as a day fet apart
thereunto by the Apoftles, Tea fo univerfal was
this judgement and pra&ice, that there is no one
^Church, no one writer, or one heretic^ (that I re-
member to have read of) that can he proved ever to
have diffented or gainfaid if > till of late times.
The
(26)
The proof of this is needlefs to any one that
is verfed in the writings of the ancients •, And
others cannot try what we {hall produce. I
have been thefe ten years feparated from my Li-
brary, and am therefore lefs furnifhed for this
task than is requifitc : But I will defire no man
to receive more, than the Testimonies produced
by Dr. Pet- Heylin himfelf, which with pittiful
weaknefs he would pervert. And he being the
Grand Adverfary with whom I do now contend,
I (hall only premife thefe few Obfervations, as
• fufficient to confute all his Cavils and Eva-
(ions.
i. When his great work is to prove that' the
Lords day was not called the Sabbath (unlefs by
allullon^) we grant it him (as to a ]ewi(h Sabbath J
as nothing to the purpofe.
2. Whereas he ftrenuoufly proveth that the
Lords day was not taken for a Sabbath de re, we
grant it him alfo, taking the word in the primi-
tive Jewifh fenfe.
3. When he labourcth to prove that Chrifti-
ans met on other daies of the week befides the
Lords day (though not for the Lords SupperJ
we grant it him as nothing to the purpofe. So
Calvin Preached or Le&ured daily at Geneva^ and
yet kept not every day as a holy day feparated
to Gods wor(hip, as they did the Lords day,
though too remiily. So we do dill keep Week-
day Ledures, and the Church of England re-
quireth the Reading of Common Prayer on
Wdmfiiyu and Fridays and holy day Evens >
T)o they therefore keep them Holy as the Lords
day >
4. When
4- When he tells us that Clemens Alexandria
nus and Origen, plead againft them that would
hear and pray on that day only, we grant it him \
and we are ready to fay as they do, that we fhould
not confine Gods Service to one day only, as if
we might be profane and worldly on all other
daies j but fhould take all fit opportunities for
religious helps, and mould all the week keep our
minds as near as we can in a holy frame and tem-
per, Of the reft of his Objections I ftiall fay
more in due place.
5. But I muft note in the beginning that he
granteth the main caufe which I plead for, ac-
knowledging, Hi/r. Sab. I 2. page 30. it thus i
£" So that the Religious observation of this day,
cc beginning in the age ofnhe Apoftles, no doubt but
" with their Approbation and Authority, and fince
1 cc continuing in the fame refpeti fur fo many
" ages, may be very well accounted amongji
"thofe Apojiolical Traditions, which have been
ic univerfally received in the Church of God,~] And
what need we more than the Religious Observa-
tion, in the Apoftles time, by the Apojiles Approba-
tion and Authority, and th'vs delivered to us by the
univerfal Church-, as an Apojiolical 'tradi-
tion.
But yet he faith that the Apoftles made it not
a Sabbath. Anfiv. Give us the Religious obferva-
tion, and call it by what name you pleafe. We
are not fond of the name of the Sabbath.
6 And therefore we grant all that he Jabori-
oufly proveth of the abolition of the Jewi(h Sab-
bath, and that the Ancients commonly confent,
that by the abclifhed Sabbath, Col. 2. 16. is
meant
C*8J
meant inclufively the weekly Jevvifti Sabbath :
Epiphan. /. i. hdref 33. n. 11. Ambrof.in loc.
Hicron* Epift. adAlguf. qu.10.Cbryfoft.Hom.13. in
Hdbr.j. Auguft. cont.Jud. cap. 2. & cont. Faujl.
Munich. 1. 16. c. 28. I recite the places for them
that doubt of it.
Now let us perufe the particular Teftimonies.
1. I begin with Ignatius, ( though Valltus
have faid fo much to prove the beft Copy of him
of latter date and fpurious v becaufe others think
otherwife, and that Copy is by him thought to
be written Cent. 3. ) who faith [Let us not keep
the Sabbath in a Jervifh manner in Jloth and
idlenefl, but after afpiritual manner \ not in bodily
tafe, but in the fludy of the Law > mt eating
meat dreft ycfterday, or drinking warm drinkj, and
walking out a limited [pace? but in the contempla-
tion of the works of God ■ 'And after the Sab-
bath let every one that loveth Chrift keep the Lords
day Fejiival, the Rcfnrreclion day, the §>xeen and
Emprcft of all dues, in which our life was raifed
again, and death was overcome by our Lord and
Saviour.']
Either thefc Epift. of Ignatius (ad Philip. &c.J
are genuine or fpurious. If genuine, than note
how clearly it is aflerted that the Lords day was
to be obferved as the Qjeen of all daies, by all
that were lovers of Chnit. And that the (eventh
day Sabbath was kept with it then and there
( in Aft* fo near the Apoftles daies ) no wonder >
when it was* but the honourable, gradual, re-
ceding from the Mofaical Ceremonies, with an
avoiding the (candalous hinderance of the Jews
Convention. And Dx.Heylin well noteth,that it was
only
1 only the Eafiern Churches next the Jews that for
a time kept both daies, but not the Weftern, who
rather turned the Sabbath to afaft.
But if Ignatius Ep. be fpurious written Ce nu$.
then as VaVtus would prove, they were written
by fome heretical or heterodox perfon •■> And (b
it will be no wonder that holy dayes are pleaded
for, when (as Dr. Heylin obferveth) Cerinthus
and his followers in the Apoftles times, flood up
for the Jewifh Sabbath and Ceremonies, and fo
were for both daies : But it will be our Confir-
mation that even the Hereticks held with the
[ univerfal Church for the Lords day.
2. The great Controverfie about the Day of
ILafter> which fpread fo early through all the
Churches is a full Confirmation of our matter of
fad* For when the Weftern Churches were for
the Pajfover day (the better to content the Jews
faith Heylin) the Eaftern thought it intolerable
that it mould not be kept on a Lords day, becaufe
that was the weekly day obferved on the fame
account of the Refurredtion : The Eaftern Chur-
ches never queftioned their fuppofition of the
Lords day \ And the Weftern (after Vittors rafli
excommunicating the Afian BifhopsJ never refted
till they brought them to keep it on the Lords
day : Pius, Anicetus, Victor, &c. profecuting the
caufe.
3. The Book (though periftied ) which M:-
lito wrote of the Lords day, Eufeb. /. 4. c. 2 5. by
the title may be well fuppoted to confirm at leaft
the matter of fad or ufage.
4. All thofe little Councils, mentioned by
Heylin, f. \%* held at Ofroena, Corinth, in Gaul,
in
in Pontus^ in Rome prove this, 7&e Canons of them
all, faith Heylin^ being extant in EufebiusV time,
#>/^ in all which it was concluded for the Sunday.
But faith Heylin by this [ Ton fee that the Sun-
day and the Sabbath were long in firiving for the
Victory ~] p* ±9* Anfrv. I fee that fome men can
out-face the cleareft light. Here was no driving
at all which day mould be the weekly day fet
apart for holy worlhip , but only whether Eafier
(hould follow the time of Pentccoft^ or be con-
fined to the Lords day.
5. Jufiin Martyrs Teitimony is fo exprefs and
fo commonly cited , that I need not recite the
words at large £ Vpon the Sunday all of us sf
femblc in the Congregation Vpon the day cal-
led Sunday all within he Cities or in the Count reyy
do meet together in fome place , where , &c. ] He
proceedeth to (hew the worfhip there per-
formed.
Now 1. Here being mention of no other day,
no man can queftion but that this day was fet
apart for thefe holy afTemblics in a peculiar4
manner as the other week dayes were not.
2. This being the writing of one of the moft
Learned and antient of all the Chriftian Writers.
3. And being purpofely written to one of the
wifeft of all the Emperours, as an Apologie for
all the Chriit ians : 4 And being written at Romc^
where the matter of fact was eailly known, de-
fervcth as much credit as any Christian Hiftory
or Writing finue the Apoltles can deferve. Nor
hath Heylin any thing to fay againft it.
6. The next lemembred by Heylin is Vionyfius
Corinth, who lived 175. cited out of Eufebim
Hijl.
C30
Hifi. /. 4. c. 22. [ to day we keep the Holy Lords
day, wherein tre read the Epijile yon wrote to
w, &c* ~\ Againft this Heylin faith not a word.
7. The next is Clemens Alexandr. whoexprefly
aflerteth the matter of fad, that the Lords day
was then kept by Chriftians. Yea, Heylin de-
rideth him for fetching it as far as Plato Strom.
/. 7. But Heylin thinks he was againft keeping
any dayes : But he that will examine his words
(hall find , that he fpeaketh only againft them
that would be Ceremonious obfervcrs of the day,
more than of the work of the day, and would
be religious on that day alone. And therefore
he faith, that [ He that leadetb bis life according
to the Ordinances of the Go/pel doth fyep the Lords
Day, when he cafteth away every evil thought^
and doing things with knowledge and underfiand-
ing, doth glorifie the Lord in his Refurrettion. ~]
This is not to fpeak againft the Day, but to
(hew how it ought to be iincerely kept. But if
he had been againit it, its all one to my caufe,
who only prove that defatto all ChrijHan Churches
fypt it.
8. The next witnefs is tertuMan, who oft a£
ferteth this to be the holy day of the Chriftians
Church-AlTemblies, and holy Wor(hip : His te-
ftimony in Apolog.cap. 16. is fo commonly known
that I need not recite it. It is the (ame in fenfe
with Juft in Martyrs, and written in an Apology
for the Chriftians , purpofely defcribing their
cuftom of meeting and worshipping on the Sun-
day ( as he calls it there ) as Jnftin did. And
that it was not an hours work 6nly, he (hews in
faying, that the day was kgpt as a day of rejoicing,
and
C32J
and then defcribeth the work. And de Idokh
c. 14. he faith, that every eighth day was the
Chriftians feftival. And de Cor on. Mil. c. 3. and
oft he calleth it the Lords day, and faith it
was a crime to faft upon it. And the work of
the day defcribed by Juftin, and by him Apolog.
<•. 39. is juft the Came that we deiire now the
day to be fpent in : we plead for no other.
But moft grofly faith Heyliny pag. 55. [ But
Jure it is that their ajfemblies held no longer than
our Morning Service 5 that they met only before noon >
for ]\x(\in faith y that when they met they ufed tore*
ceive the Sacrament^ and that the fervice being
doney every man went again to his daily labours. 1
Anfw. Is this a proof to conclude a [ Certainty J
from ? Moft certainly abundance ot teftimonies
might be produced to prove that they came to-
gether early in the Morning, and ftayed till Eve-
ning, if not till within Night. The former
Pliny and many others witnefs : And the later
many accufations of the Heathens, that cenlured
them for night-crimes at their meetings ; And
all that report it almoft, tell us of the Sacrament
adminiftred, and Tertullian and others, of their
feafting together ( their Love Feafts ) a? a Supper
before they parted : Now let but the time be
meafured by the work : By that time the Scri- ;
ptures of the Old Teftament and New were
read, and all the prayers then made, and all the
Preaching and Exhortations, and then all the |
Prayers and Praifes at the Celebration of the
Lords Supper ( efpecially if they were half as
long as the Liturgies afcribed to Bafil, Cbryfoftom,
and the reft in the Biblmh*Patrum) and by
that
(33)
that time the Sacrament it felf was admmiftrecK
with all the action and (ingingof Pfalms, and
all the Oblations and Collections made > and be-
tides this, all the Church Difcipline on parti-
cular perfons excrcifed , where Qaeitions and
Anfwers and Proofs mult take up a great deal
or" time, fure one day would be at an end, or
very near it. And after when the Love Feafts
were left off, and the Church met twice, and
made an intermiflion, they did as we do now.
And the very Cuilom of Preaching all the Morn-
ing to the Audkntts and Catechumens , till al-
molt Noon, when they were difmiit with a Mif-
fa £/f, and fpending the reft of the day in
Teaching the Church, and Celebrating the Sa-
crament with all the larger Euchariftical ads,
do fully (hew how the day wasfpent ; Which
I would quickly prove by particular Teftimonies,
but that I am fcparated from my Library > and
Dr. Young hath fully done it to my hand. The
very Context of thefe teiti monies, with what
Albajphuuf hath of their Catechizing and
Church order will foon (atisfie the impartial
fe archer.
As for what he faith out of Juflinpf returning to
■beir labours, I can find no (uch word in him ■■> nor
do J believe there is any (uch to be found, unlets
of returning to their iix dayes weekly labour,
-vhen the Religious work was ended with the
Jay : And I imagine the Reader will find no
e jfriore, if fo much*
s U 5>- The next proof is univerfal, even the con*
!> :nt of all the Chriftian Churches without one
f IJQMradi&ing Vote that ever I read of, that the
« D Lords
C34)
Lords dayesworftup was to be performed Jland-
ing, and that it was not allowed them to pray or
woriTiip kneeling, upon any Lords day in the
year ( or any week day between Eaftcr and Whit-
fontide ) : And the difficulty of thefe Rations is
exprelTed ( fee Albaflintus of it ) which (heweth
that it was for a long time. Whatever they did
in Hearing ( its like they fate, for Jnjiin faith,
We rife to pray ) but it is certain they flood in
vporfhipping acls , as prayer and praife. This
Juftin Martyr-hath before mentioned : "tertulian
hath it exprefly, <and Heylin himfelf citeth him
de Coron* Mil & Bafil /. de Spir. S. c. 27. & Hi-
eron. adverf Luciferian. Augufc. Epijh 118. Hilar.
Fr£f.in Pfal- Ambrof. Scrm.62. To which he
may add Epiphanm^ and divers Councils efpeci-
ally Nic. 1. & T>'hL of which after. ( I once
pleaded this ancient cuftom with them that
would have all excluded from the Sacrament
that kneel not, to prove that kneeling at the
Sacrament on the Lords dayes could not be in
the Church of many hundred years after the
Apoitles, when the universal Church condemned
kneeling on all Lords dayes worlhip ) And
Dr. Heylin himfelf faith \_What time this adorn
r?as laid by I can hardly fay-, but fure lam, it
was not laid afide in a long time after h not tiHthe
time of Pope Alexander the third, rvho lived about
the year 1 160. &c. ~] Now from all this it is molt
evident that the Lords day was then ob-
ferved.
10. In this place though by anticipation I add
the two General Councils now named : The firit
great General Council at Nice? Car.2G* which!
re-
C35)
rcneweth and confirmeth this antient cuftom of
not kneeling in prayer on the Lords dayes, that
there might be an uniformity kept in the Chur-
ches. And the ConciL Contr.Trul. have the fame
again i which proveth what we feek, the matter
or fadr of the dayes general obfervation.
1 1. The next is Origin , who is notdenyed
to witncfs to the matter of fa#s but Heylin
thinks he was againit the Right of it : But his
miftake is the fame, as about Clemens Alex* Ori-
gen did but detlrethat other dayes might be kept
alfo as profitably as they could ', as our Lecture
dayes are.
ii* Cyprian \s the next, whofe tefiimonies for
matter of fadt are full, and Heylin hath nothing
to fay againft him, but that it is his private opi-
nion, that the Lords day was prefigured in the
eighth day deftined to Circumciiion. Which is
nothing at all to our buiinefs in hand.
13. And he himfelf cites Pope Fabians De-
cretal Anno 237 '. (ateftimony therefore that he
is not to refufej [for every man and woman on the
Lords dayes to bring a quantity of bread and
wine to be firft offered on the Altar ^ and then di-
ftributed in the Sacrament ^
The Canon of Clem* before mentioned I now
I pretermit.
But faith Dr. Heylin 1. All dayes between Eafter
and Whitfunday had adoration by genuflection alfo
frohibited on them* 2. And the Church had other
Feftivals alfo.
Anfrv. 1 The Reafon of Station was to figni-
I fie Chrifts Refurredtion and ours: Therefore it
continued for thefe dayes : But that was for the
D 2 (hort
fhort occalicnal meetings of thofe dayes, which
he himfclf will not (ay were itparated to wor-
fliip. 2. And the other Feftivals of the Church
make nothing againft us: For i.Some of them
(zsEaftcr and Whitfnnday) were but the fame
Lords day. 2. And fomeof them were but An-
nivcrfary, and not weekly Holy dayes i as the
Nativity, &c. 3. And he confeffeth even thefe
were brought in long after the Apoiiles dayes,
and therefore can lay no claim to Apoftolical in-
stitution. Pag. 61. he himfelf faith, that [ The
Feafi ofChrifts Nativity was trdainedor inftituted
in the fecund Century , and that of his Incarnation
in the third."] And befides Eaftcr and Whit f 10.-
dty ( which are the Lords day ) Chrilirnas is all
that he namtth out of Bcda ( fo long after ) as
the Majora Solemia. The Eves were but hours
for preparation.
14. To thefe ( though in the fourth Century)
I may add Efifhaniuu who record eth the Stati-
on ( and Adoration to theEalt ) on the Lords
dayes as thofe Traditions received by the Uni-.
verfal Church.
And here I would have it fpecially noted, that
when Tertullian, Epfhanins and others note ft and-
hig on the Lords dayes to he an unwritten Tradition
received by the whole Church, they do not fay the
fame of the Lords day it felf ( though the An-
tients oft fay , that we received it from the A-
■foftles 0 Now by this it is plain, that they took
the Lords day to be of Apoilolick Inititution
paft all question , and the unwritten Vniverfal
Traditions to be femewhat lower ( which .there
was no Scripture for at alh ) ( Ajnong which the
white
(37)
white Garment, and the Milk and Honey to'the
Baptized, and the Adoration toward the Eaft
arenumbred. ) For he that is appointed to wor-
fhip on the Lords dayes jlanding^ or toward the
£j/f, is fuppoied to know that on that day he is
to worihip. It* the Mode on that day be of
Univerfal Tradition as a Ceremony, the day is
fuppofed to be fomewhat more than of unwritten
Tradition.
15. I add here alfo (though in the fourth
Century, becaufe it looks back to the Inftitution )
the words of Athanafius cited by Heylin himfelf,
HomiL de Semente ( though Nannius quell ion it )
£ That our Lord transferred the Sabbath to the
I! Lords day. ~] But faith Dr. Heylin [ This muft be
underflood, not as if done by his Commandment, but
on his occafion : the Kefurrcclion of our Lord on
that day, being the principal Motive which did in-
flue Ace his Church to makg choice thereof for the Af-
femblies -For othermfe it would crofs what
formerly had been faid by Athanafius in his
?tij.c»u.iV) &c. J Atifiv. It exprelTeth the common
judgement of the Church , that Chrift himfelf
made the Change by thefe degrees : 1. Funda-
mentally and as an Exemplar by his own Refur-
redion on that day i giving the firft caufe of it,
as the Creation-reft did of the feventh day :
Secretly commanding it to his Apoftles.
fe. Commiifioning them to promulgate all his
{Commands. 4. Sending down the Spirit on that
fery day. 5. And by that Spirit determining
[hem by promulgation to determine publickly of
he day, and fettle all the Churches in long
i>©fleflion of it before their death. That which
D 3 is
(38 )
is thus done, may well be faid to be done by
Chrift, 2. And what (hew of Contradi&ion
hath his Tipa/Aa to this ? \_It was commanded at
firfi that the Sabbath day fhould be obftrvtd in
memiry of the accomplishment of the World : fo do
vpc celebrate the Lords day as a Memorial of the be-
fanning of a nervCreation.~] Had not he a Creating
head here that out of thefe words could gather,
that we celebrate the Lords day without a com-
mand Voluntarily? One would think [To] (hould
iigniHe the contrary.
But ib. fsgf 8. he citeth Socrates for the fame,
faying that [_ The defigne of the Apojiles was not
to bufie tbemf elves in prefcribing fejiival dales, but
to infirnVt the -people in the vp ayes of Godlinefi*~]
Anfw« Socrates plainly rebuketh the bufie
Ceremonious arrogancy of after Ages, for making
new holy dayts^ and doth not at all mean the
Lords day i but faith that to make feftivals, that
is, other and more, as iince they did, was none of
the Apoftles buiinefs. Nor is this any thing at all
to the matter of fact, which none denyed.
1 6. I will add that as another Teftimony
which p. p. he citeth againft it. The Council at
Park, An* 82p. c. 50. which as he fpeaketh
afcribeth the keeping of the Lords day to
Atwftolical Tradition, confirmed by the Authority of
the Church : The words are \jtt credit ur Apofio-
Ivmm traditimc^ immo Ecclefi* authoritatc defcen-
*/ii,&c.J Now I have proved that if the Apoftles
did it, they did it by the Holy Ghoit, and by
Authority from Chriir,
But he citeth p. 7, 8. the words of Atbanafi-
pF) Maximus Taurincnfis and Auguftinc, faying
that
that \JVe honour the Lords day for the Kefiir-
reUion , and becanfe Chrifi rfe, and (Aug.) 'the
Lords day was declared to Chrijtians by the Refer-
reciion of our Lord, and from that for from him ra-
ther ) began to have its fejiivity ~\ From whence
he gathercth that it was only done by the autho-
rity of the Church and not by any precept of our
Saviour.
Anfw. As if Chrifts Refurredtion could not
be the fundamental occafion, and yet Chrifts
Law the obliging caufe ? Would any elfe have
thus argued, [the Jews obferved the feventh day
Sabbath, becaufe the Creator refted the feventh
day : therefore they had no command from God for
it /] Woe to the Churches that have fuch expofi-
tors of Gods commands ! Or as if Chrift who
both Commiflioned and Infpired the Apoftles by
the Holy Ghoft, to teach all his commands, and
fettle Church Orders, were not thus the chief Au-
thor of what they did by his Commiffionand Spi-
rit ; What Church can (hew the like Commiflion
or the like Miraculous and Infallible Spirit as
they had ?
See further Auguft, deCivitau Dei I. 22. c. 30.
& Serm. 15. de Verb. Apoftol.
But, faith he, Chrift and two of his Difciples
travelled on the day of his Kefurretlion from Jeru-
falem to Emaus, feven miles, and hac}^ again,
which they would not have done if it had been a
Sabbath.
Anfw. 1. They would not have done it if it
had been a Jewifli Sabbath of Ceremonial Reft s
But thofe that you count too precife will go as
far now in Cafe of need to. hear a Sermon : And
D 4 remember
(.40 )
remember that they fpent the time in Chrifts
preaching and their Hearing and Conferring after
of it. 2-But we grant that though the Foundation
was laid by Chnfts Refurredtion, yet it was not a
Law fully promulgate to, and underftood by the
Apoliles till fhe Coming down of the Holy Gbojl
("nor many greater matters neither^ who was
promifed and given to teach them all things 6cc.
And it is worth the noting how Heylin begin-
ncth his Chap.3 1.2. [ 'the Lords day takgn up by
the common confent of the Churchy not injlituted or
ejljblijjjcd by any Text of Scripture^ or Editl of
Emperour^ or Decree of Council, five that fome
few Councils did refieci upon it ; In that which fol-
lows ive fiall find both Empcrours and Councils
Vtry frequent in ordering things about this day and
the Service of it »~]
Anfn\ Note Reader, What could poilibly bo
fides Chrifl and the Holy Ghoft in the Apoftks
be the Inltituter of a day, which neither Empc*
four nor Council initituted, and yet was received
by the common confent of all Churches in the World,
even from ,and in the Apofiles dayes I Yea, as this
man conftflirh by their Approbation and Au-
thority f
But hence forward in the fourth Century I am
prevented from bringing in my molt numerous
witntilts, by Heylhis Confeflion that now Em-
p-.rours, Councils and all were for itT But yet
let the Reader remember, 1, How few and imall
Records be left of the fcond Century, and not
many of the third. 2. And that Hiitorical co-
pious leftimonies of the fourth Century, that is
r mperours, Council^ and the molt pious and
karned
learned Fathers, attefting that the Univerfcl
Church received it from the Apofths, is not
vain or afmall Evidence, when as the fourth
Century began but 2CO years after St. Johns
death, or within kfs than a year.
And that the rirft Chriftian Emperour finding
all Chriftians unanimous in the poilliTion of the
day, {hould make a Law fas our Kings doj) for
the due obferving of it ', And that the rirft Ge-
neral Council (hould eftablifh uniformity in the
veryGeftureof Worfhip on that day, are ftrong
Confirmations of the matter of fad, that the
Churches unanimoufly agreed in the holy ufe of
it as a feparated day even from and in the Apoftles
dsyes.
Obj. But the Emperour Conftantines Edicl al~
lorvctb Husbandmen to labour.
Anfe. Only in cafe of apparent hazard left
the fruits of the Earth be loft > as we allow Sea-
men to work at Sea, in cafe of neceffity. And fo
though by his fecond Edict Manumifllon was
allowed to the Judges as an act of Charity, yet
they were forbidden Judging in all other ordi-
nary caufes j left the day be profaned by
wranglings.
Gratian> Vakntinian9 and Theodofms by their
Edict forbad publick fpectades or Chews on the
Lords day. And all feeking and judging of
! Pebts and litigious Suits. And afterwara Va~
; lentinian and Valens make an Edict that no Chri-
[ftianjhould oh that day be convent ed by tbeExattors
I or Receivers.
Ob. But ( faith H. ) for 30c years there was
no Law to bind men to that day.
Anfa*
f4»)
Anfrv. The Apoftles Inftitution was a Law
of Chrift by his fplrit, Mat. 28. 20. And how
fhould there be a humane Law before there was
a Chriftian Ma%iftracie ?
Obj* SaithH. p. 95. The powers which raifed
it up, may tak? it lower if they fleafe, yea takg it
quite away, Sec.
Anf True : that is, Chrift may : And when
he doth it by himfelf, or by new Apoftles, who
confirm their Commiffion by Miracles, we will
obey: But we expedt his prefence with the
Apoftolical conftitutions to the end of the World,
Mat. 28. 20.
*Xheodofim alio enadted that on the Lords day
and in the ChrijlmM, and on Eafter and to Whit-
funtide the publike Cirques and Theaters fhould
be (hut up. (Tor we grant that when Chriftian
Magiftrates took the matter in hand, other Holy
dayes were brought in by degrees •, whereas be-
fore the Chriftians indeed met fyea and Com-
municated; as oft as they could, even moft daies
in the week •, but did not feparate the daies as ho-
ly to Gods fervice as they did the Lords day :
Only Cbriftmas day, and the Memorials of thofe
Martyrs that were ncer them ( to encourage the
people to conitancy ) they honoured fomewhat
early •, But thofe were anniversary, and not week?
■ ly. And the Wednesdays, and Fridays, were kept
by them but as we keep them now, or as a
Le&ureday.
I grant, alfo that when Chriftian Magiftracie
arofe, as the Holy dayes multiplied, the manner
of the dayes observation altered. For whereas
from the beginning, the Chriilians ufed to ftay
together
U3)
» together from morning till nighty ("partly through
1 devotion, and partly for fear of perfecuthn, if they
were noted to go in and outs ) Afterward being
free, they met twice a day, with intermiifion as
; we do now. Not that their whole daycs Ser-
vice was but an hour or two as ffeylin would
prove from a perverted word of Chryfijiomes and
another of Origcnes (or Kuffinus) and from the
"length of their publifned Homilies : For he per-
verteth what was fpoken of the length of the
Sermon^zs fpoken of the length of all the Service
of the whole day : whereas there was much more
time fpent in the Eucharifiical and Litur^ich^ offi-
ces, of Prayer, Praife, Sacraments, and Exhorta-
tions proper to the Church, than was in the Ser-
mon. When I was fuflfered to exercife my Mi-
niitry my felf, having four hundred or five hun-
dred if not fix hundred to adminifter the Sacra-
ment to (though twice the number kept them-
felves away) it took up the time of two Sermons
ufually to adminifter it, belides all the ordinary
Readings, Prayers and Praifes Morning and Even-
ing.
Heylin noteth by the way, i. That now of-
ficiating in a white garment begun ; 2. And
Kneeling at the Sacrament } which laft he prov-
eth from two or three words where Adoration
only is named : Bur, 1. A late Treatife hath fully
proved that the White garment was not a Religi-
ous Ceremony then at all,but the Ordinary ^Un-
did Apparel of honourable perfbns in thofe times,
which were thought meet for the honour of the
Minifiry when Chriftian Princes did ' advance
them. 2. And he quite forgot that Adoration on
the
f44)
the Lords dayes was ever ufed finding, and that
he had faid before, that it was above a thoufand
yea rs before the cultome was altered.
The inclinations to overmuch ftri&nefs on the
Lords day. The deltrucYion of the Gothifli
Army by the Romans in Africa becaufe they would
not fight on that day, &c. fee in Heylin, p. 1 12,
113, eK% His tranftation of the words of the
Synod or Council at Mafcony 588. I think wor-
thy the tranferibing.
[ " It is obferved that Chriftian people do very
*c ra(hly flight and negle& the Lords day > giving
<c themfelves thereon as on other dayes, to conti-
w nual labours, &c. Therefore let every Chriitian,
<c in cafe he carry not that name in vain, give eare
<c to our inftrudtion h knowing that we have
?ccare that you mould do well, as well as the
<c power to bridle you, that you do not ill. It
<c followeth, Cttftoditc Diem Qominicum qui nos
*c denttopeperit^&c. Keep the Lords day, the day
u of our new birth, whereon we were delivered
" from the fnares of tin. Let no man meddle in
" Litigious Controveriies, or deal in actions or
cc Law fuites > or put himfelf at all on fuch an
cc exigent, that needs he mult prepare his Oxen
" for their daily work, but exercife your felves
<c in Hymnes, and linging pra/ifes unto God j be-
;< ing intent thereon both in mind and body. If
cc any have a Church at hand, let him go unto
fc it, and there pour forth his foul in tears and
u Prayers j his Eyes and Hands being all that
u day lifted up to God. It is the everlafting day
" of relt, inlinuating to us under the (hadow of
44 the feventh day or Sabbath, in the Law and
u Prophets :
f45V
tc Prophets : And therefore it is very meet that
11 we (hould celebrate this day with one accord,
" whereon we have been made what at hrft we
" were not. Let us then offer to God our free
ct and voluntary fcrvice, by whofe great good-
cC nefs we sre freed fitm the Goal ot error: not
" that the Lord exacts it of us, that we fhould
"celebrate this day in a coiporal abftinence or
cc reft from labour, who only looks that we do
" yield obedience to his holy will , by which
* contemning earthly things, he may conduct
ct us to the Heavens of his infinite mercy. How-
" ever if any man flhall fet at naught this our
"Exhortation, be he allured, that God fhall
c< punifh him as he hathdefeived •, and that he
jM (hall be alfo fubjedt unto the Cenfures of the,
cl Church. In cafe he be a Lawyer, he (hall
* lofe his caule i if that he be an Husbandman,
ct or Serv: n:, he (hall be corporilly punifhed for
tc ir : But if a Clergy-man or Monk, he mall be
"fix Moneths (eparated frcm the Congrega-
" tion. ]
His reproof of Gregorius 'furomnfis for his
ftri&nefs tor the Lords day, (hewethbut his own
JilTentfrom him and frcm the Churches of that
Age.
King Alfreds Laws for the obfervation of the
Lords day, and againft Dicing, Drinking, &c.
on it, are vifible in our own Conftitutions, in
\Splman and others. And many moreEdidts
'and Laws are recited by H* himfelf of other
jCountrcys.
Two are werthy the cbfervation for theRea-
fens cf them. j. A Law ef CktharUts King of
- France^
(40
France, forbidding fervile labours on the Lords
day [ Becaufe the Law forbids it, and the holy
Scripture wholly contradict c lb it. ] 2. A Confiitu-
tion of the Emperour Leo Pbilofipbus , to the
fame purpofe [Secundum quod Spiritui fantlo ab
iffiqh inflitutU ApojiolU placuit ', As it fie a fed the
Holy Ghofl and the Apfilcs inputted by him* ]
You fee that then Chriftian Princes judged the
Lord; day to be of Divine Inftitution. Yea, to
thefe he addeth two more Princes of the fame
mind, confetlin^ that Leo was himfelfa Scholar,
and Chiles the Great had as Learned men about
him, as the times then bred, and yet were thus
perfwaded of the day j yea, and that many. Mi-
racles were pretended in confirmation of it •, yet
he affirmeth, that the Church and the moji learned
men in it were of another mind. Let us hear his
proofs
1. St he, Trdoire a Bifhop of Scvil ma^es it
an A- floji \ 9 nlion only, no Divine Command-
ment : i day Jrigned by the Apofiles, for Re-
ligious "Exer&fit in honour of our Saviours refttr-
recHms and h -,.\is called the Lords day therefore:
to this end and purpofe, that rejling in the fame
from all earthly ads and the temptations of the world,
we mi^ht intend Gods holy IForJhip, giving this
day due hmour for the hope of the rifntreci'ion
which we have therein. Tthe fame verbatim is
repeated by Bed a l.de Offic. and by Raban.Maurus
l.deinft.Ckr. 1. 2. c. 24.. and by Alcuinus de
T>ie Offic. c. 24. which plainly flews, that all thefe
tool^ it only for an Ap^lical ufige, &c.
Anfw. Reader, is not here a ftrange kind of
proof ?, This is but juft the fame thit we affert,
and
(47)
rand I am proving ', fave that he moft grofly puts
an Apoflolical ufage , anil fanttion ( fanxerunt )
as diftindt from, and exclufive of a Command^
which I have fully proved to be Chrifts own
, Ad: and Law to us, by vertue of i. Their Com-
; million : 2. And the infallible Spirit given them.
And having brought the Hiftory to fo fair an
account by our chief Adverlaries own Citations
and confelfions, I will not tire my felf and the
Reader with any more \ but only wifh every
Chriftian to eonfider, whether they that thusdi-
ilinguifh between Afoftollcal Sanctions, and Di-
vine Infiitutions as this man doth, do not teach
, men to deny all the holy Scriptures of the New
Teftamenf, as being but Apoil olica] writings ;
and go far to deny or fubvert Chriftianity it
felfi by denying the Divine Authority of thefe
Commiflioned Infpired men, who are foundatn
©ns of the Church, and feakd their Dodfrine by
' Miracles, and from whom it is that our Chriftian
Faith, and Laws, and Church conftitutions which
are Univerfal and Divine, are received.
I only remember you of Pliny a Heathens te-
ftimony, of the Chriftians practice ftato die*
j No man can queftion Pliny on the account of
Partiality : And therefore though a Heathen,
j his Hiftorical teftimony as joyned with all the
Chriftian Church Hiftory, hath its credibility.
He telleth Trajan, that it was the ufe of Chrifti-
ans on a flated day , be fire it tras light to meet
together, tofng a Hymn to Chriji as to Cc-d Tecum
invicem, among themselves by turns s ar.d to bind
themfehes by a Sacrament, n't t to do any nickednefs,
but that they commit not Thefts, Robberies, Adul-
teries^
(4» )
tints \ that they breai^not their pfoti ( or irttfl )
that they deny not the fledge ( or pawn); which
being ended they nfed to depart, and to come again
together to tal^e meat, but promifcuous and harm-
left. 3 Epift. 97. p* 3 ©6, 307.
Where note, 1. That by a ftated day, he can
mean no other than the Lords day, as the con-
fent of all other Hiftory will prove. 2. That
this is much like the teiUmonies of Juftin and
1"ertullian, and ( fuppoiing what thty lay of the
ufe of Reading the Scripture, and Intruding the
Church ) it (heweth that their chief work on
that day , was the Prailes of God for our Re-
demption by Chriit, and the celebration of the
Lords Supper '•> and the Difciplinary excrcifes of
Covenanters thereto belonging, 3. That they
bad at that time where Pliny was two meetings
that day, that is, they went home, and came
again to their Feait of Love, in the Evening*
( Which, no doubt, was varied, as (evcral times,
and places, and occaiions required \ fomctimes
departing and coming again , and fometimes
(laying together all day. ) 4. That this Epiftle
of Pliny was written in Trajans dayes, and it is
fuppofed in his fecond year : And Trajan was
Emperour the year that St. JJ.m the Apoltle died,
if not a year before ', fothat it is the Churches
cuitom in the end of the Apoitles dayes, which
Pliny here writeth of. 5. That he had the fill*
kit teftimony of what he wrote, it being the
confent of the ChritVians whom he, as ]udge,
examined •, even of the timorous that denyed
their Religion, as well as of the reft. And ma-
ny of them upon his prohibition forbore thefe
meetings.
meetings. 6. And th<: number of them he tel"
kth Trajan in City and Countrcy was great, o*
perfons of all degrees and rank?.
So that when i. Chriltun Hiftory, 2. And
Heathen, acquaint us with the matter ef fatly
that the day was kept in the Apoftles time >
3. Yea, when no Hcreticks or Sects ofChriftians
are found contradicting it, but the Churches then
and after univufally practifed it without any
controveriie j what tuller hiftorical evidence can
there be? And to fay, that 1. The Apoftles would
not have reproved this, if it had not been their
own doing : 2. Or that it could be done, and
they not know it : 3 . And that all Chriftians
who acknowledged their authority, would have
contented in fuch a practice fuperititiouily be-
fore their faces, and againit their wills , and no
teilimony be left us of one faithful Church or
Chriitian that contradicted it, and ftuck to the
Apoftolical authority, even where the Churches
received their writings , and publickly read
them, all this is fuch, as is not by fober Chrifti-
ans to be believed
But the great Objection will be, That other
things alfo were then takgn for Apoftolical Traditi-
ons, and were cujloms of tl$ ttniverfal Churchy
as well as this , which things we now renounce as
fitperftitioits.
Anfw* Though I anfwered this briefly before,
I now give you this fuller anfwer : I. It is but
few things that come under this charge, viz* the
Unction, white Garment, with the tafte of Milk
and Honty at Baptifm, Adoration towards the
Ea/t, and that ftanding > and not kneeling on the
E Lords
C5°)
Lords dayes, and the Anniverfary Obfervation
ofEafter and Whitfuntide : And the laft is but the
keeping of one or two Lords dayes in the year
with fbme note of diftincTion from the reft, fo
far as there was any agreement in it. 2. That
thefe are not ufually by the Antients called Apo-
ftolical Traditions , but Onflows of the 'Vniverfzl
Church: 3. That when they are called 'traditi-
ons from the Apoftles, it is not with any afferti-
on that the Apoftles inftituted them, but that
they are fuppofed to be from their times, be-
caule their Original is not known. 4. That the
Antients joyn not the Lords day with thefe, but
take the Lords day for an Apoftolical institution
written in Scripture, though the univerfal pra-
ctice of all Churches fullier deliver the cer-
tain Hiftory of it ; But the reft they take for
unwritten Cuftoms, asdiftincT: from Scripture Or-
dinances. ( As Epipbanius fully fheweth. )
5. That moftChriftians are agreed, that if thefe
later could be proved Apoftolical Inftitutions for
the Church univerfal, it would be our duty to
ufe them, though they were not in Scripture.
So that we rejed tlum only for want of fuch
proof: But the proof of the Lords dayes repa-
ration being far belter ( by concurrence of Scri-
pture and all antient Hiftory ) it followeth not
that we muft doubt of that which hath full and
certain proof, becaufe we muft doubt of that
which wants it . 6. And if it were necefTary that
they ftood or fell together fas it is not) it were
neceifary that we did receive thofe three or four-
Ceremonies, for the fake of the Lords day,which
hath io great evidence, rather than that we caft
off
C5*J
off the Lords day, becaufe of thefe Ceremonies*
Not onJy becaufe there is more Good in the
Lords day, than there is evil to be any way fu-
fpedred by a doubter in thefe Ceremonies i but
efpecially becaufe the Evidence for the day is
fo great, that it the faid Ccvc monies had but the
fame, they were undoubtedly of Divine autho-
rity or inititution. In a word, I have (hewed
you fomewhat of the evidence for the Lords
day ;, Do you now (he'w me the like for them,
and then I will prove that both muff be receiv-
ed ; But if you cannot, do not pretend a parity.
7. And the lame Churches laying by the Cuftoms
aforefaid, or moft of them, did (hew that they
took them not mdeed for Apoftolical inftitutions,
as they did the Lords day which they continued
to obferve •> not as a Ceremony, but as a nece£
fary thing, b. And the ancient Churches did
believe, that even in the Apoftles dayes tome
things were ufed as Indifferent which were mu-
table, and were not Laws, but temporary cu-
ffoms. And fome things were neceffary, fetled
by Law for perpetuity : Of the former kind they
thought were, the greeting one another with a
J holy kifs, the Womens praying covered with a
Veil, ( of which the Apoftle faith, that it was
; then and there lo decent , that the contrary
' would have been unfeernly, and the Churches
of God had no fuch cuftom, ( by which he an-
fwereth the contentious ) yet in other Countreys,
where cuftom altercth the iignification, it may
be otherwife : Alfo that a man wear not long
hair i and that they have a Love Feafl on the
Lords day, (which yet Paul feemeth to begin
E 2 to
(52)
to alter in his rebuke of the abuftrs or .t ,
i Gpt* lj. ) And if thefe ancient Churches
thought the Milk and Honey, and the white
Garment, and the Station and Adoration Eait-
wards, to be alfo fuch like indifferent mutable
cuftoms, as it is apparent they did, this is no-
thing at all to invalidate our proof , that the
Lords day was ufcd ( and confcquently appoint-
ed; in the dayes of the Apofiles.
Obj. At Icaji it mil prove it mutable as they
were.
Anfiv. No fuch matter : Becaufe the very na-
ture of fuch Circumftances, having no ftated ne-
ceflity or ufefulnefs, fhewcth them to be mutable.
But the reaibn of the Lords dayes ufe is perpe-
tual : And it is founded partly in the Law of
nature, which tellcth us that fome ftated dayes
fhould befet apart for holy things =, and partly
in the pofitive part of the fourth Command-
ment 5 which ttlictli us, that once God determined
of one day in feven , yea, and this upon the
ground of his own QlTation of his Creation-
work, that man on that day might obferve a
Holy Reft in the worfhipping of the great Cre-
ator, which is a Reafon belonging not to the
Jews only, but to the whole world. Yea, and
that Reafon (.whatever Dr. Heylin fay to the con-
trary, from the meer filence of the former Hi-
iloiy in Genefis ) dofhfeem plainly to intimate
that this is but the repetition of that Law of
the Sabbath which was given to Adam : For
why mould God begin two thoufand years after
to give men a Sabbath upon the reafon of his
re V from the Creation, and for the Commemora-
tion
I?
(53)
i tion of it, if he had never called man to that
Commemoration before.
And it is certain that the Sabbath was ob-
ferved at the falling of Manna before the giving
of the La tv: And let any coniiderate Chriilian
judge between Dt. Hcylin and us in this > i. Whe-
ther the not falling of Manna, Qr the Reft of God
I after the Creation, was like to be the Original
reafbn of the Sabbath. 2. And whether if it had
been the fir{}, it would not have been (aid, Re-
member to keep holy the Sabbath day \ for on fix
dayes Manna fell, and not on the feventh, _ ra-
Ither than [For in fix diyes God created Heaven
l and Earth, &c. and rejfed the feventh day. ] And
it is caufally added, [Wherefore the Lord blcffed
the Sabbath day and hallowed it. "] Nay, confider
whether this annexed Reafon intimate not, that
the day on this ground being hallowed before,
therefore it was that God fent not down the
Manna on that day, and that he prohibited the
people from feeking it.
And he that confidereth the brevity of the
Hiftory in Gemfis, will think he is very bold,
that obtrudeth on the world his Negative Argu-
i ment : ~ The Sabbath is not there mentioned :
[ therefore it was not then kept. ]
And if it was a Pofitive Law given to Adam
J on the reafon of the Creation Reft, it was then
fitch a Pofitive, as mult be next to a Law of Na-
ture, and was given to all mankind in Adam,
and Adam mull needs be obliged to deliver it
down to the world..
So that though the Mofaical Law ( even as
given in Stone ) be ceafed, yea, and AdamsVc-
E3 iitives
(54)
fitives too, fonnaMy as fuch j yet this is fure*
that once Gid hbnjelf determined by a Lan?^ that
one jiated day m [even, teas the fittejt proportion
of time to be fcpir.tcdto holy JVorJhiP* And if
it was fo once, yea, to all the world from the
Creation, itisfoiiil): Becaufe there is Rill the
fame reafon for it : And we are bound to judge
Gods determination of the propoition to be wilcr
than any that we can make. And (o by parity
of Reafon confequentially even thole abrogated
Laws do thus tar bind us frill i not fo far as ab-
rogated > but becaufe the record and reafon of
them, is Hill a figniheation of the due propor-
tion or time, and confequcntly of our duty,
Now the Lorck day, (uppcling one weekly
day to be due, and being but that day determi-
ned of, and this upon the ileafon of the Resur-
rection , and for the Commemoration of our
Redemption, and that by fuch infpired and au-
thorized perfons, it followeth clearly, that this
is no fuch mutable ceremony, as a Love Fealt, or
the Kifs of Love, or the Veil, or the warning of
feet, or the anointing of the lick, which were
ttioitly occahonall actions and cuttcms taken
up upon reafons proper to thofe times and
places.
Obj. Bftt by the reafon aforcfaid^ yen ivill
•prove the ccniinuai-.ee of the feventh day Sabbath >
US grounded on the Creation rcji-
Anfw. This is anon to be antwered in due
place. I only prove that it continued, till a
iucceilive difpentation, and Gods own change did
put an end to it \ but no longer.
Obj. hut to commimorjic the Creation , and
praife
C 55 J>
praife the Creator is a Mora! wo)\, and therefore
ccafeth not.
Anfw. True : but that it be done on the five tub
day i is that which ceafefh. For tUefame rvor]^
is transferred to the Lords day i and the Creator
andRcdeemerto be honoured together in our Com-
memoration. For the Son is the only way to the
Father ■-, who hath reitored us to Peace with our
Creator > And as no man cometh to the Father
but by the Son, and as we mutt not now wor-
fhip God, as a Creator and Father never offended,
but as a Creator and Father reconciled by Chritt,
fo is it the appointment of Chrift by the Holy
Qhoft, that we commemorate the work of Cre-
ation now as repaired and reftored by the work
of Redemption, on the Lords day , which is
now feparated to thefe works.
That the Sabbath was appointed to Adam,
JVallaus on the fourth Commandment, cap. 3.
and Rivet differt. de fab. c. 1. have moft copi-
oufly proved. . And Clem. Alex. Strom. I. 5. out
of Homer, Hefiod, CaUimachm and others proveth
that the Heathens knew of it.
We may therefore fumm up the prerogatives
of the Lords day, as Leo did, Ep. 81. c. 1. On
this day the world began h on this day by Chrifts
RefurreUion, "Death did receive Death, and Life its
beginning ; on this day the Apoftles taty the trum-
pet of the Gofpel to be preached to all Nations j on
this day the Holy Ghoft came from the Lord to the
Apoftles, &c. See more in Athanaf de Sab. &
Circ. & Augu!,h Serm. 1 54. de "tempore. There-
fore faith Ifychiusin Levit. /. 2. c. 9. "the Church
fetteth apart the Lords day for holy Affemblies.
' E 4 And
C50
And in the times of Heathenifh perfecution,
when men were asked, Whether they were Cbrijli-
ans, and kgpt the Lords dayes, tfuy anfwered
that they were, and kept the Lords day, which
Chriftians mult not omit : as you may fee Att*
Martyr, apud Baron, an. 303. w. 37, 3S, 39. They
would die rather than nor ' keep tru I 7 aifem-
blies and the Lords dayes : For (aim Ignatius, Af-
ter the Sabbath every lover of Chriji celebratetb the
fjordsday+ennfyrned fa 'for by) the Lords re-
jurrettion, the ghcea and chief of all diyes ( as is
afore cited. ) For fa'ith Augujiine , *tbi Lords
Refurrcclion hath promifed us an eternal Day ,
and consecrated tj us the Lords day > which is
called thz Lords , and properly bdmgtth to the
Lord, Sernu 1 5. de Verb. Apojl. And faith Hilary
Prjlcg. in Pfalm. 'though the name and obfervance
of a Sabbath was placed to the feventh day, yet is
it the eighth day, which is alfi the firjl, on which
tve rejoyce with the perfeil fcjhvity of the Sab-
bath.
Of the full keeping of the whole day, and of
the feveral Exerciles in which it was (pent, and
of the more numerous teltimonies of Antiquity
hereupon, Dr. Tmng in his Dies Dominica hath
(kid (b much, with fo much evidence and judge-
ment, that Ipurpofely omit abundance of iuch
Teltimonies, becaufc I will not do that which
he hath already done \ The Learned Reader may
there hud unaniwerable proof, of the matter of
fadt, that the Lords day was kept in the Apoftles
dayes, and ever fines as by their appointment >
And for the unlearned Reader, I fear ieii I have
too much interrupted him with Citations alrca-
it.
(57 J
dy. I only tell him in the Conclufion, that If
Scrptare Hilary interpreted -and Jc <> did by ful-
lejt pr alike and Hijtory of ah the Churches of'Cmijiy
and by the confent of Heathens and Huetickj, avd
not cr,ntraditte4 by any Sedt in the world, btto be
believed, then we mull (ay, that the Lords day
was commonly kept by the Chritiians in and
from the Apuitles times
Prop. ii. Tth'vs evidence of the Churches nnivfr*
fal conftant ufige, is a full ar.d fuffi.cicnt fr of of
the matter of fad, that it was a day fet afar, by
the Apo\iks for holy V/orJhif ■> cjftcialy in the
fublki^Cbuicb-'Jf.mblies.
i. It is a full proof, that fuch Ajfernblies were
held on that day above others, as a feparatcdd.iy.
For if if was the ufage in Anno ioc. ( in which
theApoftleJdb* dyed; it mult needs be the
ufage in the year 99, in which he wrote his Re-
velations, where he calleth it the Lords day : tor
all the Churches could not filently agree on a
fudden to take up a new day , without debate
and publick notice, which could not be con-
cealed. And if it was the univerfal ulage in
the dayes of Ignatius or J ufl in Martyr, it was fo
alio in the dayes of §Ujohny (andfo beiore )
For the Churches were then fo tar diipaied
; over the world, that it would have taken up
j much time to have had Councils and meetings
or any other means for agreement on fuch
things.
And it is utterly improbable that there would
have been no dillenters ? For, 1. Did no Chri\\ians
in the world io neer to the Apoftles daies make
any fcruple of fiqerftition ? or of fuch an addition
to
C5*0
to Divine inftitutions ? 2. Was there no Coun-
trey, nor no perfons whofe intereft would not
better fuit with another day, or an uncertain day?
or at leaft their opinions ? when we rind it now
fo hard a matter to bring men in one Countrey,
to be all of one opinion. 3. And there was then
no Magvirate to force them to fuch an Union ^
Aiid therefore it mull be voluntary. 4. And they
had in the fecond age fuch Pallors as the Apoftks
tbemjclvc had ordained, and as had converfed
with them, and been trained up by them and
knew their mind, and cannot foberly be thought
likely to confent all on a fudden to iuch a new
inftitution, without and contrary to the Apoitles
fenfe and practice. 5. Yea, they had yet Mini-
iters that had that extraordinary fpirit which was
given by the laying on of the Apoftles hands :
Tor if the aged Jpiftlcs ordained young men, it is
to be fuppofed that molt of thofe young men,
( fuch as limothy) overlived them. 6. Yea and
the ordinary Chri\U.ins in thofe times had thofe
f xtraor din ury gifts by the laying on of the Apoftles
hands, as appeareth evidently in the cafe of Sa-
maria, Act. 8. and of the Corinthians , 1 Cor.
12. & 14. and of the Galathians, Gal. 3. 1,2, 3.
. And it is not to be iiifp.&ed that all theie infpired
Minivers and people would confent to afuperftiti-
ous innovation, without and againfi the Apoftles
minds.
2. Therefore this hiflory is a full proof, that
thefe things were d>,ne by the confent and appoint-
ment of the ApojUcs. for, 1. As is faid, the in-
spired perfons and Churches could not fo fud-
denly be brought to forfa{$ them university in
fuch
fuch a cafe. 2. The Churches had all fo high
an eflcern of the Apoitles, that they took their Au-
thority for the higheft, and their judgement for
infallible, and therefore received their writings as
Canonical and Divine. 3. The Churches pro-
fefled to obferve the Lords day as an Afoftolical
Ordinance, And they cannot be all fuppofed to
have confpircd in a lie, yea to have belyed the Holy
Gboft. 4-The Afoftles themselves would have control-
led this courfe,it it had not been by their own ap-
pointment.For I have proved that the ufage was in
their own daies. And they were not fo carelefs of the
prefervation of Chrifts Ordinances and Churches,
as to let fuch things be done, without contradicti-
on ", when it is known how Paul ftrove to rtiift and
retrench all the corruptions of Church-order in the
Churches to which he wrotc.lf the Apoftles,filently
connived at fuch corruptions,how could we reft on
their authority ? Efpecially the Apoftle John in
an. 99 would rather have written againft it as the
j fuperitition of Ufurpers (as he checkt JDiotrepbes
for contempt of himj than have laid that he vpm
in thl Sfirit on the Lords day when he faw Chrift,
2nd received his Revelation and mefTage to the
Churches. 5 And if the Churches had taken
up this practice univerfally without the Apoftles,
it is utterly improbable that no Church writer
would have committed to memory either that one
Church that begun the cuftome, or the Council or
means uied for a fudden Confederacy therein.
If it had begun w'rthjome one Church, it would
have been long before the reft would have been
brought to an agreeing Content. It was many
hundred years betore they all agreed of the Time
pf Eajlcr j And it was till the middle of Cbry-
fofiomes
(to)
ffjtomcs time (Tor he fairh it was bat ten yean
agoe, when he wrote it) that they agreed of the
time of Chrilts Nativity.
But if it had been done by Confederacy at
once, the motion, the Council called about it,
the debates , and the difTenters and re-
finances would all have been matter of fad:, fo no-
table, as would have found a place in fome Au-
thor or Church Hiitory : Whereas there is not a
Syllable of any fuch thing •, either of Council,
letter, meiTenger, debate, refinance, &c. There-
fore it is evident that the thing was done by the
Apofiles.
Prop. 12. 'They tint will deny the validity of
ifas Hijlorical evidence, do by confequence betray the
Cbriftian faith, or give away or deny the neceffary
means of proving the truth of it, and of many great
particulars of Religion*
I fuppofe that in my Book called 'the Reafons
of the Chrijiian Religion, I have proved that Chri-
iiianity is proved true, by the SPIRIT as the
great witnefs of Chriit, and of the Chriftian
Verity ; But I have proved withall, the necelfity
and certainty of hidorical means, to bring the
matters of fad to our notice, as fenfe it (elf did
bring them to the notice of the rirft receivers*
For in fiance,
I. Without fuch hijlorical Evidence and Cer-
tainty, we cannot be certain rvbat Boofy of Scri-
pture are truly Canonical and of Vivine authority,
and what not. This Frott Hants grant to
Papiite in the Controvcriie of Tradition. Though
the Canon be it felt compleat, and 'Tradition is
no fupplement to make up the Scriptures, as it they
were infuo genere imperfdi , yet it is commonly
granted
(6i)
granted that our Fathers and Teachers Tradition is
the band to deliver us this perfect Rule, and to
is what parts make up the Canon.
If any fay that the Books do prove themfelves
to be Canonical or Divine, I anfwer, i. What
man alive could tell without hiftorical proof that
the Canticles, or Ejlbcr, are Canonical * yea or
Ecclefiajies, or the Frwtrbs, and not the Books of
Wifdome and EccUpaJHcia ?
2. How can any man know that the Scripture
biftories are Canonical ? The fuitablenefs of them
to a holy ioul, will do much to confirm one that
is already holy, of the truth of the Doftrinet;
But if the fpirit within us allure us immediately
of the truth of the Hifiory, it muft be by Infpira-
Hon and Revelation, which no Chriftians have,
that ever I was yet acquainted with. For in-
fiance, that the Books of Chronicles are Canoni-
cal, or the Book of Either, or the Books of the
Kings, or Samwl, or Judges* And how much
doth the doclrine of Chriftianity depend on the
hiftory ? As of the Creation, of the Ifraelites bon-
dage, and deliverance, and the giving of the
Law, and Mofis miracles, and of Chronologie
and Chrifts Genealogie i and of the Hiftory of
Chrifts own Nativity, Miracles and Life i and
the Hiftory 'of the Apoftles afterward > To fay
that the very Hiftory fo far proveth its own
truth, as that without fubfequent Hiftory we can
be fare of it, and muft be, is to reduce all Chrifts
Church of right believers into a narrow room ;
when I never knew the man thatf as far as I could
perceive.) did know the Hiftory to be Divine
by its proper evidence, without Tradition, aid
fubfequent Hiftory. 3. And
(62)
3- And how can any man know the Ceremonial
Law to be Divine, by its pioper evidence alone >
Who is he that readcth over Exodus, Leviticus
and Numbers, that will fay that without knowing
by Hiftory that this is a Divine Record, he could
have certainly perceived by the Book it felf, that
all thefe were indeed Divine inftitutions or
Laws ?
4. And how can any meet Fofuive inftitutions
of the New Teftament be known proprio lumine,
by their own evidence to be Divine ? As the in-
ititution of Sacraments, Officers, Orders, &c.
What is there in them that can infallibly prove
it to us ?
5. And how can any Frophccies be known by
their own evidence to be Divine, ( till they are
fulfilled and that (hall prove it*)
I know that the whole frame together of the
Chrijiian Religion hath its fufficient Evidence, but
we muft not be guilty. of a peevifli rejecting it.
The Moral part hath its witnefs within us, in that
ftateof holinefs which it imprintethonthe foul i
and the reft are witneffed to, or proved partly
by that, and partly by Miracles, and thofe and the
records by hiftorical evidence. But when God
hath made many things necefTary to the full evi-
dence, and wranglers through partiality and Con-
tention againft each others will fome throw away
one part and fome another, they will all prove
deftroyers of the faith (as all dividers bev* If
the Papift will fay, It is tradition and not inhe-
rent Evidence, or if others will fay that it is
inherent evidence alone, and not hijiory or Tradi-
tion, where God hath made both needful here-
unto
C*3)
unto, both will be found injurious to the
faith.
I I. Without this hiftorical evidence we cannot
prove that any of the books of Scripture are not
maimed or depraved. That they come to our
hands as the Apoftles and Evangelifts wrote them,
uncorrupted. It is certain by Hiftory, that many
Hereticks did deprave and corrupt them, and would
have obtruded thofe Copies or Corruptions on
the Churches : And how 'we (hall certainly prove
that they did not prevail, or that their copies
zxefalfe, and ours are true, I know not without
the help of Hiitory. Mahomet and his followers
fmore numerous than the Chriftians) pretend
that Mahomet s name was in the Gofpel of Jokit
as the Paraclet or Comforter promifed by Chrift,
and that the Chriflians have blotted it out, and
altered the Writings of the Gofpel. And how
(hall we difprove them but by Hiftorical Evi-
dence ? As the Arrians, and Sccinians pretend
that we have added, i John 5. 7. for the Trinity,
fo others fay of other Texts s And how (hall we
confute them without Hiilorical Evidence ?
III. Therefore we cannot make good the
Authority of any one Jingle Verfe or 'Text of Scri-
pture which we (hall alledge, without hifterical
evidence. Becaufe we are not certain of that
funicular text , ( or words, ) whether it have
been altered or added, or corrupted, by the fraud
of Hereticks, or the partiality of (ome Chriftians,
or the overllght of Scribes : For if a Cujlome of
fetting apart one day weekly, even the tirft, for
publick Woi(hip, might creep into all the Chur-
ches in the World, and ro man know how, nor
when 5
when *, much more might one or a few corrupt
Copies become the exemplar of thole that fol-
low. For, whxi day all the Churches m^et, men,
women, ~nd children know \ Learned and un-
learn d Kno«v •, the Orthodox tand. Keiencks
know 9 and they fu kport>y as that they cannot
eboqft but Know. But the alterations of 'a TV**,
m y be unknown to all lave the Learned^ and the
obferving dilizent part of the learned only, and
thofe that they tell it to. And belides driven
( called a Heretick^) and Hierome, alas, how few
of the Fathers were able and diligent Examiners
of fuch things ? Therefore in the cafe of various
Readings fuch as Ludru, Capclm treats of in his
C itica Sacriy cont ididled in many things by
B (hop 17$; ran u others,) wlio are thofe Divines
th t law litnerto appealed either to the Spirit, or
to the prfcr light of the words, for a decilion ?
Who is it that doth not prefently fly to biftorical
evidence ? And what that cannot determine we
all confefs to be uncertain ? And if Copies and
Hiftory had del vered to us as various Readings
of every text as they have done of fome, every
T xt would have remained uncertain to us.
Let nune fay chat this lea veth the Cbriftian Re-
li ion, oi the Scriptuies uncertain: 1 have fully
anfwered that ellewhep . I. Chrijlian Religion,
that is, The Material pirts of the Scripture on
which our falvathn lyeti. hath much fuller evi-
dence, than ex b particular lext or Canonical
Bool^ hath. Aiid wt n^ed not regard the pcrvcrfe
zeal ror the Scriptures ot thofe men that would
make all our Chriftian] y js uncertain, as the
authority. of a particnla> 'fext or bovk^ is. And
therefore
1*5 J
Therefore God in mercy hath (6 ordered it, that
athoufand Texts may be uncertain to us, or not
undeiftood ( no not by any or many Divines )
and yet the ChrijlLvt fditi be not at all (haken, or
ever the more uncertain for this ; When as he
that underftandeth not or believeth not every
effential At tick of the faith, is no Chrijlian.
2. And thofe bocks and texts of Scripture, are
fully certain by the fubfervient help of Hiftsry
and ufage, which would be uncertain without
them. Therefore it is the a<ftof an enemy of
the Scriptures, to caft away, and diipute againft
that Hifiory which is neceflary to our knowledge
of its certainty, and afterwards to plead that they
who take in thofe neceflary helps do make it un-
certain : Even as it they mould go about to prove
that all writings are uncertain, and therefore that
they make Chrifts do&rine uncertain, who reft
upon the credit of writings, that is, the Sacred
Scriptures.
I V. Without hiftorical notice, how mould we
know that thefe Books were written by any of
the fame men that bear their names ? As Mat-
tbevp, Mark^, Luke, John, Faul, Peter, &c. Efpe-
daily when the Hereticks did put forth the Go-
fpel of Thomas, Nicodemus, the Itinerary of Pe-
ter and many Books under venerable names >
Or when the name of the Author is not notified
to all Chriftians certainly, either by the fpirit
within us, or by the matter ? And though our
falvation depend not on the notice of the Pen-
man, yet it is of great moment in the matter of
faith,
i
F V.AnJ
V. And how (hould we be certain that ho other
Sacred Eoohj are loft, the knowledge of which
would tell us of that which thefe contain not,
and would help us to the better underftanding
of thefe ? I know that a friorc we may argue
from Gods Goodncfs, that he will not fo forfakc
his Church, As a Jew might have done before
Chrifts incarnation, that the Gofpel (hould be
written, becaufe it is beft for the world or Church.
But when weconfider how much of the. world
and Church, God hath fprfaken, fince the Creati-
on, and how dark we are in fuch Prognofticks,
and how little we know what the Churches fins
may provoke God to, we (hould be lefs confi-
dent of fuch realonings, than we are of Hiftorical
Evidence, whieh tells us de fatio what God hath
done. So much of the ufe of the Hiftory, as
to the Caufe of the Scriptures themfelves.
Next you may obferve that the denyal of the
certainty of humane Hiftory and ufage, doth
difadvantage Chriftianity in many great particu-
lar concernments. As, I. Without it we (hould
not fully know whether defafio the Church and
Miniftry dyed, or almpft dyed with the Apoftles }
And whether there have been any true Churches
fince then till our own dayes > Chrifts prom ife
indeed tells us much i but if we had no Hiftory
of the performance of it, we (hould be ready to
doubt that it might be yet m performed > as far
asthepromife to Adam ( Gen. 3. 15.) and to
Abraham ( in thy feed fiiah all the Nations of the
earth be blefcd; were till :he coming of Chrift.
Nor could we eafily cbmute the Kom^'i or any
heretical Ufurpation, whieh would pretend pof-
fcflion
feffion itnce the Apoftles daies, and that all that
are iince gone to Heaven, have gone thither by
their way, and not by ours.
1 1. Nor could we much better tell de fattoy
whether Baptiim have been adminiftred in the
form appointed by Chrift,In the name oftheFatber,
of the So^t, and of the Holy Ghoft ? Indeed we may
well and truly argue a priore, Chrift commanded
it, Ergo the Apoftles obeyed him : But, i. That
Argument would hold good as . to none or few
but the Apoftles : And, 2. It would as to them,
be though true, yet much more dark than now it
is, becaufe, i. We read that Peter difobeyed his
Command, in Gal. 2. And, 2. That after he had
commanded them to Preadi the Gofpel to every
Creature, and all the World, Peter fcrupled ftili
going to the Gentiles, Acl. 10. And, 3. That
when he faid to them , Pray thus [Our Fa-
thet,~&c.~\ yet we never read that they after ufed
that form of words > (b when he faid to them
[Baptize in the name of the Father^ &c.~\ yet the
Scripture never mentioneth that they or any other
perfon, ever ufed that form of words. But yet
ufage and Hiftory aiTureth us that they did.
III. Nor have we any fuller Scripture proo£
that the Apoftles ufed to require of thofe that
were to be Baptized any more than a general
Profeflion of the fubftance of the Chriftian
faith, in God the Father, the Son, and the
Holy Ghoft i Or of the ancient ufe of the Chri-
ftian Creed, either in the words now ufed, or
any of the fame importance. From whence
many would inferr that any one is to be Baptized,
who will but lay, that [ I believe that Jefus
F a Gkrif
Cbrifl U the Son of Gocf] with the Eunuch, AH.
$. 37. or that Chrili is come in the flefh, 1 Job.
4. 2,3.
Bat Hiftorical evidence aflureth us, that it was
ufual in thofe times, to require of men a more ex*
flicite undemanding profcjjton of the Chriftian
faith before they were admitted to Baptifme>
And that they had afummaryorSyinbolc^tted to
that ufe, commonly called The Apoftles Creed , at
leaft as to the conftant tenour of the matter,though
fome words might be left to the fpeakers will,
and fome little fubordinate Articles may be lince
added. And that it was long after the ufe to
keep men in the (late of Catechifed perfons, till
they underftood that Creed. And it is in it {elf
exceeding probable that though among the intel-
ligent Jews, who had long expected the Mclfiah,
the Apoftles did 'Bapt'ne thoufands in a day,
Aft* 2. Yet where the Miraculous communication
of the Spirit did not antecede (as it did Aft* 10.)
they would make poor Heathens who had been
bred in ignorance to underftand what they did
firft, and would require of them anunderftanding
profeflion of their Belief in God the Father, Son^
and Holy Gbofi •, which could not pofiibly (if un-
derftanding) contain much lefs than the Syrnbo-
lumfidri, the Apoftles Creed.
I V. Nor have we any Scripture proof, (ex-
cept by inferring obedience from the precept) that
ever the Lords Frayer was ufed in words,, after
Chrift commanded ox delivered it ; Whence fpme
infefr that hfiould not be fo ufed : But Church
Hiftory puttctn that pair doubt. Other (uch in-
ftancesl pretermit.
I think now that I have fully proved to fober
confiderate Chriftians, that the matter of faft
(that the Lords day was appointed by the Apoftlcs
peculiarly for Church- Worfhip) is certain to us
by hiftorical Evidence, added to the historical in-
timations in Scripture as a full expofition and
confirmation of it : And that this is a proof
that no Chriftian can deny without unfufferable
injury to the Scriptures and the Chriftian
caufe.
_-
CHAP. VI.
Prop. 5. *Ihti AS of the Apoftles appointing
the Lords day for Chriftian Worfhip\
tpm done by the Jpecial infpiration or guidance
oftheHolyGboft.
THis is proved, 1. Becaufe it is one of thofc
Acts or works of their Office, to which the
HolyGhoft was promifed them.
2. Becaufe that fuch like or fmaller things are by
them afcribed to the Holy Ghoft, Act. 15. 28. [It
feemcdgood to the Holy Ghoft and us~] when they
did but declare an antecedent duty, and decide
a Controverfie thereabout. See alfo, AS. 4. 8.
AS> 5. 3. & 6. 3. with 7. 55. AS. 13. 2, 4.
& \6. <5, 7. & 20. 23, 28. & 21. 11. 2 Tim.
1. 14. Jud. 20. AS. 11. 12, 28. & 19. 21.
& 20. 22. I Cot. 5. 3, 4. & 14. 2, 15, 16. And
1 Cor. 7. 40. When Faul doth but counfel to a
(ingle life, he afcribeth it to the Spirit of God.
F 3 3. And
(70 J
3. And if any will prefume to fay, that men
purpofely indued with the Spirit, for the works
of their commiffion, did notwithstanding do
Fuch great things as this, without the condudt of
that Spirit, they may by the fame way of pro-
ceeding pretend it to be as uncertain,of every par-
ticular Book and Chapter in the New Tcftament,
whether or no they wrote it by the Spirit : For
if it be a found inference, [They bad the promife
and gift of the Spirit, that they might infallibly
leave in writing to the Churches, the doftrines and
precepts, of Chrift : Ergo whatever they have left
in Writing to the Churches as the dotlrine and pre-
cepts of Chrift, is Infallibly done by the Guidance
of that Spirit,"] Then it will be as good an infe-
rence [They bad the promife and gift of the Spirit,
that they might infaiibly fettle Church-orders for
all the Churches univcrfaLy : ergo, Whatever Church-
orders they fetled for all the Churches univerfally, they
fetled them by the infallible guidance of that Spi-
rit.'} ,
But this few Chriftians will deny, except fome
Papifls, who would bring down Apoftolical
Constitutions to a lower rank and rate, that
the Pope and his General Council may be capa-
ble of laying claim to the like themfelves-, and
lb may make as many more Laws for the Church
as they pleafe, and pretend fuch an authority for
it as the Apojtles had for theirs. By which pre-
vents rmny would make too little diftin&ion be-
tween Gods Laws, given by his Spirit, and the
I wc of a IV>pe and Popifli Council \ and call
m all but Jbe Laws of the Church. Whereas
there js no Univerfal Head of the Church but
Chrift,
(7U
Chrift, who hath referved Univerfal Legiflation
to Himfelf alone, to be performed by himfelf
perfonally, and by his Advocate the Holy Ghoft,
in his Authorized and Infallibly-infpired Apoftles,
who were the Promulgators and Recorders of
them * All following Paftbrs, being but (as the
Jewifli Prieits were to Mofes and the Prophets) the
frejkrvtrS) the exfofiters^ and the applyers of that
Law.
CHAP. VIL
Qu. 2. Whether the feventh day Sahhathjhould be
jtill k$ft by Cbrijtians, as of Divine obliga-
tion? Neg.
I Shall here premife, That as fomcfuperftition is
lefs dangerous than prepbanenefl ( though it
be troub lef owe, arid have ill csn/equents^) fo the
Errour of them who keep both dates as of Di-
vine appointment, is much lefs dangerous than
theirs that keep none : yea and lefs dangerous, I
think, than theirs who rejett the Lords diy, and
keep the feventh day only. Becaufe thefe latter are
guilty of two fin*) (the reletting of the right day3
and the keeping of the wrong i but the other are
guilty but of one (the keeping of the wrong day.)
Befides that if it were not done, with a fuperfti-
tious conceit ( that it is Gods Lzw) in Ibme
cafes a day may be voluntarily fet apart for holy
duties, as daiesof Thankfgiving and Humiliation
now are.
F 4 But
But yet, though the rejecting of the Cords day
be the greater fault fand I have no uncharitable
cenfures of them that through weaknefs keep
both daies) I mud conclude it as the truth, that
We are not obliged to the obfervnion of the Satur-
day or feventh day as a Sabbath^ or feparated day
of holy Worfoip.
Arg. i. Thaldayes obfetvation which we are not
obliged to, either by the Law of Nature, the Pofitive
Law given to Adam, the Pofitive Law given to
Noah, the Law of Mofcs, nor the Law of Chrijl in-
carnate, we arc not obliged to by any Law of Gcd
fas dilhndt from humane Laws : ) But fuch is
the obfervation of the feventh day m a Sabbath :
Ergo we are not obliged u the vbfervation of the
feventh day as a Sabbath by any Law of God,
The Minor I mufl prove by parts (Tor I think
none will deny the fufficient enumeration in the
Major.J
And, I. That the Law of Nature bindeth us
not to the feventh, or any one day of the feven
more than other, appeareth, i. In the nature and
reafonoi the thing ; There is nothing in nature
to evidence it to us to be Gods will. 2. By every
Christians experience : No man rindeth himfelf
convinced ot any fucli thing by meer nature.
3. By all the Worlds experience: No man can
lay that a man of that opinion can bring any
cogent evidence or argument from nature ahme
to convince another, that the feventh day mull be
rheSabbarh. Nor is it any where received as a
Law cf N-itnre, but enly ds a 1'radition among
tewic few Heathens, end as Law pofitive by the
: \ md kmc few Cfirijiyw* J am not feli-
citous
f750
citous to profcaite this argument any further -,
becaufe I can con fen t that all they take the feventh
day for the Sabbath, who can prove it to be To
by meet natural Evidence ; which will not be
one.
II. That the Fofitive Law made to Adam (be-
fore or after i\\zfo\\) or to Noah, bindeth not us
to keep the feventh day as a Sabbath, is proved.
i.Becaufe we are under a more perfect fubfequent
Law \ which being in force, the tormer more im-
ferfeft ccafetb. As the force of the Tromife of the
Incarnation of Chrift is ceafed by his incarnation,
and fo is the precept which bound men to believe
that he (hould de futttro be incarnate i and the
Law of Sacrificing (which Abel doubtlefs re*
ceived from Adam, though one of late would
make it to be but will-worjhip '■>) fo alfo is the Sab-
bath day, as giving place to the day in which our
Redemption is primarily commemorated , as the
imperfedt is done away when that which is more
perfect cometh.
2. Becaufethat the Law of Chrift containeth
an exprefs revocation of the feventh day Sabbath,
as (hall be (hewed anon.
3. Becaufe God never required two dayes in
feven to be kept as holy : Therefore the firji day
being proved to be of Divine inftitution, the cef-
fation of the feventh is thereby proved : For to
keep two dayes is contrary to the command which
they themfdves do build upon, which requireth
us to fan&irie a Sabbath, and labour fix dayes.
4. And when it is not probable that moil or
many Infidels are bound to Adams day, for want
pt notice ( at leaft > ) For no Law can bind
without
f74)
without promulgation (though I now pate by the
queftion, how far a promulgation of a poiitive
to our firft Parents may be faid to bind their
pofterity, that have no intermediate notice) It
ieemeth left probable that Cbrifiians fhould be
bound by it, who have a more perfect Law pro-
mulgate to them.
5. Nor is it probable that Chrift and his
Apoftles and all the following Paftors of the
Churches would have palled by this Polltive Law
to Adam, without any mention of it, if our uni-
verfal obligation had been thence to be colle&ed.
Nay I never yet heard a Sabbatarian plead this
Law, any otherwife than as fuppofed to be im-
plyed or exemplified in the fourth Command-
ment.
III. And that the fourth Commandment of
Mofes Law bindethus not to the feventh day Sab-
bath is proved.
1. B^caufe that Mofes Law never bjund any to
it but the Jews, and thofe Profehtes that made
themfelves inhabitants of their Land, or volun-
tarily fubje&ed themfelves to their policy. For
Mofes was Ruler of none but the Jews j nor a
Legislator or deputed >fficcr from God to any other
Nation. The Decalogue was but part of the
Jewifh Law, if you coniider it not as it is written
jn Nature, but in Tables of Stone : And the Jew-
i(h Law was given as a Law to no other peo-
ple but to them. It was a National Law, as they
were a. peculiar people and holy Nation. So that
even in Mofes daies it bound no other Nations
of the World. Therefore it needed not any
abrogation to the Gentiles, but a declaration that it
did not bind them. 2. The
C75)
2. The whole Law of Mofes formally as fuch
is ceafid or abrogated by Chrilt. I fay, As fuch >
Becaule Materially, the fame things that are in
that Law, may be the matter of the Law of Na-
ture, and of the Law of Chrift : of which more
anon. That the whole Law of Mofes as fuch is
abrogated, is mod clearly proved, i. By thefre-
Sient arguings of Paul, who ever fpeaketh of
at Law as ceafed without excepting any part,
And Chrift faith, Luhg 16. 16. The Law and the
Prophets were untill John, that is, were the chief
doctrine of the Church till then, J oh. 1. 17. Ihe
Law was given by Mofes, but grace and truth com-
eth by Jifus Chrift. No Jew would have under-
stood this, if the word [L*n?] had not con-
tained the Decalogue. So Joh. 7. ip, 23. Aft*
1 5. 5, 24. It was the whole Law of Mofes, as fuch
which by Circumcifton they would have bound
men to. Gal. 5. 3. The Gentiles are (aid to fin
without Law, even when they broke the Law of
Nature jnezmng[_without the Law ofMoks]Rom.
2*12,14,1 5, 16. In all thefe following places its not
part but the whole Law of Mofes, which Paul ex-
cludeth (which I ever acknowledged to the An-
tinomians, though they take me for their too
great Adverfary, ) JLom. 3. ip, 20, 21, 27,
28,31. ^4.13,14,15,16. & 5.13.20.^7.
4> 5> 6> 7> 8> l6- & 9- 4> 3^32- & 10. 5.
Gal. 2. 16, ip, 21. & 3. 2, 10, 11, 12, 13, 15?,
21,24. & 4.21. & 5.3,4, 14, 23. & 6. 13.
Eph. 2. 15. Phil. 3. 6,$. Heb. 7, .11,12, ip. #•
p. ip. d^ 10. 28. 1 C<?r. p. 21.
2. More particularly there are fome Texts
which exfreji the cellation of the Decalogue as it
was
(76) t
was Afy/e/Liw, 2 Cor. 3. 3,7, u. Ndii tables
of Stone, but in flejkly tables of the hem—— But
if the Minift ration of death written and engraven
in ftoncs wjs glorious, fo that the Children of Ifrael
could not ftedfajlly behold the face of Mofes fir the
glory of hit Countenance* which was to he done away
( or U done away.) They that fay the Glory, and
not the Law is here faid to be done away, (peak
againft the plain (cope of the Text : For the
Glory of Mfes face, and the glorious manner of
deliverance ceafed in a few daies, which is not
the ceflation here intended 5 But (as Dr. Ham-
mond fpeaketh it) [that Glory and that Liwfo glo-
riiiufty delivered is done away ] And this the
eleventh verfe fullyer expreffeth [ For if that
which is done away was glorious ( or, by Glory,)
much more that which rem xineth is glorious * or {in
glory) (b that as it is not only the Glory, but the
Glorious Law,G^fpcl orTeftament which is faid to
remain, fo it is not only the Glory, but the
Law which was delivered by Glory which is ex-
prefly faid to be done away : And this is the Law
which was written in Stone Nothing but
partial violence can evade the force of this Text.
So Heb. 7. 11, 12. [Vnier it (the Levitical
Tricfihood) the ptople received the Law— And
the Pricfthood being changed there \* made of ne-
cefiity a change alfo of the Law. 18. For there is
verily a difinuHing of the Commandment going he-
fore, for the weaknefl and unprofitabknefl thereof.
For the Law made nothing per fc3\ but the bring-
ing in of a better hope— 22. By fo mu:h was
Jcfui mide afitretyof a better fcftament'] In all
this it is plain that it is the whole frame of the
Mofaical
(77)
Mofaical Law that is changed, and the New
Teflgpent fet up in its ftead.
Heb. 9* 18, i£. Neither was the firft Dedicated
without blood > for when Mofcs had fpokgn every
precept to all the people according to the Law, &c.
Here th e Law which is before faid to be changed
is faid to contain Every Precept*
And Eph. 2.15. his the Law of Command*
mentsconi nned in Ordinances, which Chrift abo-
lished in Ws flefh •, which cannot be exclufive of
the chief \>art of that Law.
Obj. TIm i* the Doclrine of the Antinomians^
that the Law is abrogated, even the Moral Law.
Anf* It is the Do&rine of the true Antinomi-
ans that we are under no Divine Law, neither of
Nature nor of Chrifl > But it is the Dodrine of
faul and all Cbriitians, that the Jewifh Mofaical
Law as fuch is abolifhed.
Obj. But do not all Diviner fay that the Moral
Law it of perpetual obligation ?
Anf Yes v Becaufe it is Gods Law of Nature,
and alfo the Law of Chrift.
Qb'yBut do not moftfay that the Decalegue written
inftone,U the Moral Law and of perpetual obligation*
Anfw* Yes: for by the word [Moral"] they
mean [Natural^] and fo take Moral, not in the
large ienfe as it iignitieth a Law de mcribut as all
Laws are whatfoever, but in a narrower lenfe as
Cgnifying, that which by Nature is of Vniverfal
and perpetual obligation. So that they mean
not that it is perpetual as it is Mofes Law and
| written in Stone formally, but as it is Moral f
that is Natural •> And they mean that Materially
the Decalogue containcth the fame Law which is
the
OS)
the Law of Nature* and therefore is materially
ftill in force : But they ftill except certain points
and circumftances in it, as the prefatory reafon
£ I am the Lord that brought thee out of the Land
QfJEgypt, &c,~] And efpecially this of the feventh
day Sabbath.
Qj. Hqw far then are n>e hound by the De-
calogue ?
Anfa. i. As it is the Law of Nature > 2. As it
is owned by Chrift, and made part of his Law*
Therefore no more of it bindeth dire&ly, than
we can prove to be either the Law of Nature^
or the Law of Chrtfl, 3. As it was once a Law
of God to the Jews, and was given them upon
a reafon common to them with us or all man-
kind, we muft ftill judge, that it was once a
Divine determination of what is molt meet,
and an expoiition of a Law of Nature , and
therefore confequentially , and as that which
intimateth by what God once commanded, what
we (hould take for his will, and is moft meet,
it obligeth ftill. And fo when the Law of Na-
ture forbiddeth Inceft, or too near marriages,
and God once told the Jews what degrees were
to be accounted too near, this being once a Law
to them direBly, is zVotlrine and Expofnion of
the Law of Nature ftill to us i and fois confe-
quentially a Law-, by parity of reafon. And fo
we (hall {hew anon that it is by the fourth Com-
mandment.
I V. The Law of Chrift bindeth us not to the ob"
fervation of the feventh day Sabbath. Proved.
1. Becauie it is proved that Chrift abrogated
Mcfes Law as fuch , and it is no where proved
that
(79)
that he reaiTumed this , as a part of his own
Law. For it is no part of the Law of Nature
( as is proved ) ( which we confefs now to be
part of his Law. )
Object. Chriji faith ,' that he came not todeftroy
the Law and Prophets, hut to fulfill them, and
that a hot or tittle Jhali not fafs till all be ful~
filled*
Avfw* He is the end of the Law for righte-
oufnefs to every one that btlkveth, Rom. 10. 4.
*lht Law was a Schoolmaftcr to bring us to Chriji ,
Gal. 3. 24. He hath therefore fulfilled the Law
according to his word, by his incarnation, life,
death and refurre&ion. It is paft away, but not
unfulfilled: And fulfilling it, is net destroying
it. The ends of it arc all attained by him ;
2. And though having attained its end, itceaf-
eth formally, as Mofes Law j yet materially, all
that is of natural obligation continueth under
another form * that is, as part of bU ferfeftLaw.
Therefore as our childit; Knowledge is faid, as
knowledge to be increafid and not done away,
when we come to maturity > but as childijh to
be done away i fo the Moiaical JewifhLaw, as
Gods Law in general is ferfefted by the ceffati-
on of the parts which were fitted to the Hate
of bondage , and by addition of more perfect
parts ( The natural part of it is made a part of
a better Covenant or frame : ) But yet as Mo-
faical and imprfeft it is abolished.
Briefly this much fufficeth for the anfwer of
all the allegations, by which any would prove
the continuation of Mofes Law, or any part of
it formally as fuch. I only add, That all Mofts
fSo)
Law, even fthe Decalogue was Political , evert
Gods Law for the Government of that particular
Theocratical Policy, as a Political body. There-
fore when the Kingdom or Policy ceafed, the
Law as Political could not continue.
2. It is proved that Chrift by his Spirit in his
Apoftles did inftitute another day. And feeing
the Spirit was given them to bring his words
to remembrance, and to enable them to teach
the Churches all things whatsoever he com-
manded them, it is molt probable that this was
at ririt one of drifts own perfonal Pre-
cepts.
3. And to put all out o£ doubt, that neither
the Law of Nature, nor any Politive Law, to
Adam^ Noahy or Mofes, or by thrift doth oblige
us to the. feventh day Sabbath, it is exprefly re-
pealed by the Holy Ghoit, Col. 2. 16. [ Let no
man therefore judge you in meats or in drinks , or
i& refpettof an Holy day ( or Feali ) or of the New
Moony or, of the Sabbaths^ which are ajhadotv of
things to come i but the body is of Chrift. ] I
know many of late fay, that by Sabbaths here is
not meaiit the weekjy Sabbath , but only other
Holy dayes, as Monethiy or Jubilee refts : But
1. This- is to limit without any proof from the
word of God:: When God fpeaks of Sabbaths in
general without exception, what is man that he
fhould put in exceptions without any proof of
Authority from God ? By fuch boldnefs we may
pervert all his Laws. Read Dr. Toung upon this
Text. 2. Yea, when it was the rveekjy Sabbath y
which then was principally known by the Name
u{%Sabbatby above all othei Feftivals whatfo-
ever,
e-
ever, it is yet greater boldnc(s without proof to
exclude the principal part, from whence the reft
did receive the name. 3. Bcfides the Feajis and
New Moons being here named as diltindr from
the Sabbath, are like to include fo much of JK*
other feparated dayes, as will leave it itill more
unmeet to exclude the weekly Sabbath in t1
Explication of that word [ Sabbaths^ .vhF
(b many Feaflsare firft diitinguiflied : ' hM *iflh
quit Grotw\ hie funt Azyma dies omer> fcenopt*
gia^ dies lh€9fM- 1
Obj. But the Sabbath mentioned ty $e Deca-
logue could not be included* ~
Anfo. This is fpoken without proof;' *uid the
contrary is before proved.
Obj. By this you will make the Chriftian Sab-
hath alfo to he excluded* Is not the Lords day
a Sabbath ?
Anfa. I am here to fpeak but of the
name i of which I fay, that, the common fenfe of
the word Sabbath was, a Day fo appointed to
Reft, as that the bodily Reft of it, was a primary
part of its okfervatiun , to he l^ept for it felf ',
and fuch the Jewifli Sabbaths were. Though
fpiritual Worfhip was then al(o commanded, yet
the corporal Reft was more expreily or frequently
urged in the Law, and this not only fubordinate-
ly as an advantage to the fpiritual worftiip, but
for it felf as an immediate and moft viiible and
notable part of Sabbatiiing. Even as other Ce-
remonies under the Law were commanded, not
only as do&rinal Types of things fpiritual, but
as external A&s of Ceremonious operous obedi*
1 encs fuited to the jews Minority, which is after
G sailed
i*2)
called the yoke which they and their Fathers were
unable to bear, Acts 1 5. Whereas the Lrds day is
appointed but as a Jeafinablc time fubferviently
to the fpiriiual rrork^ of the day •, And the bodily
KdL not required as primary obedience for it felfy
burtiiily for the fpiritual rsork^fafy : and there-
fore nb bodily labour is now unlawful, but fuch
'he ^ *u\{ c;crance t0 tne fpritual worl^ of the
\ £;***- Accidentally a fcandal and temptation
*.y others ) whereas the breach of the outward
Reft- of the Jews Sabbath, was z fin directly of
it felf without hindcrance of, or refpeft to the
fuiritua! Wofmip. So that the firji notion and
fenfe of a Sfbbath in thefe dayes being ( in com-
mon u(e ) A day of fuch Ceremonial Corporal
Kcjl, as the Jcwijh Sabbath was, the Lords day
isnevtr in Scripture called by that name •, but
tfce ^proper name is [ 7he Lords day. ~] And the
ancient Churches called it conftantly by that
name, and never called it the Sabbath, but when
they ipakc Analogically by allufion to the Jews
SabBath '■> even as they called the holy Table,
the Altar, and the Bread and Wine, the Sacrifice.
Therefore it is plain, that Taul is to be under-
fibod pf zWbroifr Sabbaths, and not of the Lords
AT.i .,.!,:-! tills *£kx o.,j i — ~ ~s*-*.~ mtiKLL-Hkix
vras lb Uriel, that the Ccrcmonioufnefs made them
fcom "of trie [Heathens, as appeareth by the
uon s» of Herat, lu 1. Jiff. 5?. Ferfius fat. 5.
fdvenal. fau 6. Martial, lib. 4. and others :
wTJ&ras they derided not the Chriftians for the
CenmcmousReJl, but fox their lVorJhty on that
day.
day. The Lrds day being not called a Sabbath
in the old fenfe then only in ufc, but difiinguifhed
from the Sabbath,cannot be meant by the Apoftlc
in his exclufion of the SMatb.
Obj. But the Apoftles then met in the Synagogues
with tlie Jews on the Sabbaths '-, 'Therefore it is not
tbifc dayes th it he memcth here. Col. 2.16.
Anfw. 1. You might as well fry, that there-
fore he is not for the ceflation of the Jemfh
manner of Wo)ftn\>, or Communion with them init^
becaufe he met with them*
2. And you may as well fay, that he was for
the continuance of Circumcilion and Purificati-
on., becaufe he purified himfe.lf and circu^ncifed
Timothy.
3. Or that he was for the continuance of their
other Feafts, in which alfo he rcfufed not to
joyn with them. .
4. But Paul did not keep their Sabbaths for-
mally as Sabbaths, but only take the advantage
of their AfTemblies, to teach them and convince
them h and to keep an interell in them : And
not fcandalize them by an unfeafonable violation
and contradiction.
5. And you mult note alfo, that the Text faith
not [ Obferve not Sabbath dayes ~] but £ Let no
man judge you ~] that is, Let none take it tor your
fin, that you obferve them not , nor do you re-
ceive any fuch Doctrine of the neceflity of keep-
ing the Law of Mofes. ~] The cafe feemeth like
that of things fir angled and blood, which were
to be forborn among the Jews while they were
offenfive, and the ufe of them hindred their
coAvcrfion. -
' G 2 Obi.
(84)
Ob). But the ancient Chriftians did obferve
both dayes.
Anfo. i. In the firft Ages they did as the
Apojtles did v that is, i. They obfervtd no day
iki&ly as a Sabbath in the notjon then in ufe :
2. They obferved the Lords day, as a day fet
apart by the Holy Gholt for Chriitian Worfhip.
3. They fo far obferved the Jews Sabbath mate-
rialy, as to avoid their fcandal, and to take op-
portunity to win them.
2. But thofe that lived far from all Jews, and
thofe that lived after the Law was (ufficicntly
taken down , did keep but out day, even the
Lords day, as fcparated to holy uks : except
fome Cfyfriftians who differed from the reft, as
the followers of FapM did in the Millenary
point.
3. And note that even thefe diflenters, did ftill
make no quellion of keeping the Lords day, which
fheweth that it was on foot from the times of the
Apoftles. So IqnatiM ( whoever it was, and
whenever he wrote ) faith that |[ After the
Sabbath r?e keep the Lords day, ] And Ffeudo-Ck-
tnens Car,* 33. faith [ Servants rrorl^ five d ayes,
ha on the Sabbath and Lo ds day, they l^ecp holy
d*y in theChnrch, for the Votlrine- { or Learning ).
0] Guftlincfs ~\
* The Tail of (I*/. 4. ic is of the fame fenfe
v?\xhCoL 2. 16. againft the Jews Sabbath, and
rbciclore needcth no other defence.
And I would have you coniider , whether as
0 ifts Refurrcclion was the foundation of the
L< ids day, (0 Chriils lying dead and buried in
a Gx.ve on the feventh day Sabbath, was not a
fund*-
rs5j
fundamental abrogation of it : I lay not the
Actual and plenary abrogation : For it was the
Command of Chrift by his Word, Spirit, or both
to the Apoftles before proved, which fully made
the change : But as the RefurrecTion was the
Ground of the new day, fo his Burial fcemeth
to intimate, that the day with all the Jewifli
Law which it was the fymbolical profession of,
lay dead and buried with him. Sure I. am that
he faith, when the Bridegroom is taken from
them, then mall they faft and mourn *, but he
was molt notably taken from them, when he lay
dead in the Grave » And if they muft fjft and
mourn that day, they could not keep it as>d
Sabbath, which was a day of joy. Therefore
as by death he overcame him that had the power
of death,. Heb. 2. 14. and as he nailed the
hand- writing of Ordinances to his Crofs % io he
buried the Sabbath in his Grave, by lying buried
on that day.
And therefore the Weftern Churches , who
had fewer Jews among them , did faji on the
Sabbath day, to (hew the change that Chrifts bu-
rial intimated : Though the Eaftern Churches
did not, left they mould offend the Jews.
And that the ancient Chriftians were not for
fabbatizing on the feventh day, is vifible in the
writings of moft, fave the Eaftern ones before
mentioned. 'tertuU. cont. Marcion lu I. cap. 20.
I & Cbryfoft. Tbeodoret, Primafius, &c. on Gal. 4.
! expound that Text, as that by Vayes is meant
thejewilh Sabbath, and by Moneths, the New
I Moonsa &c*
G 3 Cyprian
(80 .
Cyprian 5^. E/w?. ad Hidum faith, that tie
eighth day is to Christians, what the Sabbath was
to the jforr, and calkth the Sabbath, the Image
of the Lord s day. Atbanafw de Sab. & Circum-
cif. is full and plain on it. See fertuUian Ad-
vcrfi Jud£. c. 4. Awbrof. i;i Eph. 2. Auguft.
Ep' 118. CUryfift. in Gal. 1. & Horn. 12. ad pop.
Hilary before cited Prolog, in Tfilm. Origen Horn*
23. in Num. Item tcriull. de Idol. c. 14. Epiphan.
/. 1. num. 30. noting the Nazzrti and Ebionti
Hereticks, that they kept the Jews Sabbath. In
a word, The Council of Laodi:£a doth Anathe-
matize them that did Judaizeby forbearing their
Labours on the Sabbath or feventh day. And
asSczimcn tells us, that at Alexandria and Rome
they ufed no Afllmblies on the Sabbath, fo where
they did, in molt Churehes they communicated
not in the Sacrament.
Yea, that Ignatius himftlf ( true or falfe )
who faith as aforecited [ /ftcr the. S abb 2th let
every hver of Chrifi celebrate the Lords day ]
doth yet in the fame Epi'ftle ( ad Ishgnef. ) before
fay \_0 Id things arc p. fed away, beheld all things
an made new'. For if rrc yet live after the jervifh
Laiv, and the Circirnclfon of the flejh , rrc deny
that tve h.ive reamed Grace -Let us not there-
fore kgcp the Sabbath ( or fjbbatizo ) Jcmfl)!y, as
delighting in Idiom fs ( or Rcji from labour. ) For
b? that will n't MMkr, lot him nit cat. Lt the
fwcat rf thy brofrj thiM jbfllt A >t thy bread. J I
eonfefs J taKe the cited Texts to have been added
jinccthc body of the Epiftle was written 5 but
though the Writer favour of the Eaftern cuiiom,
yrtt he fheweth they did not fabbatize on the ac-
count
(S7)
count of the fourth Commandment, or (uppofed
continuation of the Jewifh Sabbath as a Sabbath :
For bodily labour was ftri&ly forbidden in the
fourth Commandment.
Dionyfwr Alexandr. hath an Epiftle toBafili-
desa Bifhop on the Queftion, Whei the Sabbath
Faft muft end, and the obfervation ot the Lords
day begin , Biblioth. Patr. Grtc. Lat. Vol. i.
p. 306. In which he is again!* them that end their
Fait too foon. And plainly intimatcth that the
(tvcHth day was to be kept, but as a prepara-
tory Faft ( being the day that Chrift lay in the
grave ) and not as a Sabbath, or as the Lords
day.
1 cite not any of thefe, as a humane autho-
rity to be fet againft the authority of the fourth
Commandment > But as the certain Hiftory of
the change of the day which the Apoftles
made.
Qu. How far then U the fourth Command-*
went Moral ? you feem to fubvert the old foun-
dation , which moft others build the Lords day
upon,
Anfw. Let us not entangle our felves with
the ambiguities of the word [_ Moral ] which
moft properly (ignifieth Ethical, as diftindfr from
Phyfical, &c. By Moral here is meant that
which is (on what ground foever ) of perpetual
or continued obligation : And fo it is all one as
to ask how far it is (till obligatory or in force i
To which I anfwer,
1. It is a part of the Law of 'Nature, that God
\be folemnly worjhipped, in families and in' holy of"
ftmblies. " •
G 4. 2; It
(88)
a. It is a part ofrthe Lav? of Nature, that where
greater things do not forbid it , a ftated time be
appointed for this fervice, and that it be not left
at Randomc to every mans will*
3. It is of the Law of Nature , that where
greater matters do not binder it, this day be one
and the fame in the fame Countreyss yea,- if it may
he tbrcugh the world*.
4. It is oi tht Law of Nature, that this day be
ftot fo rarely as to hinder the ends of the day, nor
yet fo frequently as to deprive us of opportunity
for our neceffary corporal labour*
5. It is of the Law of Nature, that the holy du-
ties of this day be ft t hindered by any corporal
fpork^? or flcJh{y plcafure, or any unneceffary thing
which contradiUeth the holy ends of 'the day,
<?. It is of the Law <f Nature, that liulers,
and in fpecial Majiers of families , do takg care
that their bferieurs thus obferve it.
In all thtfe points the tourth Commandment
being but a tranfeript of the Law of Nature,
jyhich we can yet prove from the nature of the
reafn of the thing, the matter of it continueth
( not as Jewifh,but ) as Natural.
7. Eciidcs all this, when no mn of himfelf
could tell, whether one day mjhc or feven or
eight \\ at his duty t^pbicrvc, God hath come
in, and i? By Voltrhtc or Hijtory told u§, that he
made the ir odd infxdaycs,2\)d rejiedthe feventb.
2. f>y Lev; \ and hzlh commanded one day in fev en
to tie J err: ; by which he hath made known con-
fcqvential'y to all me*:, that one dy in fezen it the
fititjl prnporticn rf time. And the cafe being
flips determined by God, by a Law to others, doth
: con-
eonfequentialfy become a Law to w, beeaufc it
is the determination of Divine Wifdom •, unlefs it
were done upon Tome realons in which their
condition, dijfereth from ours. And thus the
Doctrine and Reafons of an abrogated Law,
continuing, may induce on us an obligation to
duty. And in this fenfe the fourth Command-
ment may be faid ft ill to bind us to one day in
feven.
But in two points the obligation f even as to
(he Matter ) ceafeth. i. We are not bound to
the feventh day, bccaufe God our Redeemer who
is Lord of the Sabbath, hath made a change.
?. We are not bound to a Sabbath in the old no-
tion*, that is, to a day of Ceremonial Reft for it
filf required > but to a day to be fpent in Evan-
gelical Worfhip.
And though I am not of their mind who
fay, that the feventh day is not commanded in
the fourth Commandment j but a Sabbath only \
yet, I think that it is evident in the words,
that the Ratio Sabbati, and the Ratio diet fep-
timi are diftinguifhable : And that the Sabbath
as a Sabbath^ is firft in the precept , and the
particular day is there but fecondarily , and fo
\mutably s as if God had faid, I will have a
particular day fet apart for a holy Reft, and for
my Worfhip > And that day jhall he one in feven,
and the feventh alfo on which I refted from my
workj.
And thus I have faid as much as I think
needful to fatisrie the confiderate about the
day : Again profefling i. That I believe that
Jie is in the right that maketh Confcience of
ther
090 )
the Lords day only. 2. But yet I will not
break Charity with any Brother that (hall in
tendernefs of Confcience keep both dayes ^ efpe-
cially in times ot prophanefs when tew will be
brought to the true obfervation of one, 3. But
I think him that keepeth the feventh day on-
ly and neglecteth the Lords day, to fin againft
very evident light , with many aggravations.
4. But I think him that keepeth no day ( whe-
ther profelTedly , or pra&ifing contrary to his
profeflion i whether on pretence of avoiding
Superftition, or on pretence of keeping every
day as a Sabbath ) to be far the word of all.
I (hall now add (omewhat to fome appen-
dant Queftions.
CHAP.
(9D
CHAP. VIII.
Of the beginning of the Day*
Queft. I'TTT^w doth the Lords day begin?
W Avfo- 1. If we can tell when
any d.ty beginneth, we may know when that
beginneth. If we cannot, the neceflity of our
ignorance, will (horten the trouble of our fcftfcf
ples by excufing us.
2. Becauiethe Lords day is not to be kept
as a Jervijh Sabbath ceremonioufly , but the
'time and the Reft are here commanded fub-
ferviently for the iror}^ fake, therefore we have
not fo much reafon to be (crupulous about
the hours of beginning and ending, as the Jews
had about their Sabbath.
3. I think he that judgeth of the beginning
and ending of the day, according to the com*
mon eftimation of the Countrey where he liv-
eth, will beft anfwer the ends of the Inftituti-
on. For he will ftill keep the fame proportion
of time*, andfo much as is ordinarily allowed
on other dayes for rvorJ^, he will fpend this day
in holy reorkj i and fo much in reft as is ufed to
be fpent in reft on other dayes * ( which may
ordinarily fatisfie a well informed Conlcience )
I And if any extraordinary occafions ( as jour-
neying or the like) require him to doubt of
- any
....
any hours of the night, whether they be part
of the Lords day or not, I. Ft will be but his
Jleeping time , and not his worjhippinz, time*
which he will be in doubt of: and 2. He will
avoid all fiandal and tempting others to break
the day , if he meafure the day by the com-
mon eftimate : whereas if the Countrey where
he liveth do efteem the day to begin at Sun-
fating^ and he fuppofe it to begin at Mid-
night , he may be fcandalous by doing that
which in the common opinion is a violation
of the day. If I thought that this fhort
kind of folution, were not the fitted to afford
juft quietncfs to the minds of fober Chriftians
in this point, I would take the pains to fcan
the Controverfie about the true beginning of
dayes : But left it more puzzle and perplex,
than edifie or refolve and quiet the Confcience,
I favemy felf and the Reader that trouble.
CHAP.
(93)
C H A P. I X.
Queft. i.TTOw fhould the Lords day be kept
JLXor ufed?
Avfvp, The Pra&ical Directions I have given
in another Treatife. I (hall now give you
but thefe generals.
I.
I. The day being feparated or fet apart for
HdyWorfhip, mult accordingly befr5ent therein.
To (an&itie it, is to fpend it in holy exercifes:
How elfe fhould it be ufed as a Holy Day > I
was in the Spirit on the Lords day> faith St.Jobn>
Rev. i. ic.
I I. The principal work of the day is, the
Communion of Chriftians in the public}^ exercifes
of Gods worfhip. It is principally to be fpent
in holy ajfcmblies. And this is the ufe that the
Scripture cxpreily mentioneth, Alls 20. 7. and
•intimateth 1 Cor. 16. 1, 2. And asmoft Expo-
tors think, John 21. when the Difciples were
gathered together with the door (hut for fear,
of the Jews. And all Church Hiftory affureth
us, that iu thefe holy AJfemblies principally, the
day was (pent by the ancient Chriftians. They
fpent almoft all the day together.
3. It is not only to be fpent in holy exercifes,
but alfo in fitch fpecial holy excrciits as are fui-
table to the purpofes of the day. That is, it
is
is a day of Commemorating the whole work
of our Redemption > but efpecially the Refurre-
Qion of Chrift. Therefore it is a day ttTbanhi*
giving and Praife ■■> and the fpecial fcrvices of
it muft be Laudatory and joyful exercifes.
4. But yet fyecauie it is finncrs that are cal-
led to their work , who are not' yet fully deli-
vered frorp their fin and mifery, thefe praifcs
ttiuft.be mixed with penitent Confeifions, and
with earnefVPetitions, and with diligent Learn-
ing the will of God*
More particularly, the publick exercifes of
the day are, i. Humble and penitent Confeifions
of fin. 2. The faithful and fervent prayers of
the Church. 3. The Reading, Preaching and f
Hearing of the Word of God, 4. The Com-
munion of the Church in the- Lords Supper. I
5. The Laudatory Exhortations which attend h h ;
And the ftnging^ and fpeakjng of the praifcs of
our 'Creator and Redeemer and Sanclifier ^ with -i
joyful Thanksgiving for his wonderful benefit?. :
<5. The feafonable exercifepf holy Difcipline on j
particular perfdns , for comforting the weak, ;
reforming" the fcandalous, -'calling out the ob-
flinately impenitent, and abfofving and rectiv- ,
ing the penitent. 7. The Pallors bleffing the ;'
people, in the name of the Lord. 8. And as art
Appurtenance in due feafon, Oblations or Con-
tributions for/ holy and Charitable ufes 5 even
for the Church and Poor, which yet may be put
off to other <Jayes,. when >t is more convenient
iptodo.
Qy. But who ii it that w$ h prefent in all
thefe exercifes r
Jnfw*
:
( 95J
Anfo. Where there is no Church yet called,
the whole day may be fpent in Preaching to> and
| teaching the unconverted Infidels : But where there
is a Church, and no other perfons mixt, the whole
exercifes of the day muft be fuch as are fitted to
the date of the Church. But where there is
a Church and other ferfons (Infidels, or impeni-
tent ones; with them , the day muft be fpent
proportionably in exercifes fuitable to the good
of both * yet fb that Cburch-exercifes mould be
the principal work of the day. And the ancient
laudable practice of the Churches was, to Preach
to the Infidel auditors and Catechumens in the
morning, on fuch Subjects as were mod fuitable
to them, and then to difmifs them, and retain
the faithful ( or baptized ) only j And to 'teach .
them all the Commands of Cjirift j To ftir them up
to the Joyful commemoration of Cbrift and his
Refurre&ion, and to frig Gods praifes , and ce-
lebrate the Lords Supper with Eucharifiical ac-
knowledgments and joy. And they never kept
a Lords day in the Church, without the Lords
Supper > In which the bare admipiftration of the
fignes was not their whole work •, but all their
Thankfgiviiig and Praifing exercifes, were prin-
cipally then ufed, and connexed to the Lords
Supper > which the Liturgies yet extant do at
large exprefs.
Andl know no reafpn but thus it (hould be
ftilh or at lea ft but that this courfe (hould be
:he ordinary celebration of the day.
Qj. "But feeing the Sabbath was infiitutedin the
hgW'iirigi to commemorate the worl{ of the Crea-
)^«, muji that be laid by now^ becaufe of our com-
memoration
(96)
mcmordtion of the worj^ofour Redemption?
Anfrv* No : Our Redeemers work is to re-
(tore us to the acknowledgement and Love of
our Creator. And the Commemoration of our
Redemption fitteth us to a holy acknowledge-
ment of the Almighty Creator in his works :
Thefe therefore are ftill to go together \ accord-
ing to their feveral proper places : Even as the
Son is the way to the Father, and we mud never
icparate them in the exercife of our Faith, obe-
dience or Love. A Chriftian is a fan&ified Phi-
lotopher: And no min knoweth or acknowledg-
ed Gods works of Creation and Providence
aright, in their true (enfe, but he that feeth God
the Creator and Redeemer, the Beginning, the
Governour and the End of all. Other Philofo-
phers are but as thofe Children, that phy with
the Book and Letters, but underitand not the
matter contained in it \ or like one that teach-
eth boyes nitide litcras fingcre, to write a curious
hand, while he undexftands not what he ivritctb.
Obj. Bttt to fpendfo much of the day in publicly'
as ymfpeak^of -mil tire out the Minijler by Jpcak?
ingfo long". Few men are able to endure it*
Anfo. i.' How did the Chriitians in the PrK
mitiveChurches ?■ They met in the morning, and
often (as far as I can gather) parted not till
night, (And when they did go home between the
Morning and Evening Service, it was but for a
litHe time; )'
Obj. *jChen they made it afafl and not afeftiv.il.
Anftv. It was not the ufe then to eat dinners
in thofe hot Countreys •, much lefs three meals
a day, as we do now. And they accounted it a
* Efficient
C97)
fufficient feafting, to feail once, at Supper \ which
they did at the hrit all together at their Church-
meeting, with the Sacrament i But afterward
finding the inconvenience of that they feafted at
fiome, and ufed only the Sacrament in die
Ghurch : which change was not made without
the allowance of the Apoftles * Paul faying,
i Cor. 1 1 . Have ye not houfes to eat and (Irinl^
in ? or dtfpfe ye the Church of God f
2. I further anfwer that the work of the day
being done according to the primitive ufe, it will
■be no exceflive labour to the Minifter : Becaufe in
the Celebration of the Lords Supper, he is not ftill
in one continued fpeech, but hath the intermiflion
of Action, and ufeth fhoiter Speeches which do
not fo much fpend him. And the people bear a
conliderable part, to wit, in Gods praifes, which
were fpoken then in their laudatory tone, and are
now uttered by the tinging of Pfalms ( which
fhould not be the leaft part of the work.^) And
though their manner of finging was not like ours,
in Ritbmey and 'Tunes melodioujly, (zs neither
were the Hebrew, Greek or Latine Poems fo
fung*,) but as mod think, more like to our Ca-
thedral {inging, or laying', yet it followeth not
that this is the beft way for us, feeing ufe hath
made our Tunes and Meeter, and way of finging
mpre meet for the ends to which we ufe them,
that is, for the chearful confent of all the
Church *> Neither (hould any think that it is a
humane unlawful invention, and a finful change,
to turn the old way of finging ( ufed in Scri-
pture times and long after) into ours *, For the
old way of ^Cnging was not a Divine infiitutiottj
H but
but a ufe > and feveral Countreys had their f$vt-
ralufes herein : And God commandeth us but to
Praife him, zndJuigPfdlmes-, but doth not tell
us what mcetcr or tunes we (hall ufe^ or manner
of finging, but leaveth this to the ufe and con-
venience of every Countrey : And if our way
and tunes be to us by cuftcme more convenient
than thofe of other Nations in Scripture times,
we have no reafon to forfake them, and return
to the old ("Though yet the old way is not to be
judged a thing forbidden.) And we fee that
cuftome hath to far prevailed with us, that many
thoufand Religious people, do cheerfully fing
Pfalmes in the Church in our Tunes and way,
who cannot endure to ling in the Cathedral or
the ancient Scripture or primitive way, nor to
ufe fo much as the Laudatory Refponfes.
3. And I further . anfwer that every Church
fhould have more Minifters than one, as the an-
cient Churches had hefides their Readers * and
then one may in fpeaking eafe another*
4. But latiiy I anfwer, that Thefe circumftances
being alterable according to the ftate et Countreys
& Conveniences,! do not difcommend the cuftome
of our Countrey, and of mod Chriftian Churches
in our times, in making an intermiiiion, and go-
ing home to dinner •, as being fitted to cur con^
dition. And then there remaineth the lefs force
in the. objection, as to the weariiu(s of the Mi-
nifters, or the people.
I forbear to fay more of the publick Church-
performances, having defcribed them all in a
(mail Bqok called Vniverfal Concord, and . having
exemplified all except Preaching, in our Re-
formed
formed Liturgie given in to the Bifhops at the
Savoy*
Only here, I will anfwer them, who object
much that the Ancient Churches fpent not the whole.
day in exercifes of Religion^ nor forbad other exer-
cifes out of the time of publicl^worjhip-, becjufe we
read of little other ohfervation of it by th$my but
i what was done in the publick^ Affembhes*
An f tv. i. We rind that they took it to be a
fandlitied or ftp ar a ted day ', And they never
diitinguifh, and fay, that Part of the day only was
feparated and fandfified to fuckufes. If they d^d,'
which part is the fanftitied part of the day ? what
houres were they which they thought thus ftpa-
rated ? But there rs no fuch diftin&ion or limi-
tation, in the writings of the ancient Doctors.
2. What need you rind much mention, what
they did out of the time of publick Worfhip,
when they fpent all the day frequently at firit, and
almoft all the day in after times f with fmall in-
termiflion; in publick WTor(hip ? Do you ftay
but as long at Church as they did, even almoft
rrom Morning till Night, and then you will find
little rime to Dance or Play in. But yet, 3. There
want not Teftimonies that they thought it unlaw-
ad to fpend any part of the day, in unneceffary
iiverfions from holy things, as Di.Touxg hath
Jhewed.
♦III. So much of the day as can be fpared from
j> ublick Church- wor{hip,(aud diverlions ofneceffi-
jy^fhould be next fpenf molt in holyfamily-cxercifes.
\nd in thofe unhappy places where the publick
Jvorfhip is flenderly and negligently performcd,(on
H 2 fome
C ioo )
fome fmall part only of the day) or not at all,
or not fo as it is lawful to joyne in it, (as in Ido-
latrous Wor(hip, &c.) there Family mrjbip muft
take up raoft of the day : And in better places, it
muft take up fomuch as the publick Worfliip
fpareth.
And here the fumm of holy cxercifes in Fa-
milies is this ( which having elfewhere directed
you in, I muft but briefly name.)
1. To fee that the Family rife as early on this
day as on others,and make it not a day of fleep and
idlenefi: Andnotto futfer them to violate pro*
phane or neglett the day, by any of the fins here-
after named,
2. To call them together before they go to
the folemn Aflembly, and to Pray with them and
praife God, and if there be time, to read the
Scripture, and tell them what they have to do in
publick.
5. To fee that Dinner and other common em-
ployments make no longer an intermiflion than
is needful ^ And to advife them that at their
meat and neccjfary bufineff, they (hew by their
holy fpeecbes, that their minds do not forget the
day, and the employments of it.
4. To fing Gads praife s with tbetn^ if there be
time, and bring them again together to the
Chwrch-aflembly.
5* When they return either to take fome
account of them what they have learned, or *to
call them together to pray for a bkffing on what
they have heard, and to ling praifes to God,
and to urge the things which they have heard
upon'them*
tf.At
fioi)
6. At Sapper to behave themfelves foberjy
and piou.fly : And after Supper to (hut up the
day in Prayer and Praife > And either then or
before, either to examine or exhort inferiours,
according as the cafe of the perlons and families
(hall require (Tor in fome Families it will be beft
on the fame day to take an account of their pro-
fiting, and to Catechize them : And in other
Families that have leifure, ether daies may be
more convenient for Catechiimg and Examina-
tions, that the greater works of the Lords day may
not be (hortened. )
I V. So much of the day as can be fpared from
fublicl^ and family worfhip, mull be fpent in
fecret^ holy duties : fuch as are, i. Secret Prayer.
2. Reading of the Scriptures and good Books.
?|. Holy Meditation > 4. And the fecret Confe-
ence of bofome friends. Of which I further
adde,
1. That where public}^ or family worfhip can-
j not be had ("as in impious places) there fecret
. duties rnuft be the chief, and make up the de-
fect of others. And it is a great happinefs of
good Chriftians who have willing minds, that
they have fuch fecret fubftitutes and fuppliesi
That they have Bibles and fo many good Books
to read, That they may have a friend to talk with
of holy things > But much more that they have
; a God to go to, and a Heaven to Meditate on,
fbefides fomany Sacred Verities.
2. That my judgement is, that inthofe places
where the publick Worflnp taketh up almoft all
the day, it is no fin to attend on it to the utmoft,
H 3 and
. ( 102 )
and to omit all fuch Family and fecret cxcrcifcs
as cannot be done, without omiffioh of the pub-
Tick. And that where the % publick exercifes
allow but a little time at home, the Family du-
ties fhould take up all that little time, except what
fome (horter fecret Prayers or Meditations may
have,which will, not'hinder family duties.And that
jt is a finful diforder to do other wife. Becaufe
itHe Lords day is principally fet apart for ptblic}^
nwjh:p > And .the more private or fecret is as it
were included in the' publick : Your Families are
at Church with you > The fame Prayers which
you wculd put up in fecret, you may (ufuallyj
put up in publick, and in Families: And it is a
turning Gods Woifhip into a Ceremony and Su-
'pcriUtioiyo think that you mud nectffarily put up
rhe fame Prayers in a.Clofct, which you put up
in the Faipily or Church, when you have not
time for both. (Though when you have time,
fecret prayer, hath its proper advantages, which
are not to be neglected.) And alfo, what fecret
or family duty you have not time for on that day,
you iiiay do on another day, .when you cannot
me to Church AfTemblies. And. therefore it
is an Errour to think that the day mult be di-
vided jn equal proportions, between Public^
f?awly\ and Secret Duties ; Though yet I think
knot amifs that feme convenient time for Family
and: Secret duties be left on that day-, but not (o
much as is 'fpent in publick, nor nothing
nee* it.
If any (hall now object, [I do not believe that we
are bound to all tbk ado^ nor fa to tire out our felves
in Religious exercifes ; (fbere is all this ado com"
minded m ? ^ 'I ai>
C 103 )
'I anfwer, 1. I have proved to you that in
Nature and in Scripture fet together as great a
proportion of time as this for holy exercifes'is
required.
2. But O what a Carnalttnthankful heart, doth
this objection ngnifie ? What, do you account
your Love to God, and the Commemoration of
his Love in Chrift3a toi/e ? What if God had only
given you leave, to layby your worldly buflnefs,
and idle talk and Childifh play, for one dayes
time, and to learn how robe like Chrift and An-
gels, and how to make fure of a Heavenly Glory,
inould you not gladly have accepted it as ah un«
fpeakable benefit ? O what hearts have thefe
wretched men that mult be contained by fiar
to all that is good, and holy, and fpiritual ^ and
will have none of Gods greateft mercies5 unlefs
it be for fear of hell (And they (hall never have
themindeed till they tovfibemJ) What hearts
have thofemeri, that had rather be in an Ale-
houfe, or a' Play-houfe, or afleep, than to be in
heart with God ? That can rind fo much plea-
foe in jetting and idle talking and foolery, that
they can better endure it, than to perufe a Map
of Heaven, and to read and hear the Sacred
Oracles! Who think it a toile to praife their
Maker and Redeemer; and a pkafore to game
and dance and drink ! Who turn the glafs upoa
the Preacher, and grudge if he exceed his hour \
and can lit at a Tavern or Alehoufc^ or hold on
in any thing thats vain, many hours and never
complain of wear in efs ! -Do they not tell the
world what enemies they are to God, who love a
pair of Cards:* or Dicej or Wanton Dalliance.,
H 4 better
( 104;
better than his Word and Worfhip ? Who think
fix dayes together little enougfi for their worldly
work and profit, and one day in (even too much
to fpcnd in the thoughts of God and life Eter- j
nal ? Who love the dung of this prefent World, *
fp much better than all the joyes above, as that
they are weary to hear of Heaven above an hour
at a time, and long to be wallowing in the dirt
again ? Is it not made by the Holy Ghoft, a mark
not only of wic\ed men, but of men noteirioufly
ivickgdy to be Lovers . of pleafures more than of
God? 2 Tim. 3.4.
O Sinners, that in thefe workings of the7
wickednefs and malignity of your hearts, you
would at laft but know your {"elves f Is it not the*.
Carnal mind that is thus at enmity to Goa\ and \
juither, is nor can be fabjett to bti Law, Rom. 8.
<$, 7, 8 ? Which will you take to be your friend >
Him that lovctb your company, or him that is
a weary of it, and is glad when he hath done
with yon, and is got 3way > what would you
thiiik of Wife, or Child, or Friend, if they mould
reafpn as yon do, 3nd lay, What Live doth bind
me. to be jo many hours in the Huufe^ or Company ,
or Service of my Husband, my Father, or my
Ftiend > You do not ufe if you have afeait, or a,
Cup of Wine before you, to ask, Where d,Jth God
Command me to Eat or Drinks it / You can do
this without a Command i if you hear but of
a gainful Market i ypu ask not, Where doth
God make it my duty to go to it ? If one would
give you Money or Land, you would fcarcely
^sk, How prove ypu that lam bound to take
} Ypu wpuld.be glad of, Leave, without
Commands^
Cio5 )
Commands. If the King fhould &y to you,
Ask what you will, and I will give it you, you
would not fay, Where am 1 bound of God
to ask ? And when God.ialth, Ask and it fliall
be given you, you fay, How prove you that 1
am bound to ask ? You can fing ribbakL Songs,
and Dance without a Command \ You canFeaft,
and Playy and Prate, and Sleep, and Loyter in
idlenefs without a Command v But you cannot
learn how to be faved, nor praife your Re-
deemer without a Command. A Thief can^
Steal, a Fornicator can Play the Bruit, a Drunk*
arcl can be Drunk, an OppreiTour can make him*
felf hateful to the OppreiTed, not only with-
out Law, but againft it > But you cannot Re-
joice in God, nor live one day together in his
Love and Service, without a Law, no nor
mtb it neither. For becaule you had rather
not Love him, it is certain that you do net
Love him : And becaufe you had rather play
than pray, and ferve the fle(h than ferve your
Maker > it is a certain fign that you do not
ferve him* with any thing which he will ac-
cept as Service, for while he hath not your
hearts, he hath nothing which he accepteth.
Your Knee and Tongue only is forced againft
your will to that which you call ferving him i
But your Hearts or Wills cannot be forced.
when you had rather be elfewhere, and fay
When will the Sermon and Prayer be done,
that I may be at my Work or Play ? God taketh
it as if you were there where you had rather be/
I pray you deal openly, and tell rne? you
that think a day. too long for God, and are
weary
(106)
wesry of all holy work, What would you'' oe .
doing that while, if you had your choice ? Is it
any thing which you dare fay is better }t Dare
you fay, that p hying is better than Praying, and
a FipejJik Dancing is better than prailing G'od
wittaffalrns ? Or that your Sleep, or Gamesp or
Chat* or Worldly bufinefs il better thin" the
Contemplation of God and\Gl'ory ! And will
thofe deceivers -of the .people '4!fii fay/ this,.
who teach th<tfri that it' is a tedious urtcoin-
nnanded .thing, to (erve .God fo long? I ''think
they dare not fpeak it out. / If they dare- let
them not grudge that irnei muft'be for ever
(hut out of 'Heaven, where there will be nothing
tlfe but holiheil. But it ybu dare not TaV io:
the^'
e 'W(
. cry thing than of 'holinefs, unlefs 4 you
thmk every thing better thanholineis.
Specially" thofe men, i. whole judgment
is for rrin-nnrfiu^ mould not ask; where inhere
a Command^ for, any good which. they' are
willing of. : But doth ' noc. this '(hew fyitWcL
had rather ?-her.e were no Cpmirund Writ >
Be judges 'your felye?. '2. "AWT they, that* are
tor making trie Churches' a Sreflj deaf more
work than" God Bath made' them, " ( O what
abundance 'n.iiv fopery made H and' what u
multJrudeJol [rfew Rdfjfiffii particles ! j me-
thinks mould no-f for matte lay that Go;d; hath
tired them out, and nlade them too much
work already ? Do you cry out, What. a
wearinefs is this "on: day , when you
would
C 107 J
would addc of your own fuch a multitude of
more dayes, and more work ?
Yet though I talk of doing it willingly if
you had no forcing Law of God, but bare leave
to receive fuch Benefits, my meaning is not
that God hath left any fuch things indifferent
or made them only the matter of Counfels and
not of Cemmands : For he hath made it our
duty to receive our own benefits^ and to do that
which tendeth to our own good and Salvation.
But if it had.been fo, that we, had only leave to
receive fp great mercies without any other pe-
nalty for refufing, than the lofs.of them, it
fhould be enough to men that Love themfelves,
and know what is for their good. Much more
when commands concurr.
CHAP,
(io8)
CHAP. X.
How the Lords Jayjhoutd not be §enl : Or, What
U unlawful on it ?
r A S to the rcfolving of this Que ft ion alio,
XJL I would wifh for no greater advantage on
him that Idifpute with, but that he be, a man,
that Lovetb God. and Holinefc and knoweth fome-
what of the difference between things temporal
and things Eternal i and knoweth what is for
the good of his foul > and preferreth it before
his body *, and hath an appetite to relifh the
delights of Wifdom, and of things moft excellent
and Divine. And that he be one that knoweth
his own necedltks, and repenteth of his former
lofs of time ? and livtth in a daily preparation
for death > that is, that he be a real Chriftian i And
then by all this it will appear, how the Lords day
tnuii not be fpent > or what things are unlawful
to be done thereon*
/] f. Undoubtedly it mufl not be (pent in mckj
ednefs : In gluttony or drunkcnnefsy chambering or
wantonnefs , ftrife or envying , or any of thofe
works of the flcfli, which are at all times fin-
fuf. An evil work is moft unfuitable to a holy
dty. And yet, alas, what day hath more ryot-
ting
Crop)
ting and excefs, of meat, and drink, and wan-
tonnefs, and floth, and luit, than it >
1 1. It ought not to be fpent in our worldly
bufineffes, which arc the labours allowed us on
the fix dayes i unlefs Ntceffity or hbrcy make
them at any time become fuch duties of the
Law of Nature, as Pofuives muft for that time
give place to. For how is ir a day feparated to
holy employments, if we rpend it in the common
bufinefs of the world > It is the great advantage
that we have by fuch a feparated day, that we
may wholly call orT our minds from the world,
and let them on the world to come, and exer-
cife them in -holy communion with God and
his Church, without the interruptions and di-
ftra&ions of any earthly cogitations,, A di«
vided mind doth never perform any holy work,
with that integrity and life., as the nature of it
requireth. Heavenly con ttmpiat ions are never
well managed with the intermixture of divert-
ing worldly thoughts : So great a work as to
converfe in Heaven, to be rapt up in the admi-
rations of the Divine perfections , to kindle a
fervent Love to God, by the contemplation of
his Love and Goodnefs, to triumph over fin
-and Satan with our triumphing glorified Head,
to Commemorate his Refurre&ion , and the
whole work of our Redemption with a lively
working faith, doth require the whole heart, and
will not confift with alienc thoughts, and the
diverfion of flefhfy employments or delights.
Nay, had we no higher work to do, than to
fcaich our hearts, -and lament x>ui Ens, and heg
for
for mercy, and learn Gods Word, and treat
with our Redeemer about the faving of our
fouls, and to prepare for death and judgement,
furely it mould challenge all- our faculties, and
tell us that voluntary diverflons, do too much
favour of impiety and contempt. It is the great
mercy of God, that we have leave to lay by
thefe clogs and impediments of the foul, and to
feek his face with greater freedom , than the
incumbrances of our week day labours will
. allow us. No flave can be fo glad of a Sab-
baths eafe from his for eft toil and bafeft drud-
gery, as a believer mould be to be releafed from
his earthly thoughts and bufinefs, that he may
freely, entirely and delightfully converfe with
God.
III. The Lords day muft not be fpent in
tempting, diverting, unneceifary recreations, or
pleafures of the flefh. i. For thefe are as
great an impediment to the holy employment
of the foul, as worldly labours , if not much
more. It is eafier for a man to be exercifed in
heavenly cogitations, at the Plow or Cart, or
other fuch labours of his place and. Calling,
than at Bowls, or Hunting, or Cards, or Dice, or
Stage-playes, or Races, or Dancing, or Bear-bait-
ings, or Cock-fights, or. any fuch fenfual fports,
Ineed no proof of this to any man, that hath
himfelf any experience, of the holy employ-
ments of a believing foul, or that ever knew
what it was to fpend one Day of the Lord
•alright *, And no proof will fuffice them that have
V9
< ■
V 111 )
m experience, becaufe they know not cfTe&ually
what it is that they talk of.
2. We hnd that even on other daies, the worft
menaremoft addi&ed to thefe fports, and arc
the greatest pleaders for them, and that the more
they ufe them the worfe they grow > yea that the
times of ufmg them are frequently the times of
the eruption of many heynous fins. I have lived
in my Youth in many places where fometimes
Shews or uncouth Spe&acles have been their
fports at certain feafons of the year, and fome-
times Morrice^-dancings, and fometimes St2ge-
playcs, and fometimes Wtkes and Revels y And
all men obferved that thefe were the times of the
moft flagitious crimes ', and that there was then
more drunkennefs, more fighting, more horrid
Oathes andCurfes urtered than in many weeks at
other times i Then it was that the enraged fen-
fualills did ad the part of furious Devils, in
fcorning and reviling all that were foberer and
better than themfelves, and railing at thofe that
minded God and their everlafting ftate, as Preci-
fians, Puritans and Hypocrites •, Then it was that
they were ready in rheir tury, if they durft, to
affault the very perfons and houfes of them that
would not do as they did. Whatever is done
in fuch Crowdes and Tumults, is done with the
impetuofity of rage and paflion, and with the
greateft, audacity, and the violation of all Laws
and regulating rellraints. As many waters
make a furious ftream, and great rires where
; much fuel is conjunct do difdain rcftraint, and
quickly devour all before them •> fo is it with the
! raging folly of Youth, when voluptuous perfons
once
once get together, and their lufts take fire, and
they fall into, a torrent of qprofufe fenfuality.
Yea thofe that at other times are fober, and when
f hey come home do feem of another mind, yet
do as the reft when they are among them, and
fom as bad and furious as they : As we fee among
the London Apprentices on the day called Good-
tides tuefday, or May dayy when they once gef
out together and are in motion, they feem all
alike, and thofe that are moft fober and timerous
alone, in the rowt are heightened to the audacity
of the reft , And as in an Army the fight of the
'multitude, and the noife of Drums and Guns',
•puts valour into the fearful *, and they will go
on with others, that elfe would run away from a
proportionable fingle combate and dangers And as
Boyes at School that fear to offend fingly,yet fear
not to barr out their Matter in a combination
when all concurr *, fo all feem wicked in a
crowd and rowt of wicked perfbns j And fen-
fuality and licentioufnefs is not theftmlleit part
of wickednefs.
O how unfit is Youth in fuch a Crowd, to
(think of God, or Eternity, or Death > or to hear
the fober warnings of a Preacher, in comparifon
of what the fame perfons be, when they are at
Church, and Congregated purpofely to hear
Gods Word. Go among them and try them
then, with any grave and wholefome Counfel :
Ask them whether they are penitent Converts,
and whether they are prepared for another world*
Try what anfwer they Will give you, and whe-
ther they will not deride yQU more than at .ano-
ther time ? I would thofe that write and plead
for
CM3)
for this under the name of harmlefl recreations?
would go amongft them fometimes with fober
Counfel, and learn to be wile by their own ex*
perience \ that their errours might not be of fuch
pernicious coniequence to mens fouls as it hath
been. Reafon it felf hath no place or audience
in the noifc of youthful furious lulls. They
will laugh at Reafon, as well as at Scripture > and
fcorn fobriety, as well (though not fo much,)
as bolineft* If even in the meetings of grave
perfons, it have ever been obferved that indivi-
dual perfons are apt to be carryed by the itream,
and otherwife than their talk importeth at other
times when they are (Ingle, what wonder if it be
I foin evil with unbridled youth ?
If you fay that the Law ftrbiddeth rorvts and
riots, and it U no fuch unruly ajfemblies that &e
defend.
Anfw. Difclaim not the name only while you
defend the thing. Be not like them that fay,
We ferfwade men to voluntary untruths but not
to lyitig h to breaJ^ their Vows andOathts inlaw-
ful matters, but not to perjury \ to kill thofe
that anger them, but not to murder *, to take
other mens goods by force, but not to rob-
'bery, &c. Is not a Waives and Revels and Mor-
rice-Dances, and Dancing-afTemtyies, and Specta-
cles, and Stage playes, and the like, fuch a con-
couife as I am fpeaking of. Do you limit
-Dancers, and Players to any numbers ? I fpeak
ict of the Laws. I am too much unacquainted
rith them. If they lay, that above four meet-
tg to Dance or Drink on the Lords day (hall be
iccountcd a Conventicle or unlawful Affembly,
(H4)
if is more than ever I heard oFi But I am fpeak-
ing'of the common practice of the contrary, and
of thofe that ordinarily defend it, and labour to
bring both Godly Miniftcrs.and fober people, un-
der the (corn of foolilh precifenefs and fuperftition,
becaufe they would hinder the fin and ruine of
the people. If you will allow them to alTemble
for their Dancings, Shews, and Sports, you will
encourage them to break the Laws both of God
and Man, though you pretend never fo much
care that they be obferved. You may as well
allow them to be Drunk, and when you have
done, forbid them to break Gods Laws and the
Kings in their Drunkennefs. There are few in
inch fportful AfTemblies that are not Drunk with
Concupifcence, and whofe rcafon is not drowned
in voluptuoufnefs and vain imaginations. Let
thofe Divines ( if I may focal 1 the Advocates of
Scrifuality and Sin ) which are otherwife mind-
ed, give us leave to oppofe againlt all their Ca-
vils, and the falfe names of barmlefl recreations,
biit, i. Our own experience, who in our youth,
have alwaics found fuch fports and revelling Af-
femblfcs to be corrupters of our minds, and
temptations to evil, and quenchers of every holy
"motion, and enemies to all thats good. 2. The
experience of the vifibly corrupted undone fen-
Tual youtn, that are round about us, in all Coun-
tfc'ys where we have lived. 3". And the judge-
\i:6£ S / v! io faith cis much for plea-
dire as any Sacred Writer) tec!. 7. 2, 3, 4, 5/6.
ji'Ubcitcr io go to the hou'fe of mourning, than to the
1' ufe of feafting : For that H the 'end of all men,
and the living mil lay ittoh'vi heart : Sorrow it
better
Cn5)
better than laughter 'y forbythefadtiefs of the Coun-
tenance the heart is made better, Toe heart of the
rvife vs in the boufi of mourning hut the heart of
fools is in theboufe of mirth (T pray you do not
fay I raile at you by the reciting of thefe words,
nor that I diminifh the honour of the Reverend
Advocates for Wakes and Lords day Sports and
Dancings :) It vs better to hear the rebuke of the
rrife, than for a man to hear the Song of fools.
For as the found of thorns under a fot, foisjhe
; laughter of the fool*']
3. Moreover, thefe (ports, and pleafures, and
riotings, are worfe than Plowing and La-
bouring on the Lords day, becaufe (as they are
more adverfe to fpiritual and heavenly joyes,
fo ) they do lefs good to recompenfe trie
"hurt. A Carpenter, a Mafon, a Hloxvman, frc*
may do. fame good by his unlawful, unfeafohabje
labour '•> fome one may be the better for it : But,
Dancing, and Sports, and Gaming, do no gooil
but hurt. They corrupt the Fantafie > They im-
print upon the Jhinkjng faculty, fo firing an
inclination to run out after fuch things j and
upon the Appetite fo ftrong a lift and longing for
them, that carnality is much encrcafed by them >
Mortification hindred j Concupifcence gratified i
the flefh prevaileth, the fpirit is quenched i and
the foul made as unfit for heavenly things, as a
School-boy is for his Book, whole heart is fet
upon his play : Yea abundance more > as Nature
by Corruption is more averfe to fpiritual things,
:than to the things of Art or Nature.
4. Thefe Dancings, and Piayes, and Wakes
ajid.pther riotous fports, are a ftrong temptation
I 2 alfo
alfo to them that are not of the riotous fccicties,
but have convi&ions on their hearts, that they
have greater ai:d better things to mind. I
Without accufing others, I may fay that I know
this by bad experience. I cannot forget, when
my Confcience was againft their couries, and
called me to better things, how hardly when I
was young, I paiTed by the Dancing,
and the Playing Congregations > and
cfpecially when in thePaiTage I muft bear their
(corn.
And I was one Year a School- matter, and
found how hard it was for the poor Children, to
avoid fuch fnares, even when they were fure to be
whipt the next day for their pleafurcs.
5. And thofe Riots and Playesare injurious to
the pious and fobcr perfons who diflike them.
For it is they that (hall be made the Rabbles Scorn,
and the Drunkards Song \ Betides that the noife
oft times annoy eth them when they mould be
calmely ferving God. And they are hindered
from governing and initru&ing their Families,
while their Children and Savants are thus
tempted to be gone, and their hearts are all the
while in the playing place. Never did a hungry
dog more grudge at his reftraint from meat,
than Children and young Servants ufually
grudge, to be Catechifed, or kept to holy exer-
cifes, when they hear the pipe, or the noife pf
the licentious multitude in the Streets. I can-
not forget; that in my Youth in thole late times,
when we ioftthe labours of iome of our Con-
formable Godly Teachers, for not Reading pub*
HcXly the' Bock for Sports and Dancing < n the
Lords
(M7)
Lords dayes, one of my Fathers own Tenants
was the Town Piper, hired by the Year (Tor ma-
ny Years together; and the place of the Dancing
Affembly was not an hundred yards from our
door j and we could not on the Lords d.:y, ei-
ther read a Chapter, or Pray, or fing aPfalm, or
Catechifc or inftrucl a Servant, but with the noife
of the Pip- and Taber, and ihe Whootifigs in the
Street, continually in our Ears \ And even
among a tradable people, we were the common
Scorn of all the Rabble in the Streets, and called
Puritans, PreciGans and Hypocrites, becaufe we
rather chofe but to read the Scriptures, than to
do as they did (Though there was no favour of
any Non-conformity in our Family. ) And
when the people by the Book were allow-
ed to Play and Dance, out of publick Service-
time^ they could fo hardly break off their Sports,
| that many a time the Reader was fain to flay
, till the Piper and Players would give over > And
\ fometimes the Morrice-Dancers would come into
the Church, in all their Linnen and Scarfs and
Amick DrefTes, with Morrice-bells jingling at
! their leggs. And as foon as Common Prayer
was read, did hafte out prefently to their Play
again. Was this a Heavenly Coverfation ? Was
this a help to holineis and Devotion ? or to the
Mortification of flefhly Lulls > Was this the way
; to train up youth in the Nurture and Admonition
, of the Lord > And were fuch AfTemblies like to
| the primitive Churches ? Or fuch Families go-
verned Chriftianly and in the fear of God > O
; Lord fet wife and holy Paftors over thy poor
Hocks, that have learnt thcmfelves the holy
I 3 Doctrine
[<tr£.
c i)v .
Docfruie which they Preach, and who love, ( or
atlea-ft ahhorr not ) the fervice and imitation of
aOudhed Chrift, and the practice of that Re-
ligion-which they themfdves profefs.
•• Obj. Bat poor labouring people tmift have fume
resretfioH) and they cannot through their poverty
have leifure any other day.
An fa* i. A tad Argument to be ufed by them
tjiat by racking of Rents do keep them in Po-
verty. They that cannot live without all thofe
fuperflujties, which rcquireth many hundred
pounds a Year to. maintain them mull for this
gratifying pride. and iielhly lufts,, fct men bar-
gain to their popr Tenants, ■ as that they confefs
they 'Cannot live, wuhout taking the- Lords day
to recreate them fr,Qrruhe toile and wearinefs o£
tnejr-exceilive.Lboius : And will not God judge
iivjh {elf-condemning oppr- e flours as thefe are ?
i & jBut is this an Araunxnt ritfor the mouth
oi; a..Mkufter £>r any Chrifnan9 who knoweth
how much the -foul is more worth than the body >
j;pcy£ttrn'ity mojre valuable- than the pica lures of
f Witt'le timei? H Poverty deny the people li-
berty to p'ay on .the week dayes, doth it not as
/nweh.deny 'th^iVjjib^rty to Pray, and to read the
Scriptures, and ^fcfjnf their Catechifms3 and the
Word of God i" /Surely -it better bciumcth fflf
man that bdieveth.aajQphcr life, a Heaven and a
£k!Vtofiy, Poo* Labourers nave fo little time,,
to Learn, to Medsra<$,<to Read, to .Pray, on .the
OMcU dayes, that it" they do not fellow ic '■clofc
upon the Lards day, they are like t^ perifn in
their ignorance : {Jbor k the Gofpel be hid, ius
hid to them that are loir, 2 Cor. 4.. jO wnich ao
you
(H9 J
you think it better to leave undone, if one of
them muft be left undone > Whether the learn-
ing of Gods Word, or the Pleaiures and Recrea-
tions of the flcfV
3. It is cither their Bodies or their Minds, that
need Recreation. When the Body is tired with
toikfome labour, it is eafe, rather than toilefome
Dancings or Plays, that are fit to recreate it.
Or elfe God will be charged with miftake in the
reafons of the ancient Sabbath* But if it be
the Mind that needeth recreation, why fhould not
the Learning of Heavenly truth, and the Joyful
Commemoration of our Redemption, and the
forefightof Heaven and the Praifes of God, be
more delightful than the noife of Thornes under
a pott h even than the laughter and fport of fools,
Or than the Dancings and Games that now you
plead for ? But the truth is, It is not the Minds
of poor labouring men, that are over-workt and
, tired on thd week dayes, but it. is their bodies :
I And therefore there is no Recreation fo (unable
to them, as the cafe of the body, and the holy
J and joyful exercife of the mind, upon their Cre-
ator, their Redeemer, and their Everlalting
:Reit.
4. But if you will needs have daies 'of tempta-
tion and linful fports and pleafures for them, kt
Landlords abate their Tenants as much Rent, as
one dayes vacancy from labour in a Month or a
Fortnight will amount to , or let the Common
Saints dayes, which of the two are more at mans
difpofal, be made their fporting dayes, and rob
not their fouls of that one weekly day, which
pod hath feparated for his Worfliip.
I 4 Obj.
( 120)
Obj. But there are Students, and Lawyers, and
Minificrs, and Gentlemen, rvbofe labour it mofi
that of the Brain, and not the Plow-mans bodily
toile \ and tbefe have need oj bodily Recreation.
Anfiv. And there are few or thefe fo poor
but they can take their bodily Recreation on the
week dayes : And many of them need as much
the whole Lords day for their fouls Edification
as any others : And no one that knoweth him-
felf will fay that he needs it not. If any men
need remiflion of Studies, and bodily Exercife
it is Minifters themfelves : And is it themfelves
that they plead for Sports and Dancing for >
Would they be companions of the vain in fuch
like vanities ?
Obj, But the mind of mm it not able to endure
a conftjnt btknfk n and elevation of devotion all the
day long without recreation and inter ruijft.rn > And
putting men upon more than tiny can do, will but
binder them i when a little re ere an rn willmal^e them
morefrefh and fervent when they return to G?d»
J»fw. O what an advantage is it to know by
experience what One talkuh of ? And what an
inconvenience to talk of Holinefs and Heaven-
linefs by hearfay only ! i. To poor people that
have but one day in (even, that one day fhould
not feem too long. 2. It it be from a Carnal
enmity to God and fp'nifual things, (hortnefs
and fildomcneis will be no Cure. But they have
v.rxd rather to be provoked to diligence till they
itrrtvrcd, than to be indulged in that averfeneis
and iloth, which till its cured will prevail, when
you have done your belt againlt it. 3. But if it
be a weaiinefsof the ikfli, as the Diiciplts when
they
they flept while Chrift was Praying, or a weari-
nefs through fuch imperfection of Grace and
Remnant of Carnality, which the fincerc are lya-
Lie to, then giving way to it will increafe it, and
refitting it is the way to overcome it. 4. How
many neceflary intermiffions are there, which
confute this prctenfe of wear inefs? Sometime is
taken up in drefling •, And fome with poor Ser-
vants in waiting on their Matters and MiftrifTcs,
and in preparing Meat and drink *, fome in going
to Church and coming home \ fome in eating,
ufually more than once '•> iorne in preparing again
for lleep * befideswhat Cattle and by-occafions
will require ? And is the remainder of one day in
a. week yet too much for the bufineis which we
are Created, preferved, and Redeemed for, and
on which our endlefs life dependeth ? O that we
knew what the Love of God is ? and what it is
to regard our fouls according to their worth !
Would not a foul that loveth God rather iay,
AIm, bonrjhori is the Lords day ? How quickly ps it
gone ? How many interruptions hinder my de-
light f Shall I think a Week ftioit enough for
my worldly labours, ) and one day ("thus par-
celled ) too long tofcek the face of God ? I fee
blind Worldlings and fenfualitts can be longer
unwearied at Market, in their Shops and Fields,
efpecially when their gain comes in •, and at
Cards and Dice, and Bowling and idle Prating,
&/:. And (hall I be weary 10 foon of the moft
noble and necelTary Work, and of the fwceteft
pleafures upon Earth ?
An Hypocrite that draweth near to God but
with the lips, whileft his heart is far from him, as
he
be never toly feeketh God, Co he never truly
foideth him, and hath none of the true fpiritual
delights of holinefs, nor ever feeleth the plcafure
of exerciling his Love to God by the help o(faitby
in the b«pc sot' Heaven : And therefore no won-
der if he be weary of fuch unprofitable, faplefs
and unpleafarit work, as his dead formalities and
affectations are. But it is not io with the fincerc
experienced Chriftian, who laving God in fpirit
and truths hath true and fpiritual recreation,
pleafure and benefit in and by his Service. And
therefore we fee that the holy experienced be-
lievers, areftill averfe to theie feniual diverfions,
4hd do not think the Lords day or his Service
too long. And O Chriftian what a happy ad-
vantage in fuch controverfies have you, in your
"holy imccrity and iweet experience )
5. But yet I am not fuch a Granger to man,
to my (d{ or others, as to deny that our
naughty hearts are inclined to be weary of well
doing: But mark what a cure God in Wifdom
and mercy hath provided for us : As iris bat
one day in C.:Vca which is thus1 to be wholly em-
ployed with- God, and aSv.rouch ofxhis day is
[taken up with the bodily- ne<rdTaries aforefaid >
To for the reft, GcA r.ppointeth us variety of ex-
creifes, that when we are weary of -one, another
rn.iy be or rc~reafion. Wftri we have beard
we muft j i when we have prayed we mirft
r&ear ag:-in': W, mutt Read, we mud Sing and
' (peak Gods Praifcs, we muft celebrate the me-
. Uioiial of Ciuiiis death. in the Sacrament', we
me-ft M< we mull Confcrr, we muft in-
ixaCc cur Families : And we have variety of
fubje&s
( *33 )
! fubje&s for each of thefe. As a fuident that is
weary hath variety of Books and Studies to re-
create his mind > Co hath every Christian variety
of holy employment on the Lords day. And
all of it excellent profitable and delightful !
Chriitian, believe not that Minifter or Man what-
ever he be, that tellcth thee that Chrifts Yoak is
heavy, or that his Commandments are grievous.
Hath he done fo much to deliver us from the
ftrait Yoak, the heavy Burden, and the grievous
nmandments ? and now (hall we accufe him
of bringing us under a toylefome task ? Is it a
toile to love or count your money ? to love and
lookjapgn your Corn and Cattle ? to love and
converfe with your Friend ? to feaft your Body
outhepleafanteft Food ? If not, why mould it
be a toile to any but a wicked heart, to fpend a
day in Loving God, and hearing the Meffages of
his Love to us,, and in the forefight and foretafts
of ev.erlafting love.
Caviller, come but unto Chrift, and caft off the
wearifome, toilefome burden of. thy iin, and
Satajjs drudgery, and take Chrifts Yoak and
Burden on thee, and learn of him, and try then
whether his daies and work be grievous. Come
and fpend but a day in Loving God^ as thou doft
in tsJkjng of him, and try whether Love, and
the holicit Love, be a wearifome work. But if
thou wilt make a Religion of all Shell and no
Kernel, all Carkafs and no Life, like that which
the J an fe nip charge the Jefuites with, that fay,
We are bound to love God but once in four or five
yearly or once in all our lives^ no wonder if thou be
weary of fuch zRzligion.
6. But
( IH)
6. But I will tell them that are the Teachers
of the people, an honefter way to Cure the peo-
ples wearinels, than to fend them to a Piper or
to a Play to cure it. Preach with fuch life and
awakening ferioufnefs '•> Preach with fuch grate-
ful holy eloquence, and with luch eafle method,
and with fuch variety ofwholefome matter, that
the people may never be aweary of you. Pour out
the rehearfal of the Love and benefits of God,
open fo to them the priviledges of faith, and the
Joyes of hope, that they may never be aweary.
How oft have 1 heard the people fay of fuch as
thefe, I could hear him all day and never be aweary !
They are troubled at the fhortnefs of fuch Ser-
mons and wi(h they had been longer. Pray
with that Heavenly life and fervour as may rap
up the fouls of thofe that joyne with you, and
try then whether they will be aweary: Praife
God with that joyful alacrity which befeemeth
one that is ready to pafs into Glory, and try
whether this will not Cure the peoples wearinefs.
Mifunderftand me not. I am now fpeaking
to none but guilty hypocrites, and not to any
faithful holy Mini iters \ And to fuch I fay, whew
you have done nothing but coldly read over the
publick Pruyers,.or as coldly and crudely added
your own, and tired the hearers, with a dry, a
(aplcfs, litelefs, unexperienced difcourfe, and then
{end them as a wearied people, to dancing and
fports for a needful recreation, is this like the
work of a Paitour of Souls. When you have
cryed down other mens Praying and Preaching,
and then tell the people that the Fnying and
YrcMbwg which you recommend to them as
better,
better, will not digeft well, without a Dance or
Recreation after it, to expel the peoples weari-
refs y is net this to difgrace your own Prayers
and Preaching which you before commanded to
them ? rind when you hare done, if after this
you fpeal ?mft others tor their long Praying,
and tor fo much Freaching and Hearing, as if
thcytieyei . enough, :s not this to commend
wK you difcommerd ? and to tell the people
thn thole mens Praying and Preaching whom
you revile, is fuch as doth not tceary their Audi-
tours \ when yours is fuch, as will tire men, if it
be long, or if they be not Recreated after it with
a Piper, a liuler, or a Dance ? O that the hhacian
Bifhops of the World, and all the Clergie of
their mind, would at leaft hear Hooker in the
Preface to his E kf. poL how little their caufe is
beholden to fuch Patrons, and how well it might
(pare them !
Fox my own part, as my flefh is weak, fo my
heart is too bad, too backward to thefe Divine
and Heavenly works ! And yet I never have time
to fpare. God knoweth that it is my daily
groans, How great is wor^yea and how fwett > and
how Jhort is the day, the weeh^ , the year ! How
quickly U it night ! How f aft do weekj and years roU
away ! And ihall any man that is called a Minifter
of Chrift, periwade poor Labottrirs and Servants
who have but one day for retirement from the
world, 10 coriveife with God without diftradi-
on,that */?& one day is too long, and that their
work mult be ealed by carnal iports ? Nay (hall
a man that would be called a Minifttr or a Chri-
ft ian, perfwade men a^aiiaft all the experience
of
(126)
•of the World, that the diverfions and interrupts
ons of a pance or May game, or a Race or a
Comedie, will difpofe their minds to return to
God with more Heavenly alacrity and purity
than before, or than variety of holy e*ercifes
will do ? Or rather, are we conftrained to fay
C though it difpleafe ) that Hypocrites are. all for
Imagery and hypocritical Religion > and that whe-
ther he be at Church or at home, in Praying or in
drinking and fenfuality and voluptuofnefs, a
Worldling is every where a Worldling (till, and
an hypocrite is an hypocrite dill i And it is not
his Book or Pulpit that maketh him another
man. And that as the man is, iuch will be his
Work, Operari fequitue cjfc* And that the
Jefuites are not the only men in the world, that
would make a Religion to fuite mens lufts, and
would ferve Satan and the flefti, in the livery of
drift. But I fear I have been too long on this
obje&ion.
IV, The Lords day muft not be fpent in Uk-
nefii not in unneceflary fleep, or in vain walk-
ing, or vain talking, or long drelfings, or too long
feaftings, or any thing unneceflary which divert-
eth our fouls from their Sacred feafonable work.
It is not a Jewifti Ceremonious Sabbath of bodily
reft which we are to Keep : But it is a day of holy
and (piritual works : of the needfulleft work in all
the world : To do that which is ten thcufand
times more neceflary and excellent, than all our
Lbours and provifion for theflefh. And if no man
hath time to fpare on the week day, but he that
knoweth^not aright what it is to be a Chriftian or. a
man
C 127 J
man or why God maintaineth and continueth
him in the world* What (hall we think of them
that can find time to fpare on the Lords own day,
and can walk and idle away the moft precious of
all their time ? If it be folly to caft away your
Silver, it is not wifdom to caft away your gcrtdL
O that God would but open mens eyes, to fee
what is before them, and how near to Eternity
they ftand, and awaken mens ileepy fenfual fouk,
to live as men that do not dream of another
world, but unfeignedly believe it j and then a littlb
reafoning would fcrve turn to convince them,
that the Lords day fhould be fpent in the duties
of ferious holinefs, and not in Idlcnefs, or unne-
celTary works or fports.
Obj. But by all this you feem to csfl tt
great reproach on Calvin, Beza, and mofi oftfe
great Divines of the forreign Churches^ who have
not been fo ftrift for the obfervation of the Lords
day.
Anfrv. Let thefe things be obferved by the im-
partial Reader. 1. It cannot be proved to be
Tnoft of them, that were fo faulty herein as the
objection intimateth. Many of them have writ-
ten much for the holy fpending of the day. 2. It
muft be noted, that it is a fuperftitious Ceremo-
nious Sabbatizing which many of them write
-againft, who feem to thl unobfervant to mean
more. It is not the fpending of the day in fpi-
ritual exercifes. 3. And you muft remember
that they came newly out of Popery, and had
feen the Lords day and a fuperabundance of other
Humane Holy dayes impofed on the Churches to
be Ceremonioufiy obferved 5 and they did not all
of
(128)
of them fo clearly as they ought, difcern the dif#
ference between the Lords day and chofe holy
dayes or Church Feftivals, and fo did too pro-
mifcuoufly conjoine them in their reproofs of the
burdens impofed on the Church. And it being
the Papifts Ceremonioufnefs, and their multitude
of Feftivals that flood all together in their eye, it
tempted them to too undiftinguifiYing and unac-
curate a reformation. 4. And for Calvin you
muft know that he fpent every day fo like to a
Lords day, in hard Study, and Prayer, and nu-
merous Writings, and publick Preaching, or
Le&uring and Dtfputings, either every day in the
week, or very near it, fcarce allowing himfelf
time for his c e only fpare meale a day, that he
might the ealllifr be tempted, to make lefs diffe-
rence in his judgement between the Lords day
and other dayes, than he (hould have done, and
to plead for more recreation on that day for
others, than he took on any day himfelf. 5. And
then his followers having alfo many of the fame
temptations, were apt to tread in his fteps
through the deferved eftimation of his worth and
judgement and left they (hould kern to be of dif-
ferent minds. But as Ewland hath been the
happyeft in this piece of reformation, fo all men
are unexcufable that will encourage idlenefs, fen-
fuality or neglect of till important duties of th«
day*
CHAP.
(129)
,
CHAP. XI.
Jf7u* things Jhould not be Scrupled at unlawful, on
the Lords day,
AS I have told you the Lords day is not a
Sabbath in the Jewifh fenfe, or a day of
Ceremonious Reft, but a Day of Worshiping our
Creator and Redeemer with thankful Comme-
morations and with holy Joy, &c And a day of
vacancy from fuch earthly things as may be any
hinderance to this Jholy work i (b now I mult
refolvc the Qj eft ion rirft in the General, that no-
thing lawful at another time is unlawful on this
day, which hath not the Nature, of an Impedi-
ment to the holy duties of the days unlefs it be
accidentally on the account of Jiandal or ill ex-
ample unto others, or difobeying the Laws of
Magiftrates, or eroding the Concord of the
Churches, or fuch like. Therefore hence I de-
duce thefe particular refolutions following.
I. It is not unlawful to be at fuch bodily or
j mental labour as is needful to the fpiritual duties
! of the day. If the Priefts in the temple f£aith
I Chrift ) did breaks the Sabbath and tverc blamelcfi
\ (that is, not the Command of God to them for
keeping the Sabbath, but the external Reft of the
K Sibbath,
d3°)
Sabbath, which was commanded to others \vith
an exception to their cafe, ) we may well fay
that it is no fin, for a Minifter now to fpend hU
ftrengtb in laborious Preaching and Praying i or
for the people to travel as far as is needful, to
the Church AiTemblies : nor do we need to tye
our (elves to a Sabbath dayes journey, ("that is$
according to the Scribes 2000 Cubits, which is
3000 feet, and quinque ftadia : ) It is lawful to go
many miles when it is neceflfary to the work of
the day.
I T. It is not unlawful to be at the labour of
dreffing our felves iomewbat more ornately or
comely than on another day. Becaufe it is fui-
table to the rejoycing of a Feftival. But to
wafte time needleily in curiofrty, and proud at-
tiring, to the hinderance of greater things, is
detefteble.
1 1 L It is not unlawful to drefs meat, even in
Come fuller and better manner than on other
dayes •, Becaufe it is a Feftival, or day of Thankf-
giving. And it is a vain felf-contradidtion of
(bme men, who think that another day of
Thankfgiving is not well kept, if there be not
two feaiting meals at leaf}, and yet think it un-
lawful to drefs one on the Lords day : But yet
to make it a day of Gluttony, or to waife more of
the day in eating or dreffing meat than is agree-
able to the fpiritual work of the day, which is
our end ^ or to make our felves fleepy by ful-
nefs ;> or to ufe our fervants like Bealts, to pro-
vide for our bellies, with the neglect of their
own
030
' own fouls 3 or to pamper the flc(h to the fatisfa-
' cYion and irritation of itslufts b All this is to bz
I detefkd.
I V. It is not unlawful to do the necefTary
t works of mercy to our felves or others, to man
or bcalt > Thofe which rnufi he done^ and cannot
be delayed without more hurt than the doing of
them will procure (for that is tl»e defcription of a
necefTary work.) As to eat and drink and cloth
our felves, and our Children i To carry meat
to the poor that are in prefent neceffity > To
give or take Phylick •, and to go for advice to
the Phyfician or Surgeon : To travel upon a bu-
finefs of importance and neceffity > To quench a
nre i or prop a houfe that is about to fall i To
march or right in a necefTary cafe of Warr ;, To
Saile or labour at Sea in cafes of neceffity i To
Boat men over a River that go to Church i To
purfue a Robber, or defend him that is afTaulted ^
To pull a man out of fire or water h To dreis a
mans fores, or to give Phylick to the fick •> To
pull anOxe or Horfe or other Cattle out of a pit
or water j To drive or lead them to water, and
to give them meat : To fave Cattle, Come or
Hay from the fudden inundations of the Sea, or
of Rivers, or from Floods ', To drive Cattle or
Swine out of the grounds where they break in
to fpoile '•> fuch necefTary actions are not unlaw-
ful but a duty '•> It being a Moral or Natural
(precept, which Chrift twice bid the Ceremo-
nious Pharifes learn [I will have mercy and not
Sacrifice*~]
.
K 2 And
C 132 )
And it is not only works of neceflity to a
wans life, that are here meant by neceffary mrkj >
Bat fuch alfo as are neccjjary to a (mailer and
lower end or life.
And yet it is not all fuch neccjjity neither that
will allow us to do the thing. Other wife a
Tradeiman or Plowman might (ay that his la-
bour is ncceffary to the getting or faving of this
or that fmall commodity ■•> I (hall be a lofer if \
do not Work. And on the other iide, if it were
piilv a neceflity for life, limbs or livelihood that
would allow us. labour, than it would be unlaw-
ful to drefs Meat, and to drive Cattle out of the
?rn, and rr.awy fuch things before mentioned »
And then it would be lawful to give meat only to
Oxen orHorfcs of great-price, and not to Hens,
Ducks, Geefe, Dogs, and other Animals of little
value-
Therefore there is a great deal of prudent
difcretionneeciUiy to the avoiding of extreams.
God oath not enumerated all the particulars
which are allowed or forbidden in their generals.
ivhiffhtu (hall we do ? Shall we violate the
j^twajed reft of the day for the worth of a
Grqat or fwo Pence fas the feeding of Hens or
fuch It k may be ?) Or (hall we fuffer the lofs of
many pounds ratjaef than ltirr to fave them ? As
for inliunce, Is it lawful to open, or turn, or
: ury in Corn or Hay. which in all rational pro-
Orihijin ( though not certainly) is like to be!
U>(\ or very much fpoiled, if it be let alone to
<hc next day } The Corn or Hay may be of ma-
ny pounds value, when the feeding of Swine or
Hens may be little ; The Corn or Hay is like to i
be;
U33J
be loft > when the Swine, or Hens, or Horfes, or
Oxen, may eaiily recover the hunger or abftinence
of a day > What mud be done in fuch cafes as
thefe >
I anfwer, i. It is nece/Tary to know that
where God hath not made p^rricular determi-
nations, yet general Laws do liill oblige us.
2. And that Chriftian Prudence is nccefTary to
the right difecrning how far our a&ions fall
under thofe General Laws of God.
3. That he that will difcern thefe things muft
be a man, that truly underftandeth, valueth and
loveth the true Ends and Work of the Lords
day, and not a man that hateth it, or careth not
for it ■•> And a man that hath a right eftimate alfo
of thofe outward things, which ftand in queftion
to be medled with. And he mult be One that
hath no fuperftitious Jewifti conceits of the ex-
ternal Rett of the day : And he rauft be one that
looketh, not only to one thing or a few, but to
dl! things how numerous foever which the de-
termination of his cafe dependeth on.
4. And becaufe very few are fuch, it is need-
ful that thofe few that are fuch, be Cafuiftsand
Advifers to the reft, and that the more ignorant
confult with them ( cfpecially if they be their
proper Pallors ) as they do with Phyficians and
Lawyers for their health and their eftates.
5. It mutt be known that oft times the Laws
; of the Land do interpofe in fuch cafes > And if
they do determine fo ftri&ly, as to forbid that
which elfe would to fome be lawful, they muft
be. obeyed j Becaufe bad men cannot be kept
from doing ill by excefTes, unlefs fom^good men
be hindered by the fame Laws from feme things
K 3 - that
t>34>
that are to them indifferent, nay pofllbly eligible,
if there were no fuch Law,
6. And accordingly the cafe of Standal or
Tempt Jtion to others, that will turn our Examplt
to their fin, muft be confldered in our Practice.
Yea it is not only things meerly Indifferent that
we mult deny our liberty in, to prevent anothers
fall, but oft times that which would elfe be a Duty
may become a fin, when it will fcandalize ano-
ther, or tempt him to a fair greater and more
dangerous fin. As it may be my duty to (peak
(pme word, or do fome action, as moft ufeful
and beneficial, when there is nothing againft it >
And yet if I may forefee that another will turn
that fpeech or adion to his ruine, to the hatred
of piety, or to take occafion from it to exercifc
cruelty upon other Chriftians, &c. it may become
my hainous fin. So it muft here be confidered,
who will know of the Adion which you do ?
and what ufe they are like to make of it >
7. And a little publick hurt muft be more re-
garded than more private benefit *, And the hurt
of a mans foul cannot be countervailed- by your
corporal Commodities.
8. Thefe things being premifed, I fuppofethat
the great Rule to guide you in fuch undetermi-
ned Cjrcumftances is the Intercft of the End > All
things muft be done to the Glory of God, and to
Edification.A truly impartial prudent man can dif-
tern.by comparing all the circumftances whether
his adion (as if it were carrying in Endangered
Corn nvere likely to do more good or harm > On
one tide you muft put in the ballance the value of
the thing to be faved i your own neceffity of
it > the pooys need of it j and Chrifts command,
G$tbet
Gather up the fragments that nothing be loft ; on
the other iide you muft coniider, how far it will
i hinder your spiritual benefit and duty > and how
far the example may be like to encourage fuch as
I will do fuch things without juft caufe i And fo*
I try which is the way otGods honour and your own
and your neighbours geod \ and that is the way
which you muft take (As in the Difciples rubbing
the ears of Corn, &c.) For the Rule is, that your
labour U then lartful and a duty, when in the judge
ment of a truly judicious perfon, it is like to do more
good than hurt i And it kthen finful when it is like
to do more hurt than good* Though all cannot dis-
cern this, yet (as fax as I know) this is the true
rule, to judge fuch a&ions by. As for them
that fuppofe our Lords day to be under the fame
Laws of Pveft with the JewiCh Sabbath, and fo
think that they have a readyer way to decide
thefe doubts, I will not contend with them, but
I have told you why I am not of their mind.
i
V. From hence I further conclude, that where-
as there are fome adtions which bring fome little
benefit , but yet are no apparent hinderances of
any of the work of the day, it feemeth to me too
much Ceremonioulnefs, and too ungofpel-like,
to trouble our own or other mens Confciences,
by concluding, (iich things to be unlawful. If
one have a word to fpeak of fome coniiderable
worldly bufinefs, which may be forgotten if it. be
not prefently fpoken * or if I meet one with
whom I mult (peak the next day al|put fome
worldly bufinefs, and if I then wilh him not to
csme fpeak with me, I muft fend a great way
I 4 to
to him afterwards, I will not fay that k is a fin
to fpeak fuch a word. I will tiril look at a mans
potitive duties on the Lords day, how he hear-
cth,and readethyandprayeth, and fpendeth his
time* and how . he inftrudtcth and helpeth his
Family \ And it he be diligent in fteking God,
(Heb. ir. d. ) and ply his Heavenly bufineis, I
(hall be very backward to judge him for a word
or a<£tion about worldly things that falls in on
the by without any hinderancte to his fpiritual
work. And if another fpeak not a word of any
common thing, and yet do little in fpiritual
things, for his own or others edification, I (hall
think him a great abufer or negle&er of the
Lords day. "A few words about a common
thing that falleth in the way, may be fpoken
without any hiilderance of any holy duty : But <
{till we muft fee that it be riot a fcandalous
temptation to others. If I fee a man that unex-
pectedly fmdeth fome uncomely hole or rent in
his Cloaths, either pin it up, or few it up before
he goeth abroad, 1 will not blame him : But if he
do it To 3* to embolden another who ufeth need-
lefty to mend his Cloaths on the Lords day, it
will be a fin offcandal. If I fee one cut fome
undecent ftragling haires before he go forth, i
will not blame him : But if he do it before one
who will be encouraged by it, to be barbed need-
kfly on that day, he will otfenfcl. And fo in
other cafes.
V I. BflJUjefe fame Rules alio we may judge
of Recreations on the Lords day. The Recreati-
ons of the mind mutt be the various holy em- .
i ployments
ploynrcntsof the day. No bodily Recreations:
are lawful which needlefly wafte time, or hinder
our duty* or divert our minds from holy things,
or are a (hare to others. Unlefs it be fome weak
perfons whofe health requireth bodily motion,
tew perfons need any other than holy
recreations on that day. I know no one man
that fo much needeth it as my felf, who thefe
twenty years cannot digeft one dayes meat, unlefs
I walk, or run, or exercife my body before it, till
I am hot or fweat \ And therefore neceflity re-
quireth me to walk or fa ft : But I do it privately
on that day, left; I tetnpt others to tin. But I
will not cenfure one whom I fee walking at fit
houres, when for ought I know he may be taken
up in fome fruitful Meditation. But if perfons*
will walk in.the Streets or Fields in idlene(s, or
for vain delight, or difcourfe, as if the day were
too long for them, and they had no buiinefs to
do for their fouls, this is not only a fin, but a
very-ill fignof one that is fenfelefs of his fouls
neceflity and his duty.
i
VII. To read Hiftory, Philofophy, or com-
mon things, unneceifarily on the Lords day, is
a finful diverfion from the more Spiritual work
of it \ and unfuitable to the appointed ufes of
the day ( much more Romances, Play Books, or
idle (lories :) Yea or thole parts of Divinity it
felf, which are lefs practical and ufeful to the
railing of Thankful and Heavenly affe&ions.
But yet fometimes fuch other matter *my fall in„
« a Sermon, or Conference, or in Meditation,
which will require .a prefent fatisfa&ion in tbmc
goint
03S)
point of Hiftory, Philofophie4 or controverfal
Divinity, which may be fubferviently ufed to
Edification, without (in. Here therefore we
muft judge prudently.
VIII, A thing that may be lawful finglyin
it felf, unlefs it be of great neceflity is unlawful
when he that ferveth us in it is drawn or encou-
raged to make a trade of it. As to ufe a Barber
to cut your hair i or a Tailor to mtnd your
Cloaths, or a Coblar to mend your Shooes : Be-
caufe if you may ufe him •, fo may others as well
as you, and fo he will follow his Calling on the
Lords day. And yet I dare not fay, if when you
are to travel to Church, you find your Shooes or
Boots by breaking fomething> to make you unca-
pable of going out, but you may get them mend-
ed privately, where it may be done without this
inconvenience. And though Cooks and Bakers
fhould not be unnecejfarily ufed in their trade,
yet is it not alwaies unlawful, but fometimes very
well. Becaufe as one fervant • in the Kitcbin may
be ufed to drefs meat for all the family, fo one
Bahgr ior "Coobg may ferve many families, and iave
ten times as many perfons the labour which elfe
they muft be at ^ And perhaps with eafier and
quicker difpatch than -others. The trade of the
Apothecary, Surgeon and Phyfician is ordinarily
ufed but for neceflity.
I X. There is no fufficient avoidance of fuch
•bufes, but by careful forefight, and prevention
and preparation the week before y which there-
fore muft be confeionably" done.
CHAP.
(»5?)
CHAP. XII.
Of what importance the due Obfervathn ef tit
Lords day U.
THefe lingular benefits of keeping the Lords
day aright, fhould make all that Love God,
or holinefs or the Church, or their own or other
mens fouls, take heed how they grow into a neg-
left or abufe of it > much more that they plead
not for fuch negligence or abufe,
I. The due obfervation of the Lords day is
needful to ksty #p *he filemn worjhip of Gody and
fnblick^ owning and honouring him in the world ;
If all men were left to themfelves, what time
they would beftow in the worshipping of God,
the greateft part would caft off all, and grow in-
to Atheifme or utter prophanenefs \ And the reft
would grow into confufion. And if all Princes
and Rulers or Churches in the world were left to
their own wills to, appoint the people on what
dayes to meet, fome Kingdoms and Churches
would have one day, in eight, or nine, or ten, or
twenty, and fome only now and then an hour,
and fome one day, and fome another, and fome
next to none at all. For there is no one univer-
fal Monareh on Earth to make Laws for them
all
(140)
all ( whatever the Pope or his nominal-General
Councils may pretend to : ) And they would ne-
ver all come to any reafonable agreement volun- |
tarily among themfelves. Therefore the Light
of Nature telleth us, that as a day is meet and
nqedful to be ftated, fb it is meet that God him-
felf the true Univerfal Monarch (hould determine
of if, which accordingly he hath done. And
this is the very hedge and defenfative of Gods
publick Worfhip. When he hath made a Law
that one whole day in [even fhall be fpent in it3
men ate engaged to attend it.
O what a happy acknowledgement of God
our Creatour and Redeemer is it, and an honour-
ing of his bkfled name, when all the Churches
throughout all the World, are at once prailing
the (ame God, with the'fame praifes, and hearing
and learning the fame Gofpel, and profeffing the
fatne faith, arid thankfully commemorating the
fame benefits ! The Church is then indeed, like
an Army with Banners. And were it not for
tbvs dayts oblervation, alas, how different would
the cafe be \ And what greater thing can man be
bound to, than thus, to keep up the folemn
acknowledgement and worfhip of God and our
Redeemer in the world ?
\
1 1. The due Sandtification of the Lords day,
doth tend to makg Religion Vnivcrfal, as to Coun-
treys and individual perions, which elle would
be of narrower extent When all the world
are under a Divine obligation, to fp;:nd one day
every week in the exercifes of Religion, (and
fuperiour* fee to the performance of their fub-
je<fts
( HD
jcdb obedience to this Law, ) it will make men
to be in fome fort Religious whether they will
or not : Though they cannot be truly Religious
L againft their will, it will make them vifibly reli-
gious* Yea Gods own Law, if mans did no-
thing, would lay an awe on the Confciences of
molt, who believe that there is a God that made
that Law. And the weekly Aflemblies keep up
the knowledge and profeffion of the Chriftian
faith, and keep God and Heaven in the peoples
remembrance, and keep fin under conftant re-
bukes and difgrace : And were it not, for this,
Heathenifme, Infidelity and prophanenefs would
quickly overfpread the world. The Lords day
keepeth up the Chriftian Religion in the
World.
III. The lamentable Ignorance of the genera-
lity in the world, doth require the ftrid and di-
ligent obfervation of the whole Lords day.
Children and Servants^ and ordinary Cotmtrcy peo-
pie, yea and too many of higher quality, are fo
exceeding Ignorant of the things of God and.
their Salvation, that all the conftanteft diligence
that can be ufed with them, in Preaching, Ex-
horting, Catechizing, &c will not overcome it
with the moll. The moft diligent Matters of
Families lament it, how Ignorant their Families
are when they have done the beli they can. Let
thofe that plead for dancing and fporting away
much of the day, but do like men that do not
fecretly fcorn Chriftianity, nor defpife their fer-
vants fouls, and let them but try what meafure
of knowledge the bare hearing of Common
Prayer i
(142)
Prayer, yea and a Sermon or two with it, will
beget in their fervants, if the reft of the day be
fpent in fports j and let them judge according
to experience. If ever knowledge be propagated
to fuch, and families made fit to live like Chri-
itians, it is likeft to be by the holy improvement
of this day, in the diligent teaching and Learn-
ing the fubftance of Religion, and in the Sacred
exercifes thereof.
IV. The great Carnality, Wordlinefs and
Carelefnefs of the moil, and their great averfe-
nefs to the things of God, doth require that they
be called and kept to a clofe and diligent improve-
ment of the Lords day. Whatever unexperi-
enced or carnal perfons may pretend, that fuch
conftant duty fo long together will make them
worfe and more averfe, reafon, experience and
Scripture are all againft them. If there be fome
backwardnefs at the tirft, it is not fports and
idlenefs that will cure it *, but refitting of the
flothful humour, and keeping to the work. , For
there is that in Religion that tendeth to over-
come mens averfencfi to Religion •, And it muft be
overcome by Religion^ and not by flaying or
idlcmfc if ever it be overcome. It is want of
knowledge and experience of it, which maketh
them loath it or be weary of it : when they have
tryed it more and tyiow it better, they will (if
ever ) \>c reconciled to it. Six dayes in a Week
are a fufticient diverflon. Apprentices, and Pu-
pils and Schcol-boyes will hold on in learning,
though they be averfe j And you think not all
*he fix dayes too much to hold them to it.
A
A School-boy muft learn daily, eight or nine
hou* in a day s and yet fome wretched men
(yea Teachers) would perfwade poor fouls that
muft learn how to be faved or perilh for ever,
that lefs than eight hours one day in feven,
is too much to be fpent in the needfulleft, ex-
cellenteit and pleafanteft matters in all the
World.
If you fay that the fublimity or difficulty
maketh it wearilbme, I anfwer, that Philofo-
phers do much longer hold on in harder (pecu-
lations.
If you fay Divinity being unfuitable to carnal
min^s, their fick Stomachs muft take no more
than they vcan digeft, I anfwer, i. Cannot a
Carnal Preacher for his gain, and honour, and
fancy, hold on all the year in the ftudy even of
Divinity, perhaps eight or ten hours every day in
the week ? And may not ignorant people be
brought one day to endure to be taught as
Ipng > 2. That which you call Digeftin^ is but
Vnderftanding, and believing, and receiving it ;
And one truth tendeth to introduce another >
And he that cannot Ieam with an hours labour
may learn more in two. 3. And it is hearing
and exercife that muft cure their want of appe-
tite. Experience telleth us, that when people
take the liberty of playes, and fports, and idlenefs
for a recreation, they come back with much more
want of Love to holy exercifes, than they that
continue longer at them. Gratifying iloth and
fenfuality, increafeth it, and increafeth an averfe-
nefs to all that is good > For who are more avexfe
than they that are moft voluptuous > If ever
people
people be made ferioufly holy, it is a due obier-
vation of the whole Lords day, that is like to
bring them to it f I mean obferving it in fuch
Learning and feekjng duties as they are capable
of, till they can do better^ For when the mind
long dwelleth on the truth, it will fink in and
work > And many ftrokes will drive the nail to
the head.
Let the Advef faries of this day and diligence
but obferve, And if true experience tell not the
World that more fouls ar£ Converted on the
Lords dayes than on all other dayes befides, and
thit Religion beft profperetb both as to the Number
and the knowledge and feriom Holinefs of the pro-
feflburs of it., where the Lords day is carefully
fan&iried, rather than where Idlenefs and play-
ing do make intermiffion, than I willconfefs that
I am uncapjble of knowing any thing of this
nature by experiences. But if it be fo, right not
againit the common light.
V. The Poverty, Servitude and worldly neccjji-
ties of the mod, do require a ft rift obfer vation
of the whole Lords day. 'tenants, and Labour-
ers, Carters and Cirryers, and abundance of
Traddmen are io poor, that they can hardly
ipare any other coniiderable proportion of time :
much lefs all their Children and Servants, whofe
jlib'-jcLHon, with their Parents and Matters poverty,
refrrauiah them. Alas, they are fain to rife
early and halkn to their work, and (carce have
leifurc to cat and deep as nature requireth : And
they are (o toiled and wearied with hard la-
bour, that if they have at night a quarter of an
hour
C«4S>
hour to read a Chapter and Pray, they can fcarce
hold open their eyes from fleeping. What time
hath the Minifter then to come and teach them
(if we had fuch Minifters again as would be at
fhe pains to do it ?) And what time have they to
hear or learn ? You muft teach them on the Lords
day, or fcarcely at all. Almoft all that they mult
learn, muft be then learnt.
I deny not but in thofe former years, when the
Law forbad me not to Preach the Gofpel, the
people came to me on the week day, houfe by
houfe , and alfo that they Learned much in their
(hops while they were working. But, i. It came
to each Families turn but one hour, or little more
in a whole Year ( For about fourteen families
a week fo Catechized and inftru&ed, did no (bon>
er bring their courfe about.) 2. And our people
were moftly Weavers, whofe labour was not like
; the Plowmans, Mafons, Carpenters, Carryers, &c.
to take up their thoughts > but they could lay a
Book before them and read, or meditate, or
Difcourfe to Edification whileft they were work-
ing. But this is not the cafe of the Multi-
tude.
And let any fober man but confider, whether
with people fo ignorant and averfe as the mod
are, mould he be never fo diligent on the Lords
day, the fix dayes intermiflion be not a great
cooling of arTc&ion? and a great delayer of their
growth in knowledge \ when they are like by
the weeks end to forget all that they had learned
on the Lords day. What then would thefe poor
people come to, if the Lords day it felf muft be
alio lpitcred or played away ?
L VI. The
( I4« )
V I The tyranny of many Matters maketh the
Lords day a great mercy to the world : For if
God had not made a Law for their Reft and Li-
berty, abundance of worldly impious perfbns,
would have allowed them little Reft for their bo*
die*; and lefs opportunity for the good of their
fouls. Therefore they have caufe with great
thankfulnefs to improve the holy liberty which
God hath given therm, and not ca'ft it away on
play or idLnefs.
V 1 1. The full improvement of the Lords"
rl'aycs doth tend to breed and keep up an able
faithful Miniftry in the Churches (o\\ which the
prefcrvation and glory of Religion much de-
pcncleth.J When there is dncccjjity of full Eccltfi-
dftkal perf .nnances impofed on M'mifters, they are
aifoneccflitated to prepare the mfclvts with anfwe-
rable abilities and tttnefs. But when no more is
required of them, but to read the Liturgie, ei*
to lay ' athort and: dry Difcourl^ thjuy that kiic
no more is neceffiry (to ChCW " ends > are la
ftrcngly temp;ed to get ability and preparations'
for no more, that few will overcome the tempta-
tion. And thcrtlore the World knowcth that in
M)f:jiy, Abiuia^ and tor the-'moft part of the
Greek and Armenian Churches, as nothing or
Iktle more than Reading is required," fo little
triors ability than to Read is laboured after ,
And the Ministers are ordinarily To ignorant and
weak, as is the fcorn and decay of the Chriftian
Religion.
VIII. Yea'
(H7)
VIII. Yea ir will firongly encline Maters of
Families to labour more tor abilities, to inftruft
and Catechife their Families, and pray with them,
and guide them inthe tear of God,when they know
that the whole day mull be improved to the fpiri-
tual good of their Families. And fo knowledge,abi-
lities, and farhily-holinefs will increafe : Whereas
thofe that think themfelves under no fuch obli-
gations, what ignorant, profane and ungodly
families have they ? becauie . for the molt part,
ihey are fuch themfelves.
I X. A multitude of. grofs fins will be pre-
vented by the due obfervation of the Lords day.
Nothing more ufual than for the fports ,
riots, id lenefs and ferrfuality of that day, to be
nurferies of Oathes, Curies, Ribaldry, Fornicati-
on, Gluttony, Drunktrinefs, Frayes and Blood-
fried. And is not Gods Service better work than
thefe ?
X. Laftly, This holy order and profperity of
the Churches, and this knowledge and piety in
individual Subjects, will become the fafety , Beau-
ty,ordtr and felicity, ot Kingdomes, and all Civil
focieties of men. For when the people are fit but
duly to ufe and fanctifie the Lords day,they are fit .
to ufe all things in a fandHried manner, and to be
an honour to their Countrey, and an eafe, and
comfort to their Governours, and a common"
bkifing to all about them.
t z CHAP.
(148)
CHAP. XIIL
What other Church Fcfiivals or fcparated dales are
lawful.
1 Shall conclude this Difcourfe with the brief
anfwer of this Queftion.
I. No fober Chriftian doubteth, but tnat fome
part of every day is to be fpent in Religious exer-
cifes > And that even our earthly bufinefs mud
be: done with a Spiritual intent and mind. And
that every day mult be kept as likg to the Lords
day, as our weaknefi, and our other duties,
which God hath laid upon us, will allow.
I L Few make any queftion but the whole
d ayes' of Humiliatim and of fbankjgiving may
and rp^ift be kept: upon great and extraordinary
occasions, of Judgements or of mercies, And
that many Churches may agree in thefe. And I
know no juft reafon why the Magiftrate may
not f with Charity and Moderation to the weak J
irnpole them, and command fuch an agreement
among his Subjects.
III. Few doubt but the Commemoration of
great Mercies or Judgements may be made ami-
virfary
verfary, and of long continuance. As the Pow-
der-plot day ( Nov. 5. ) is now made among
us, to preferve the memorial of that deliverance.
And why may it not be continued, whileft the
great fenfe of the benefit mould be continued >
And fo the fecond of Sep* is fet apart for the
Anniverfary humbling remembrance, of the
Firing of London. And fo in divers other
cafes,
I V. The great bleffing of an Apoftolick Mi-
niftry, and of the /lability of the Martyrs in their
fuflferings for Chrift, being fo rare and notable a
Mercy to the Church, I confefs I know no rea-
fon why the Churches of all fucceeding ages may
not keep an Anniverfary day of Thanksgiving
to God for Peter or Paul, or Stephen, as well as
for the Powder plot-deliverance. I know
not where God hath forbidden it, dire&ly or in-
directly. If his inftituting the Lords day were
a virtual prohibition for man to feparate any
more, or if the prohibition of adding to Gods
Word were againft it, they would be againft
other daies of Humiliation and Thankfgiving,
cfpecially Anniverfarily j which we confefs they
are not. If the reafon be fcandal, left the Men
mould have the honour inftead of God, I An-
swer, 1. An honour is due to Apoftles and
Martyrs in their places, in meet fubordination
to God. 2. Where the cafe of fcandal is noto-
rious, it may become by that accident unlaw-
ful , and yet not be fo in other times and
places.
t 3 V* The
:
V. The Devil hah here been a great Vndotr
by Overdoing : When he knew not how ehe to
cpfi out the holy obfeivation of the Lords day,
with zealous people he Found out^he trick of
deviling fo many dajyes called Holy dayls to fit
up by it, that the .people might perceive that the
obfervation of them all as bdy^ was never to be
cxpedted. And fo the Lords day was jumbled
in the heap of holy dayes^ and all turned into Ce-
remony, by the Papiits and too many other
Churches in the World, Which became Calvhu
temptation ( as his own words make plain )
to think too meanly of the Lords day with the
Kit.
V I. In the lawful obfervation of dales, it is
molt orderly to do as the Churches do wluch
we live among and arc to joine with.
VIT. But if Church tyranny would over-
whelm any place with over-numerous daies
(or Ceremonies,; which arc ( flngly conlider-
ed ) lawful, we (hould do nothing needleily tp
countenance aud encourage fuch uturpation.
VIII. Yet is it lawful to hear a Sermon,
which (hall be Preached on a humane Holy duy^
which is impokd by Ufurpation. Seeing fuch a
a Moral duty may be done, and fo great a bene-
fit received, without- any approbation of the in-
convenient feaion,
IX. And when we think it unlawful to joyne
in
{ 1 5 l )
in the pofitive Celebration of unlawful dayes ("as
the Mahometan Sabbath, ) yet h m3y become
a duty for the civil peace and our own fafety, to
obey the M3giftrate in forbeaiirig open oppofition
or contempt, or working upon that day ? And
fo Paul juttitieth himfclf againft the Jews accu-
fations,that they found him not in the Temple dis-
puting with a*iy man, nor raifmg up the people,
nor in the Synagogues, nor in the City,A&* 34. 12.
unlefs it be when we have a fpecial call, to re-
prove the errour which we forbear complying
with.
X. It is long agoe decided by the Holy Ghofr,
Kom. 14. & 15. that wemuft not be contenti-
ous, contemptuous, nor cenforious againft one
another, about things of no greater moment,
than the Jewifh dayes were, though fome obfer-
ved them without juft caufe: Becaufe the King-
dom of God confifteth not in Meats, and Drinks,
and Daies, but >n righteoufnefs and peaceabkneft
and joy in the Holy Ghoft. And he that in thefe
things fcrveth Chrifi, i* acceptable to God (and
received by him ) and approved of ( wife ) men,
and Jhould be received to Communim with them,
Rom. 14. 17, 18. & 15. 7. We mud therefore
follow after the things that makg for peace, and
things wherewith one may edifie another, Rom.
14. ip.
XI. The Controverfie, whether it be lawful to
feparate an Anniverfary day for the Commemo-
ration of Chrifts Nativity, Circumcifionand fuch
like things which were equally exiftent in the
L 4 Apoftles
Apoftles dayes, and the reafon for obferving
them equal with following times, (and fo the
Apoftles had the fame reafon to have appointed
fuch dayes had they thought it beft, as we have)
I acknowledge too hard for me to determine :
not being able to prove it lawful, I cannot own
and juftirieit* And not feeing a plain prohibi-
tion I will not condemn it, nor be guilty of un-
peaceable oppofing Church Cuftomes or Autho-
rity in it, but behave my felf as a peaceable
doubter.
X 1 1. But that no earthly power may appoint
a weekly day, in commemoration of any part of
our Redemption, betides the Lords day, and fo
make another feparated weekly dated Holy day,
I think plainly unlawful, Becaufe it is a doing the
fame thing for one day which God hath done
already by another •, And fo fecmeth to me,
i. An usurpation of a power not given, and
2. An accufationof Chrift and the Holy Ghon\
as if he had not done his work furficiently, but
man muft come after and do it better.
But efpecially if fuch (or any day or Ceremo-
ny J be by an univerfal Law impofed on the Uni-
verfal Church, it is arrogant uiurpation of the
Divine Authority \ there being no Vicarious
Head or Monarch under Chrift of all the World
or all the Church, nor any Univerfal Governour
who may exercife fuch Legiflat ion, whether per-
fonalor Collc&ive.
The feme I may fay of any that would pre-
fame to abrogate the Lords day.
And fo much (hall fuffice in gteat hafie of this
fubject. And
(153;
And to thee O mod Glorious and Gracious
Ireatour and Redeemer, I humbly return my un-
signed thanks, for the unfpeakable mercies which
[ have received on thy day > And much more for
b great a Mercy to all thy Churches and the
World : And craving the pardon ( among the
:eft ) of the (ins which I have committed on thy
Day, I befeech thee to continue this exceeding
•nercy, to thy Churches and to Me > and reftorc
Tie and other of thy Servants, to the priviledges,
and comforts of this Day j which we have for-
feited and loft i And let me ferve thee in the
Life, and Light, and Love of thy Spirit, in thefe
thy Holy Dayes on Earth, till I be prepared for,
and received to, the Everlafting Reft in Heavenly
Glory, Amen,
Ottob. ii.
1670.
FI^IS.
■
AN
APPENDIX
For further Confirmation of Gods
own Separation of the Lords day ^
and Di (proving the Conti-
nuation of the Jewifh
Seventh day Sabbath.
Written fince the Treatife went to
the Prefs, upon the Invitations of
fome latter Obje&ions.
Heb. 7. 12. Forth: Pi icftkond being changed, there is made
of nccejjity a change alfo of the I aw.
iCor. 3. 7, 11. But if the Mini(l>ation of Death , in Let-
ters Engraven in Stones was glorious, Sec. if that which
was done away was glorious, much more that which re-
maincth is gioriow.
Aft. iy. 28. Itfcemcdgood tothe HolyGhoft and to us, to
lay upon you no greater Bur dm than thsjc neceffary things—
Col. i.
of Cbriji.
LONDON,
Printed for Nevil Simmons, at the three Crowns
near Holborn Conduit. 16 j 1.
(*57>
CHAP. I.
An Anfoer to certain Obje&iont a^ainft the Lord*
Day*
Hough they are anfwered before,
the Reader muft pardon me, if
upon the particular urgencies of
|f fome Obje&ors, I again make an-
fwer to thefe that follow.
Obj. A&.20.7. The firfl day
>/ the Wee\ > Gr. [one of the Sabbaths] that
he breaking of Bread there wot common Eatings
compare the /% greeh^ phrafe , Aft. 27. 35. dc
1*42. fee Efa. 58.7. However it vpm but an
sample of Preaching, and breaking Breads upon 4
fecial Qccafton*
Anfa* 1. That *E» t» /u/£ W c&CC&tm (igni-
iethonthe^r/J dayoi the weekly the Generality
)f the ancients both Greek and Latine agree,
.vhofe teftimony about the fenfe of a word, is the
)eft Dictionary and evidence that we can expeft.
And the fame phrafe ufed of the Day of Chrifts
Refurre&ion by the Evangelifts proveth it.
Though I am forry to hear of one that denyeth
that alfo, and aflertcth that Chrift rofe on the
I fecond
r 1580
fccond day morning, becaufe elfe he could not as
j^?#vbe tb^e dayes and nights buried. But I
am hot fo proad as to think rny felt capable. of
convincing, that; man in fuch a matter of fad,
whi will riot: Bel fcvt fhe* hirtorlcal witriefs of the
whole Church of Chrifi, and expedteth to be
believed againft them <§1L ^t iuch a dillance in
the end of the World.
2. There is no doubt but that *a*V/< to apr^
fy^gn^pfoBread, was ;vUgth'a Cowm.ojt'znd a
Sacred action": And the phrafe is to be inter-
preted by the context, to know when it figniii-
cth the cmimon* and when the Sacred* In AU.
2,7* 35J ihse context teacheth us to interpret it
§f coomjehmi; eating : But -tftat it doth not fo,
'Mfl<2.-%xAiy6* 'or Aft.'' 2X>^ is- plain to him
thai ■i^nfidffibeBb,' 1. That it was then ufual to
commttmcztieiimcxdirntntally ;in all their Church
£flat>b%s^ V 2.;;. That thefe- ^mentioned were
ChtoftJi-ajfemMies •-> ! the Gbnhb * -Being m«tj)«r-
pfely for sSaored works. , Yet it is to be remtm-
hrjedj-that^fhC'JLc;^ ftah\ did ufually co&CUrr in
the beginning with the $kcra!pe*if?-arkl the name
wigbf be, oiodiwith, refpeclr. to both.
3. That it was not ameer occasional meeting,
k apparent to the unprejudiced, ^1. Bedaufe' thty
rteyed at'^r^tffe-yeridayes, V. '6. and in all the
I^vch ma^rvA mention oP this exereife, but bn
one only^which was the hrlt,- 2. 'Becaufe as is faid ic
was not Z family, or by-meeting, but a J3bxr$*
meting; ]^Ij)e Difciples came or affembled together^
3.;Becaultit is faid that they aflembled for this
very/end) to break bread \jruotiyfApdv <%f |u*£M7ar
n \hdnu ifcprctoi] 4. The great length of time
which
which was fpent in the holy exercifes : Befides,
the reft of the Worfhip, and breaking of Bread,
Paul Preaching till midnight : which intimateth
thatfuch work took up the day. 5. Becaufe it
is mentioned as a matter of their, cuftome: They
did not aflemfele' becaufe Paul called them to hear
bifnonly, as being to depart on the morrow >
But Paul afTembled with them at the time of their
ajfcmbling to breaks Bread j And it feeineth that he
deferred his journey for that opportunity, 6. Be-
caufe other Texts' ;as 'joyned wit!?, this,' and in-
fallible Church Hiftory following*, do prove paft
all doubt that it was the conftant cuftome of all
the Churches fo to do.
Obj. 1 Cor. 16. 1,2. fhefirjl dayofthewee^
cVc. gr. one of the SJbb'aths* It is an ordinance to
lay afidefor charitable ufes •, but not one word about '.
changing of the Sabbath.
' Anfip- The abolition of the Sabbath we prove
not by this Text, but by others : All that we
bring this for, is but to (hew in conjunction* with
Others, as part of the Sacred Hiftory, that the
firft day Was the Churches feparated day. And I
pray mark the ftrength of the proof, that the
Apoftle did [give order that all' the Churches of
Galatia as well as the^ Corinthians, Jhould depofite^
their Almes on one and the fame day, viz* on the
rrrft day : Was it not enough to tie them to the
contribution, but he muft tie them all to onefet day
to lay it by, or depolite it ? if it hsd not been be-
caule the Churches ufed to aflemble on this day, !
and not to appear before God empty ( as
Dr. Hammond noteth on the Text ? ) Whoever
heard elfe that God or man tyed feveral Coun-
tceys
(i6o)-
treys to one fet day for the private depofiting of
their own moneys afterward to be diitributed >
IVitb fitch Sacrifices God U wellpleafed > And there-
fore it was ever accounted by Chrinians a lit work
for the fancTilied'day : But no other day was ever
appointed peculiarly for the fet time of laying by
rfciens gifts of Charity.
Obj. Rev. i. 10. Johnnw in the Spirit on the
Lands day* Compare Exod. 20. iq, &c. Efa. 58.
1^ 8cc. Luk. 6. 5. Mark 2. 28. Mat. 12. 8, &c.
jfyid if the Scriptures be the rule to judge, refolve
whether that 4ay be not the Lords day, of which
day, (and of which only as difiinguijhed from the
other dayes of the tvee^) the Son- of man is Lord.
Anfn>. We are not upon a QpntroverGe of title
or ' propriety x whether God be Lord. of other dayes :
For fo no doubt, he is Lord of al!0 and therefore
no more of one than another ,becaufe his propriety
in each one is abfohm ', And it can be no more
in any. Thus 'alfo he is abfolute Lord of all
things, all places, all perfons, e*h% And yet fome
things, fome places \(omc perfms have been ftp a-
rated to his fervice by a peculiar Dedication and
Relation ; and thence have been peculiarly called
%he Lords. And the Texts cited by you out Of
thp old Teftamcnt prove that iuch was the fe-
venth day Sabi: . ': then : But not that it is fo
now > or was i k (b for perpetuity.
And the w< . . of 1 he new Teftament cited
["the Son of man U Lord alfo, or even of the Sab-
bath day,"] (hews no more, then that it was, in his
power: He &iveth -it &s a reafon for his doing
that which (es qounted Sabbath- break-
ing (By whiu .. oftentimes offended themO
and
( i6l)
and not as a reafon of his eftMifking it. And it
fecmeth plainly to mean, that being but a Pofitive
Larv> and a Law of Mofcs, he had power to
change it, and difpenfe with it, as well as with
other Pufitives and Mnfaical Lzrvs. As it is faid,
Ephef. j. 22, 33* be bath made him Head over all
thivgs to tbe Church > not Head to all things \ Co
he is Lord over, or of all diyes \ But all are not
feparated to his Worfliip. As it is faid, Joh.
17. 2. As thou, baft given him power over all flejhy
that be Jhould give eternal life to as many as thorn
hafl given him : fo it may be faid, he hath power
over all dayes, that he may fon&itie one to his
peculiar fervice, and ufe the reft in more com-
mon works.
But that which we bring this text for is but to
know what day is notified to the world by this title
of 'the Lords day, and confequently was then ac-
counted his feparated peculiar day.Now the fignifi-
cation of words is known but by ufe : They are not
Natural fignes, but Arbitrary : You know not the
fenfe of one word of Hebrew, Greek, or Latine,
but by the Hiftory of their ufe, by Dictionaries,
Authors or other Traditjon. Now it is unque-
stionable to any man verft in antiquity, that all
the Churches, and Authors, Greek and Latine,
Syriack, iEthiopick, Perfian, Arabick, that have
been known among us, and fpcak of iuch things*
do unanimouily call the firftday of the week by
the name of the Lords day, as being Co called
from the beginning, even from the Arftftles > And
all old expofitors fo interpret this prefent Text.
And you may as well queftion what day the
word S.*klwtk fignitied in the Old Teftament
M almoft
almoft, as what day the name of [7 be Lords day\
iignirkd in the new ; Or what fort of people
they were that were called Chriftians firft at An-
tioch, when only one fort hath ever tmce been no-
tified by that name j Even the Difciples of Chrift.
The Greek, with the Syriack Tranflatibn, the
Arabick, the vulgar Latine, have all [7 be Lords
day \ ] and the Ethiopick as equipollent, hath
[ ibe firft day ~] And Dv. Heylin ( who would
find icmething againft it if any thing were to be
found) fpeak ingot fome of late that otherwifc
expound it, is (o ingenious as to fay (Par. 2* cap.
1. p. 37O Touching this vpe will not meddle : Let
them that own it ho\ to it : The rather fwet
St. John hath generally been expounded in the other
fcnfc) by Aretasy and Andr. C^farienfis on the place,
and by Bed£ de rat.tctvp.c.6. and by the fuffrage of
the Churchy the be ft expo fit or of the word of God >
wherein thti day hath conftantly fnee the time of the
Apoftles been honoured with that name above other
d.nes ~] And I know no one man (nor many) that
at 1600 years diitance almolt, is fo worthy to be
believed for th^ bare fetife of a word, as the con-
ftant ufe and uiiivcrfal teftimony of all ages from
that time till now.
As Chritf is the Lord of all our Suppers, yet
all are not named The Lords Supper ', fo is it in
this cafe.
I mult needs conclude therefore, that if I
(hottld cafl^orf the evidence of this Text, upon
no greater reafon than you offer mc, I think, I
(hould refilt the holy.Ghoft, and ufe violence
againft Gods word which I (hould obey.
Obj,
(i6$)
Obj. There U no Law in the Scripture to obfervt
thefirjlday^nofromifemade to obfervers of it^ no
tbreatning agsinft: the breakers of *>, &c. Jhcw it*
And if no Law, notranfgreffion^ Rom. 4. 1 5. Sin it
a tranfgrejjim of the Law.
Anfw. I have (hewed you full proof of a Law
for it before. Though it is not Chrifts way to
ena<fr his Laws in that Majettick Commanding
form as God did to M'/e/on the Mount : But as
he condefcended into rlefh, to be a Teacher and
Saviour, in the form of a Servant, under the
Law himfelf, to redeem thofe that were under it,
(6 he maketh his Laws in a merciful Teaching
ftile. All that is revealed by him as his will ap-
pointing our duty is his Law. But that we ob-
serve the Lords day is revealed by him as his will,
making it our duty.
Thefe are his Laws requiring us to Hear and
obey his fpirit in his Apoftles, Joh. 20. 21, 22.
As the Father hath fent we, fo fend I you : And
when he hadfaid this, he breathed on them and J aid.
Receive )e the Holy Ghoft^ &c. Luk. 10. 16. He
that beareth you% heareth me*
And this is his Law requiring his Apoftles by
that fpirit to promulgate his Laws, and make
known his will. Mat. 28. 19, 20. Go, difciple
me all Nations, Baptizing them, &c. Teaching
them to obferve all things whatever I have command-
ed you^ and lot lam with you alwaies to the end of
the world (or age) with the other Texts fore-
cited.
And that the Spirit in the Apoftles hath fetled
the Lords day, as the fcparated day for holy af-
fembliss and Worihip, I have proved to you,
M 2 both
C 164 )
both by the Texts which you now fought in
vain to make void* and by the unqueftionable
pra&ice and hiitory pf the univerfal Church,
from that age untill this. And withal by othejr
Texts which you omit : which (not alone, but^)
all let together make up the proof, becaule it is
historical evidence of a matter of fait, which we
have to feek after.
1. Chrifts. Refurre&ion laid the foundation,
t>r gave the Caufe -, as Gods ceaiing from his
works did of the Sabbath. 2. Chrifts appear-
ing to them aflembled on that day, began the
a&ual feparation^.The Holy Ghoi* coming down
on them, on that day, did more notably fan&i-
iie it. 4. The Holy Ghoft as an infallible fpirit
in them, did caufe them to make apublick fettle-
ment of that day in all the Churches, which was
the full and aciual eftablifhment, 5. This fettle-
ment is fully proved de facto in Scripture and in-
fallible hiilory. 6. And that there are promifes
and threatnings, to the obeyersand rejecters, of
Chrifts commands, ( whom the Father com-
manded us to hear, and who is the great Prophet
of the Church, _) I hope you believe. Rev.2c.14.
Happy are they ppbo do bit commandments that they
may haze right to the tree of life, 8cc. Heb. 13.25.
See thatyee refufe not him that fpea^eth > For if
they efcaped not who refuftd him that fpakg on earth,
much more, &c. A&. 3. 23. It fl)aU come to paft
that every foul that mU not hear that Prophet,
(hall he dejtroyed from among the people : 1 Joh»
4. 6. We are of God : He that tyomtb God bear-
eth m : he that tf not of God, heareth not m :
Hereby kyow we thtffirh of truths and the fpirit of
aWfrr. If
If befides all this you muft have particular pre-
cept s^fromifes and threatnings in the form which
you imagine to be titteft, you may for want of
thofe.deny many other Gofpel Laws as well as
this. Have you not much more for the fepanti-
on of the Lords day, than you have for Infants
Baptifm, for a Chriftian Magiftrate, for Chrijlians
rvjgeing JVarr, for prohibited degrees as to Mar-
riage. Sec.
I am perfwaded the fober ftudy of thefe points
would do much to convince the contrary minded.
i. How much of Chrifts work as to the fettle-
ment of Church* Orders, was committed to the
Apoftles to be done, and how little he publickly
fetled himfelf in perfon, before his Refurre-
#ion.
2. How much the Gofpel adminiftration ex-
celleth that of the Law. And what eminent
Glory God defigneth to himfelf by the work of
mans Redemption, and how.much more now he
calleth man to Read, and Study and Know him in
the face of Jefus Chrift, than in the Creation, And
hew largely the change of the Covenant is proved
in the Epiftle to the Hebrews.
3. What a change is made herein as to mans
duty, fmce the fall of man under the tvrath of the
Creator^ who is not now his Reft, but his terrour
and a consuming fire, till Reconciled and Adopting
us in Chrift j, And iince the Earth U curfed to us
as a punifhment for our fins.
4. How much of the certainty, and Glory of
the Chriftian faith, and of all our Reft and Con-
ization in it, is laid in the Gofpel on the
RESURRECTION of ow Lwd, as be-
M 3 ginning
ginning a new World, or Creation as it were,
and as conquering and triumphing over death
and Satan, and fealing the promife and bringing
Life and Immortality to Light, and opening the
Kingdom of Heaven to Believers.
c. How much of Chiifts Legislation, and ad-
miniftration of his Church-fettlement and Go-
vernment was to be done by the H>ly Gbojl ! And
how glorious tKis office of the Holy Gbojl is, and
of what grand importance to be underltood :
As he was the promifed Paraclete or Advocate or
Agent of our glorified Lord, to do his Work on
Earth in his bodily abfence *, To whom the Infal-
libility of the Scriptures, the fealing operation
of Miracles, the San edification of Believers, and
forming them for Glory in the Image of God, is
to beafcribed : Whom to Bhftbcme is the unpjr-
dmable fix.
6. How dangerous a thing it is made by the
Holy Ghoft to feek to fet up Motes Lw, (as the
whole Epiille to the Gal. befides molt of the other
EpifUes teftiric ) as intimating a denyal of Chrift,
and a falling from Grace, and a perverfe fetting
up of that which Chrift came to take down,
as part of our own redemption. And how
large and plain Paul is upon this Sub j eel: > and
how the ftirit in all the Apoftles did determine
it, AH* 1 5. And how the CerintbiattSy Ntcolaitansy
JLbhniits, ]>Jazar£jnS) and many more of the
condemned Heretics of that age, which troubled
the Churches, and whom the ApofUes wrote
againft, went all that way of mingling the Jew-
h Law with the Gofpel.
7. How
j. How plainly and exprcfly faul numbrcth
Sabbaths with the-fhaddows that ceafe, CoLi.\6.
( to pafs by other Texts ) And what violence
mens own wits muft ufe, in denying the evidence
of fo plain a Text. Their reafon, that he faith
not Sabbath but Sabbttbs, is againit themfelves *
the plural number being mod comprehenlivc, and
other Sabbaths receiving their name from this j
And the word Sabbath alwaies ufed in Scripture,
for a Rett which was partly Ceremonial. See
what Dr Toung fh his excellent Vies Domin faith
of this Text ( Though I know fome fay other-
wife to the injury of their own caufe,]
8. How many years together the Churches
had been in poflellion, and confequently in the
undoubted knowledge, of the true eftablimed
day of holy Worftiip, before a word of the New
Teftament was Written. And therefore that it
was not written to be the firft ena&ing of this
day or change 5 but for other ufes.
p. And yet how much evidence of the facl;
there is in the Scripture it felf, that really fuch
a day was ufed for the ordinary Church-aHem>
blies, as a peculiar feparated days even by the
Common order of the Apoftles in the Churches,
as i Cor. 16. 1, 2. fpeaks. . ,
10. And how impoflible it is that all the
Churches in the World mould from their begin-
ning keep this as the feparated day, even by the
Apottles and from their times, if it had not been
fo ordered by them indeed. And whether it be
poilible that in no age neer the original hereof,
no Paftor, no Chriftian, no Heretick, no Enemy
would have dete&ed the fraud ox common
M 4 Errour,
Errour, or once have written, that this day was
not feparated or ufed by the Apoftles or Apofto-
lical Churches \ no nor any one (that I know of,
that denyed not the RefurretftionJ ever to have
fcruftled or oppoled the day.
II. Whether they that can reject fuch Hifto-
rical evidence as this is, do not unwittingly caft
away the hdy Scriptures, what zeal (oever they
pretend or have tor their honour and perfe-
ction.
t2. Whether they that can reject all this evi-
dence, and yet can hnd in the fecond Command-
roent,the prohibition of all formes of Prayer, Scr-
inons,Catechiimes,6c all modal inventions of men,
as Images, if not Idols, are without partiality, or
do not walk as men, by very different meafures,
and partial conceptions.,
I would on my knees intreat fome mod dear
and worthy friends, on their knees to ponder '
thefe twelve particulars.
But becaufe by their pretention of the Text,
Act, 2. 1,2. I perceive they obferve not, that the
Holy Ghoii came down on the Lords day, Let
them coniider that the PafTeover was on the
Sabbath day that year, and therefore it mult
needs be juit fifty daves to that Lords day, and it
mult be the day ot Pemecoft.
And ir is not a trifle, that the fir ft Sermon to
the people was Preached by Peter on that day,
and $cco Converted by it and Baptized-
Dr. Heylins own words are thefe, £ Part. 2.
p. 13. %ht firjt partpcubr p'JJ'agc which did oc-
enn in holy Scripture touching the firji day of the
week^i ^ that upon that day the Holy Ghoji did
. firll
firfi come down on the Apoftlef, and that on the fame
day St. Peter Preached bis firfi Sermon, to the
Jews, and Baptized fuch as believed, there being
added to the Church that day 3000 fouls'] And to
prove the day he faith, p. 14. [ The rule being
this, that on vdiat day foever the fecond of the
Paffover did fall, on that alfo fell the great t Fe aft of
Fentecoji ( as Scaligcr de Emend, "temp. U 2. )
So that as often as the Paffover did fall on the Sab-
bath, as this year it did, then- Pentecoft fell on- the
Sunday.]
The laft part of our Obje&ions are from
Hiitory *, anditisfaid,
Obj. [Qu. Whether the obfervation of the' firfi
day was not brought into this Ifland. by Antichrift,
about 408 or 409 years agoe ? Roger Hoveden
about an. 1202 ( above 1200 years after Chrifi )
mentioneth a Council held in Scotland for the initi-
ation orfirft bringing in that which he calls the Do-
minical day : fee this teftimony mentioned by Binius
in his Councils, and fomewhat enlarged by Matth.
Paris tbeoldimprejjionfol. 192, ip$. and the laft
Edition fol. 200 and 201 *, And how the King of
England and the Nobility would not then receive
this alteration. — I conceive that in the firfi
Centuries the great Controverfie relating to this
was about translating the keeping the Pajfover,
which they now call Eafter, jrow the fourteenth day
of the firft Moon, &c. (under the colour of honouring
Chrift) to the firft day of the Wee\ as the Domini-
cal day \ which the Popes firft fet themfelves with
great vehemency to introduce • ■ And as the
Pope obtained hvspurpofe for one day in a year, fo
by degrees in fme places, came in one day in a
wee\,
*>ee^ the firjl day to be obfervcd, and the fevcnth
day by one of the Popes turned from a Feftival to a
Faft, tvMleft many of the Eaftcrn and fonte of the
Weihrn Churches did Jlill retain rvitball the objcrva~.
tion ofthefeventb-day Sabbath together y>itb the firjl
day, and others of the Churches in the Eajl and
Weil ksp* of1b i0 *ke five nth day at the ChrijHan
Sabbath, &c.
Anfrv. How much more deilrablc an Adver-
fary \sHeylin by his acquaintance with Hiftory !
j. Were any of the Authors I before cited either
Antichriftian or 1200 years after Chrift }
Ignatius, if genuine was about an. 102. If not, as
VaUus thinks then he was about 300.
The Canons called the Apoftles, and the Confti-
futions called the Apoftles, very ancient.
Juftin Martyr wrote his Afol9 an. 1 50. about
50 years after St. Johns death > where his tefti-
mony is as plain as can be fpoken. To which
Flinyes who wrote about 107. fome feven years
aiter St. Johns death, may be joynedthat he may
be undcrftood of the day.
Clemens Alex.md. about 94 years after
St. J ?hn, an. J 9 4.
% rtuil'un who is mod exprtfs, and full, and
frequent, about ipS, that is, p8 years after
St. John.
Origcn about 206 began his Teaching.
Cyprian about an. 25c.
Athanafats who wrote largely of it, about
"M 53 c.
To what purpofe fhould I mention again Eit-
fcbiM, Gr%. Njzianzen, Nyffen, and all the reft.
It was but about an. $cp: that Ccnfiantine began
his
his raign, who made Laws for the Lords day,
which other Chriftian Emperours enlarged.
But how much earlier were all thofe Synods
which Eufebim mentioned, which in the determi-
nation of Eaflcr owned the Lords day ? And
that otNice was but about an. 327. The Council
of Laodicea but about <*#. 3 14 or 320.
The Council of Elibcri* about an. 307.Cjtf.21.
faith. If any that live in the Cities Jhall jfay from
Church three Lords daies, let him be fo long
fuff ended from the Sacrament, til! be be Jenfible of
his punifhment.
After this how many Councils and how many
Imperial Laws take care of the Lords dayes? It
is tedious to cite them.
To thefe may be added, 1. The common
agreement that it is founded in the Refurrefiiov,
and was from that time. 2. The early conteft
for keeping Eafter only on that day, which you
note, as being a day by all Chriftians received.
3. The common deteihtion of Fafling on that
day. 4. And the univerfal cuftome of not
kpceling in adoration on that day : which all
ihew that the day was lpecially obferved.
Athanaftus faith de fab. & Circ. Even as at
the firfl it was commanded that the Sabbath Jhould
be obferved in memory of the finijhing of the
World, fo do we celebrate the Lords day as the
commemoration of the beginning of a new Creation.
And Horn, de Sem. The Lord transferred the Sab-
bath to the Lords day. Though Nanniu* queftion
the Horn, de femente, fo do few others, and
none that I know of, queftion that de Sab. &
Circ.
*j Greg.
c 1727
Greg. Nyjf. Or at. inf.Pafc. faith, As Godrefied
on the Sabbath from all his rvorkj which he had d me
in the Creation, fo did the only begotten Son of God
reft in truth from at! his voorhj, 6cc.
Attgufi. Epifl. up. 'the Lords day teas declared
to ChrifUans by the Lords Refurreclion. From that
time for thencej it began to have its Feftivity.
Mjximus Tawinenfu faith, Horn. 3. de Pentec.
*fhe Lords day is therefore fet apart becaufe on it
ftur Saviour as the rifing Sun, difcujjing the infernal
darfytefi, did (hine forth in his refurre&ion.
And for Failing, T'ertul. deCor. Mil. c. 3. faith,
We account it unlawful to fafl on the Lords day.
And though the Montanifts failed exceffively,
they excepted the Lords day, T'ertul. adv. Pfycb*
c> 15.
• Ignatius and the Apfl. Conft. & Can* are fore-
cited of this.
Aujlin faith, Ej>. 86. It is a great f caudal to fafl
on the Lords day. ( Which the Manichees were
accufed of.)
The Concil. Gangr. Can. 18. faith, If any on
■pretenfe of abftinence fafl on the Lords day, let him
be Anathema.
The Cont'd. Ctfar-augufl. c. 2. is againft raft-
ing on the Lords day either for the fa^e of any
time ( as Lent ) or ferjlvafion, or fuperjlition
whatfoeicr. So the Concil. Agath. c. 12. ConciL
Am-el. 4. c. 2. And the ConciL Carth. an. 3p8.
Can. 6\. Let him be takfri for no Catholic}^ rvb»
pH/pofcly fuflcth on the Lords day.
And the prohibition of kneeling in adotatiori,
I have opened before, ex Concil. Nic. c. 20. Concil.
truH. Ebitihan. &c. To which I adde Collecl.
Can.
(173)
Can. Johan. Antioch. fub titulo L. 'fertuh de Cer.
Mil. ck 3. ( now cited ) Hieronym. adv. Lucifer,
cap. 4. Vie domimco & per omnem Pentecoflen nee
de geniculis adorare^ & jejunium folvere, multaque
alia qtu non Scripta funt, rationabilis fibi obfer-
vatio v'mdicavit. (yet Paul kneeled,.^?. 20. in
that time, vid. Jufiell. ad Can. 20.. Cone Nic, )
§jucftion. ad Ortbod. inter Juftin. opera qu. 1 1 5.
p. 283. Die Dominica genua non fletlere fymbolum
eft Refurreflioniii &c. Germanus Conftantinop. in
ffleoria Ecclef. p. 149. Our not kneeling on the
Lords day, fignirieth our erection from our Fall,
by Chrifts ReFurre&ion, &c. Fee alFo Bafil de Jpir.
Sane. c. 27. To. 2. p. 112, 113. & Balj anion
theron^. 1032. & Zonari. in c. 20. Cone. Nic*
p. 66. Fee Cafj>. Suicerns de kifcefacr. obferv. c. 6.
2. Your Hiftorical obFervations are utterly
miftaken.The obFervation of the Lords day was in
all the Churches pait all Controverfie From the be-
ginning, while the time of JLafter was in Contro-
verfie,as I have proved. Wh'y would you not name
thoFe Churches in Eaft and We(t (which I never
read or heard q{) yea or that perfon, that was For
the Feventh day alone ? I am confident becaufe
you could not do it. Indeed all Churches called
the Feventh day alone by the old name Sabbath,
while they maintained the Sabbath to be ceaFed i
But under the name of the Lords day, the firft
was Folemnly obFerved.
3 . In Hoveden and Mat. Fans, there is not a
word of what you Fay j Fo much do you mi£cite
Hiftory. There is indeed an. I2QJ« (which as
I remember is Hovedens laft ) the fiory that ma-
ny Authors talk oF, and Heylin mentioned), Qf
one
( 174)
one that found a Letter pretended from Heaved
upon the Altar, reproving the crying iins of the
times, and efpecially the prophanation of the
Lords day, and requiring them to keep it ftridtly
for the time to come: which was fo far from
being the initiation of the Lords day, that it was
about i i6y years after it. And how could men
pretend fuch a Divine reproof for fuch a fin, if
the day not been received before ? I pray read
Hcylins Hiftory againft us, which will fet you
lighter in the matter of fa&. And there is no
mention of any fuch Council as you talk of, for
the initiation, of the Lords day, nor any re-
ilftance of the Kings, or Scots : There is no-
thing of all this in Huvedcn or Mat. Paris.
4. But what if England had been ignorant of
the Lords day till then (which is utterly untrue)
it followeth not that they kept the Sabbath on
the feventh day. Nor would a Barbarous re-
mote corner of the World, prejudice the tcfti-
mony of all Chrifts Churches in every age,
5. But that you may fee how greatly you
miitake the cafe of England, read but our eld eft
Englifti Hiltorian, Beda Hift. Ecckf. As /. 1. 2 6.
he mentioneth an old Church named St. Martins
built in the Romans time, and cap. 33. a Church
built by the ancient faithful Romans j ( And by
the way, I think it moft probable that the Roman
Souldiers rirft brought Chriftianity into Brit-
tain ) Co he oft defcribeth the Worflnp as agree-
able to other Churches : And /. 2. c. 2. he begins
his reproof of the Bri tains for not keeping Eafler
on the due Lords day, but never reproveth them
for not keeping the Lords day it felf And though
the
075)
the Britans and the Scots had fo little regard of
the Englifh Bifhofs fent from Rome, that they
awhile refufed fo much as to eat with them, yea
or to eate in the fame Inne ( cap. 4. It. 2. ) yet
about the Lords day there was no Controvcrfie.
Lib. 3. c. 4. he tells you that the Scots difference
about Eafter day continued till, an.y 16. for want
of intelligence from other Churches, though
Columbanw and his followers were very holy per-
fons. And (that you may fee your errour ) he
there tells you that they did not keep Eafter day
with the Jews on the fourteenth day jUL\ as form
thought , hut on the Lords day y hut not in the right
week^: For (faith he) they tytew ( as being Chri-
ftians ) that the Lords Refurretlion which was on
the hrft day of the week, was alwaies to he cele-
brated on the rirft day of the week ', But being
Barbarous and Rufticks-> they had not yet learn'
ed when that fame firfi day of the wee^ winch H
now called the Lords day., did comeJ]
Here you fee that it was paft Controverilc
with them that the Lords day muft be Celebra-
ted in memorial of drifts Refurredion, and the
Scots kept not Eafter on any other Week day \
And that they had not been like Chriftians, if
they had not owned and kept the Lords day >
only they had not skill enough in Calculating the
times, fo as to know when the true Anniverfary
Lords day came about, but kept Eafter on a
wrong Lords day.
The fame he faith again in the praife of Finan
lib. 3. cap. 17. that though he kept not Eafter at
the due time, yet he did not^ as fame falfly thin^
hgep it on any weekday in the fourteenth Moon
with
070
with the Jews > but he alwayes typt it on the Lords
day, from the fourteenth Moon to the twentieth, be-
caufe of the Belief of the Lords Refurreclion, which
the Church truly believed was on thefirft day of the
wee^ for the hope of our Refurrefiion, and which
( they believed ) will fall out on the famefirft day,
of the weel^, which is novo called the Lords day.
So cap. 25. the King and the Q^een kept
Eafier on feveral Lords dayes, and the difference
made the ftir : And Wilfrid in his Speech there
faith the fame, that the Scots kept Rafter only on
the Lords day > ( by whom the King at that
time was changed.)
And li. 3. c 2(5. Beda faith that Tuda, ( ano-
ther holy follower of the Scots) being made
Bifhop,
On the rLords daies the people flockt by crowds
together either to the Church, or to the Monafterier,
not to rtfrejh their bodies, but to learn the word of
God\ and if any Priefthapt to come into a Village,
pefentlythe Inhabitants, Congregati in vmum, ga-
thered together, tool^ care to feekjrom him the word
4 life,']
Cap. 2. ii- 4. Tbeodows his Confecration on
the Lords day is mentioned.
Li^.4. Ctff .5 In the Synod at Herudfotd the rirft
Canon is that all keep Rafter on the Lords day
next after the fourteenth Moon of the hrtf
Month.
Lib. 5. cap. 22. Ceolfridus fendcth an Epifile
to the King of the Pi&s, in which are thefe
words \_Poftquamvero Pafcha noftrum immolatns
eft Chrijius, tyumque nobis Vominicam, qit£ apitd
antiquos m* vel prima $abbati five Sabbatorum
vocat$fry
('77 >
Voc.atur^gaurlin fi<£ Refurfcclionis fecit effe foleH*
nem; it a banc nunc Apojiolica tr a ditto fcjl'tf Pafcha-
libus infer int. J rhat is, [_ But when Cbrift our
Pajfover was Sacrificed for us, and by the Joy of
bit Refurreciion made the Lords day, which by the
Ancients was called one or the firfi of the Sabbath
or Sabbaths, to be a folemn day to us \ fo now
Apoftolical tradition bath ingraffed it into the
PafchalFeftivals : ] Where you fee that trie Lords
day fettled as folemn by the Refurrcftion, he
taketh for uncontroverted , but the grafting it
into the Eajhr Feftivals, he alcribeth to Apollo-
lical Tradition, meaning St. Peters.
And after in the fame Epiftle \_§hu tenia
poji immolationcm fu£ pajfiontt die rejurgens a.
mortuti, banc dwrinicam vocari, & in ea nos
annuatim Pafchalia ejufdem RefurreHiom voluit
fefla celebrare i J that is, [Cbrift rifmg from the
dead, the third day after the Sacrifice of his pafliony
would have this called the Lords day, and would
have us on it to Celebrate the Pafcbal Feaji of bis
Rcfurredion.'] The like is after again in that
Epiftle, with this addition, that we bold that our
own Kefurretlion will be on the Lords day. By
this Epiftle the King of the Pi&s was brought to
Conformity in that day and made Laws for it z
And Cap. 23. The Scots of lly who flood out
fo long, were brought to it by the perfwafioii of
Eigbertus. Judge now of your Hiftorical note
of England.
But that you may fee more of this, you may
Read BedSs mind that lived in England in other
of his Works, On Aft 20. [In una Sabbatbi
cum convtmffkmus vd- fraugendnm pamm > id eft,
N P/«
Die JDominico qui eft primus a Sabbato^ cum *d\
myliaiLi celebranda Congregaii effcmus,~] that is,
[On the Lords day, which. U the firft from the
Sabbath j 'when we were Congregated to Celebrate
theMyficrief ] And he thinks it called, the
Lords diy, because it M the Remembrance of the
Lords Kcfurreal'd or ours*
And on. Luc. 6. fir!. 78. he faith [±The obfer* .
vation p£ th Legal Sabbath, ought of it ftlf to
ccafc, and jhe natural liberty of a Sabbath to be
refined, which till Moles time was like other
dayes. Ibat as it is not cirewncifion or the Cere-
monies of the Law that fiavc the Church but the
faith of Abraham working by Love, by which
being uncircumcifed he was juftified, fo he calletb
the fecund Sabbath after the .firft, no other but the
fpirhud Sabbath, in which as on other daies,it is
lawful to do any profitable rvorl^, fitr diftinclion
from the^jfwijh Sabbath, in which it was not law~
fut to 't/kyel, to gather Wood, nor to do other needful
things'] Pardon his Errour about that word •,
I only cite it for the historical ufc.
"And on Luc. 24. 1. fol 143. [One of the Sab-
baths, or the firft of the Sabbaths, is the firft day
after the. Sabbath, which the Chriftian cuftome hath
called the Lords day, becaufe of the Lords Refer-
recti >■«.]
And ibid. fol. 143. [Whence Ecclefiaftical
cuftome hath obtained, that either in memory of
Chrifts Refurretlion, or for the hope of ours, we Fray
not with bended k^ees, but only with faces declined
towards the Earth, on every Lords day, and all the
quadragelimae.]
And in A6t. 2. 1. [iht Holy Choft fent >the
example
d79)
example of the ancient fign returning, did bimfelf
by bisovrn coming moft manifeftly Consecrate the
Lords day*"]
And on Col. i.fol. 308. he fheweth that the
Sabbath was a (hadow, and Chrift that made it
was Lord of it and ended it \ and that to abftain
from tin is now our Sabbath* See him alfo on
Rev. j. 10. Heb* 4. fol. 308- 2 Cor. 3. foU
i76. V.
And becaufe he was a Scot, I will adde Sedulius
who lived 430. In Col. 2. fol 91. [7 be Sabbath
being a ft adore ceafed when the Body came, becaufe
the Iruth being prefent, the Image is needleft.
And on Heb. 4 p. There remaineth a Reft, that isy
The Eternal Reft which the Jewiftj Sabbath fig-
niftedJ]
See Pbilaftrius Htref 8. Abundance more of
this kind I might Cite, but for making the Book
tedious to thofe that need it not. And fo much
of the Hiftory, to fatistie your Objections and
Miftakes,
N 2 6HAP.
CHAP. II.
An Anfver to more Arguments for the feventb day
Sabbath.
Reafons.
i. *~T*iHat the Lord
X Jefus Chrijl is
Jehovah, Zach. n. 13.
&i2,4, 10. Gen.
19. 24. A&.2.25. com-
pared' rvith Pfal. 16. 8,
&c. "The Lor dour Righ-
teonfncfs,]tt. 23. 6\
2» 'that the World
rv as made by Jehovah
Chrift, Joh. 1. 3, 10.
Hcb. 1. 2, 3, 10. Col.
U14, 15, 16, 17. Eph.
3. p. Pfal. 102. 22, 24,
25. Heb. 3. 4. Pvom.
11. 3 6. 1 Cor. 8. d.
Gen. 2. 4, e^c
3. The feventb day
Sabbath was injlituted
by Jehevah Chrijl, and
kept by hint, Gen. 2. 2,
3>4-
Anftvirs.
X tr<
us is no Con-
troverfie among,
us, meaning of Chriits
Divine Nature \ and his
perfon in refpedt there-
of.
2. Nor is tliis any
Controverfie, if meant
of the fecond perfon in
the eternal Trinity, not
yet Incarnate, nor in the
fiefli Annointed(ChriftO
3. Though this have
long been doubted in
the Church , fome
thinking it mentioned
but
(iSi)
3,4. whilefl man was in but by Anticipation'
innoccncy , before the yet I deny it not, but
Fall, Gen. 3.6. f and believe that it was San-
before any Types* ) dined and kept from
the beginning, becaufe
the Rcafon of the Confccration was from the be-
ginning. But, 1. The fecond Perfon is not
called Cbrijl before the fall, nor without refpeel:
to his humane Nature. 2. It is uncertain whe-
ther it was before the fall i becaufe we know not
whether man fell on the fame day in which- he
was Created, which is the commoneft opinion,
( though unproved ) Whereupon Mr. J. Wal]^r
in his "treat, of the Sabbath maintaineth, that the
fall and promife went before the Sabbath, and
Co that Gods reft had refpeel to Chrift promifed,
as the perfection of his works, and that the Sab-
bath was firft founded on Chrift and the promife.
But becaufe all this is unproved Opinion, I incline
to the Obje&ors, and the common fenfe*
4. The feventb day 4. I am of the fame
Sabbath was kgpt by opinion •, but it is un-
Abraham, Gen, 26.5. certain* fo far as it is
by the Ifraelites, Exod. uncertain whether it
5. 5. The Law for the- was inftituted a&ually
feventh day was repeated at ftrft. But the reft,
Exod. 16. 22, 23. Etf.5.5. feemeth plainly
to reterr to no Sabbath,
but to the peoples neglect of their tasks, while
Mofes kept them in hppe of deliverance, and
treated for them. And their tasks, with their dellre,
to go into the Wildernefs to Sacrifice, maketh it
probable that Fbaraob never allowed them the
Sabbaths reft. N 3 5 The
( l82
5. Tbe Decalogue tvm
fpo^en by Jebovah Cbrifi^
Exod. 20. 1. (fee tbe
Affemblies leJJ'er Cate-
cbifme on .tbe Preamble
to tbe Commands : ) Be-
caufe tbe Lord is cur
God^ &c» Redeemer^ &c.
therefore we are bound
to keep , &c. Exod. 1 p. 3.
compared with Ad.
7. 38. Efa. 63.9. Ex.
1 p. 17. Tbe Decalogue
written by bis Finger ^
Ex.31. 18. On Tables
of Stone i Ex. 32. 15,
16, i$>. & 34, 1, 28.
and J^ept by all tbe Pre
phtts*
)
5. All true, and un-
controverted, with
thefe fuppofitions :
1. That the Father as
well as the Son gave
the Decalogue : 2. That
the fecond perfon was
not yet Incarnate,
rChriftO 3. That the
Law was given by the
Miniftration of Angels,
who its like are called
the Voice and Finger of
God. 4. That God our
Redeemer did variouily
Govern his Kingdom,
by his Law and Cove-
nant in various Editi-
ons : of which more
anon.
6, Tbe Decalogue vpm
confirmed by Jebovah^
Cbriii, Mar. 5. 17, 18,
1 p. Luk. id. 17. Mat.
28. 20. Joh. 14. 15. &
15. 14. Rom 3. 31. &
7. 12. Jam. 2. 8, 12.
NeivCovenani yHcb.S- 1 o.
J Joh.3.22,24.jJoh.5.3.
2 Ep. Joh. 5. 6. Rev.
J2. 17. & 14. 12. &
22. 14, 18. compared
with Mai. 4. 4.
6. Here beginneth
our fundamental diffe-
rence : I (hall rirft tell
you what we take for
the truth, and then
confider of what you
alledge againft it.
1. Wc hold that
every Law is the Law
cf fome one j fome
Law- maker ox Sove-
raign power : And
therefore Chrift being
now
fi83)
now the Head over all things to the Church,
Efh. i. 22, 23. whatever Law is now in Being
to the Church, mutt needs be the Law of Chrift.
2. We hold that Chrrfts Redeemed Kingdom
hath been Governed by him, with variety of
Adminillrations, by various Editions of his Law
or Covenant : That is, I. Uiiiverfally to Man-
kind i viz* 1. Before his Incarnation : which
was j firft, To Adam, and fecondly to Noah, and
to mankind in them both : 2. After his Incarna-
tion. II, Particularly, to the feed of Abra-
bam even the Jews as a particular Political
foc;ety \ chofen out of the World ( not as the
only people or Church of God on Earth, but J
for peculiar extraordinary mercies as a peculiar
people.
3. We believe that each of thefe Adminiftra-
tions was ritteft for its proper time and fubjed,
according to the manifold Wifdom of God : But
yet the Alterations were many and great, and all
tended towards perfection : fo that the laft Edi-
tion of the Covenant by Chrifx Incarnate and his
Holy Spirit, much excelled all that went before,
in the Kingdom of the Mediatour. And all
thefe changes were made by God-Redeemer
himfelf.
4. As it was the work of the Redeemer to be
the Repairer of Nature, and recoverer of man
to God > fo in all the feveral Adminiitrations, the
great Laws ot Nature containing mans duty to
God, refulting from and manifelted in our Na-
ture as related to God, and in the Natnr a return
or the Works of God, was flill made the chief
part of the Redeemers Law : fo that this Law
N 4. of
( i§40
of Nature, whofe fumme is the Love vf Gvd, and
of his Image, is (Tver the Primitive unchangeable
Law •, and the reft are fecondary fubfervlent
Laws, either Fsfitivc, or remedying, cr both._And
no tittle of this (hall ever ceafe, if nature ceafe
not.
5. But yet there are temporary Laws of Na-
ture, which are about Temporary things > or
where the Nature of the thing it felf is mutable,
from whence the Natural duty doth remit. As
it was a duty by the then Law of Nature it felf ^
for Adams Sons and Daughters to Marry [ In-
crease and multiply "] being made a natural Be-
nediction, and the means a natural Duty. And
yet now, it is inceft againft the Law of Nature,
for Brother and Siller to Marry. So it was a
Natural duty for Adam and Eve before their Fall
to love each other as innocent ■> but not fo when
they ceated to be innocent : For cejfante materia
ccjfat obligatio.
6* So alfo fome Pofitive Commands made to
Adam in Innocence ceaftd on the fall, and fen-
tencei fAs t0 drefs .that Garden-) Andfbme
pofitives of the rirft Adminiftrations -of Grace,
did ceafe by the fupcrvening of a more pertedfc
adminiftration. As the txvo Symbolical or Sa-
cramental Trees in the Garden, were no longer
flich to man when he was turned out \ fo no
pofitive Ordinance of Grace, was any longer in
torce, when God himfclf repealed it, by the in-
troduction of a more perfect Adminiitration.
j. Accordingly we hold, that a change is now
made of the fandtified day. Where note, i.That
we take noLthtfivfntbda)^ ( no nor one day in
(even,
C 185 )
fcven, though that be nothing to our Controver-
fie ) to be a Duty by the proper Law of Nature,
but by a Pofitive Law : 2. That the feventh day
is never called a Sabbath till Mofes time, but
only a Sanclified and blejfed diy \ the word Sab-
bath being ever taken in Scripture for a day of
Ceremonial Reft, as well as of fpiritual Reft and
. Worfhip. 3. That Chritt himfclf hath conti-
nued a feventh day, but changed the feventh day
to the fir ft/ not as a Sabbath, that is, A day of
Ceremonial Reft, for he hath ended all Sabbaths as
fhadows of things that were to come, even of
reft which remained for the people of God, Ikb.
4.9. Col* 2. 16. And this is it which is incumbent
upon us to prove, and I think I have fully proved
already. 4. That having proved the thing done
( the pofitive Law of the feventh day changed by
the Holy Ghoft to the firft day J it concerneth us
not much to give the reafons of Gods doings :
But yet this reafon may fecondarily be obierved :
That God having made the whole frame of Na-
ture very gocdj- did thereby make it the glafs in
which he was to be feen by man, and the Book
which he would have man chiefly ftudy, for the
knowledge of his Maker and his Will. But fin
having introduced, diforder, confufion and a
curfe upon part of the Creation for mans fake,
. God purpofed at once, both to notifie to man,
what he had done by fin, in bringing diforder
and a curfe upon the Creature, and blotting the
Book of Nature which he fhould have chiefly
uftd, and alfo that it was his good pleafure to fet
up a clearer Glafs, even Chriji Incarnate^ in
wj;.jch man might fee his Makers face, in a reprc-
fentation
fentation fuitable to our need •, not now zsfmik-
ingnfton an Innocent man, nor as frowning on a
guilty man, but as reconciled to Redeemed man ;
and to Write a Book in which his will mould be
more plainly read, than in the blotted Book of
Nature: Yea in which he that in the Creature
appeared meft eminently in Power , might now ap-
pear moft eminently in LOVE, even redeem-
ing, reconciling, adopting, juftifying and faving
Love. So that, though God did not change the
day, till the Pcrfon of the Incarnate Mediator,
with his perfeclrlaft edition of the Covenant, was
exhibited, and fet up as this clearer Glafs and
Book, yet then as the feafonable time of Refor-
mation (Heb.p, 10, ii. ) he did it. To teach
man that though mil he mult honour God as the
Creator, and know him in the Glafs and Book
of the Creature, yet that muft be now but his
fecondary ftudy 5 for he muft primarily ftudy
God in Cbrifl ; where he is revealed in Love,
even mo(i confpicuous, wonderous Love.
And how fuitable' this is to man after fin and
curfeand wrath, may thus evidently appear.
1. We were fo Dead in fin3 and utterly de-
prived of the fpiritual Lift, that the Book of the
Creatures, was not a fufficient means of our re-
viving : But as we mult have the QJJ I G K-
NING SPIRIT of lefts the Mediator, fo
we mult have a jaitablc weans for that Spirit to
work by: which that the curfed mortified Crea-
ture is not, appeartth in the experience of the
cafe of Heathens
2. Wc were lb ~Da)\ in fin, that the Creature
was not a fuflicknt means of our Illumination :
But
( if7)
But aswemufthavethelLLUMlNATING
SPIRIT of Jcfus , fo we muft have a
Glais and Book that was fuited to that illumi-
nating work.
3. We were (oalienatedkom God, by Enmity
and malignity, and iofs of L O V E, that as it
muft be the fpirit of Jefus which muft regenerate
us unto LOVE, fo it muft be a clearer demon-
ftration of L O V E than the Creature maketh
in its curfed ftate, which muft be the fit means
for the fpirit to work by in the reftitution of our
LOVE.
Where further note, 1. That L O V E isffo-
lincfs and Happinefi it (elf : and the operations
of Divine Love are his VerfeUive operations, and
fo fit for the laft perfective adr. 2. That man
had many wayes fallen from LOVE: As he
had actually and habitually turned away his
own heart from God i and as he had fallen un-
der Gods wrath, and fo loft thofe fulleft emanati-
ons of Gods Love, which fhould cherifh bis
own Love to God s and as he had forfeited the
afliftance of the fpirit which fhould repair it \
and as he was fallen in Love with the accurfed
Creature, and laftly as he was under the Curie or
threatning himfelf, and the penalties begun \ It
being impctfible to Humane Nature, to Love a
God who we think will damn us, and feel doth
punifti us in order thereunto. So that nothing
could be more fuitable to Lapfed man, or more
perfecYive of the Appearance and Operations of
God, than mis demonftration of Reconciling
fuvingLove, in our Incarnate Crucified, Raifed,
Glorified, Interceding Redeemer. AD which
fheyveth
088)
fheweth tliat Gods removal of the fenfiificd day
from the feventh to the firft of the Week, and
his preferring the Commemoration of Redem-
ption, and our ufe of the Glafl and Book^ of an
Incarnate Saviour before that of the now accurfed
Creature, is a work of the admirable wildom of
God, and exceeding (uitable to the nature of the
things.
II. Now I come to confider of what you fay
againft all this. You Cite the numbers of many
Chapters and Verfes ( contrary to your grand
principles, thefe divisions being Humane Inventi-
ons -, j in all which there is nothing about the
Controvertie in hand. The Texts fpeak not of
the Decalogue only, but of the Law, and of
Gods Commandments , and Cbrifls Commandments.
Now I mull tell you before-hand, that I will take
no mans word for the Word of God, nor believe
any thing that you fay, God fpeaj^th > without
proof. Prove it, or it goeth for nothing with
me. For as I know that adding to Gods Word
is Curfed, Rev* 22. iS as well as taking away j
fo if I mutt once come to belkve that God faith
this or that without proof,Ifhall never know whom
to believe : For twenty men may tell me twenty
fcveral tajtes, and lay that God faith them all.
I expedt your proof then of one of thefe two
aiTettions ( tor which it is that you hold, no
man can gather by your own words, or citations.)
1. That all the Law which was in being at
•Chrifts Incarnation, was confirmed and continu-
ed by him (which yet I do not Imagine you to
hold, becaufe all Pauls Epiiiks, and cfpccially the
Ep.
Ep . to the Heb. do fo fully plead againft it. ) 2. Or
clfe that by the Law in all thofe Texts is meant
all the Decalogue, and the Decalogue alone.
The Texts cited by you prove no more than
what we hold as confidently as you : tiz, i.That
all the Law of Nature,(where the Matter oxNature
of the things continue;is continued by Chrift,and
is his principal Law. 2. That the Decalogue as
to that matter of it, is continued as it is the Law
of Nature ( which is almoft all that is in it, )
but not as the Jewifh Law given by Mofes hands
to the Political body. 3. That the Natural
part of all the reft of Mofes Law is continued as
well as the Decalogue. 4. That all Mofes Law as
well as the Decalogue (hall be fullfilled, and Hea-
ven and Earth (hall fooncr pafs away than one
jot or tittle of it (hall pafs till it be fulfilled.
5. That the Elements, Shadows, Predictions,
Preparations,^, are 'all fulfilled by the coming
of Chrift, and by a more perfect Adminiftrati-
on. For Chrift fulfilled all Righteoufnefs, Mat.
3.15. (ftweewn is fometimes put materially
for <ftyjjeifj.ala^ ) 6. That a change may be two
waies made, 1. By deftroy'wg a thing. 2. By
perfecting it. And mat by the Law in Matth.
5. 17, &c. Chrift meaneth, the whole body of Gods
Law then in force to the Jews, conlldered as one
frame, confining of Natural and Pofitive parts. Of
which he faith, that he came not kclI*m<!cu £ vo/jlop,
tp diiTolve, pull in pieces or deftroy the Law, as
a licentious Teacher, that would take off Gods
obligations, and leave the Wills and Lufts of
men to a Lawlefs liberty (which was it that the
Pharifes imputed to fuch as were againft the
Law;)
Law :) But that he came to bring in a greater
ftritlnefs, a right evufnefs not only exceeding that
of his accufers, v. 20. but inftead of deftroying
it, to perfect the Law it felf, that is, to bring in a
perfedter Adminiftration and Edition 01 the
Law. So that as Generation turneth fernen in
fuppofttum, and fo doth do awuy the feed, not by
deftroying it, but by changing it into a perfeder
being ', and as Faul faith, 1 Cor. 13. id, 17, 18.
Wlien that which itperfett is come, then that which
U in part (hall he done away : When I was a child,
IJpaks as & child, I nnderftood ( or was affected )
as a child, I thought ( or reafoned J as a child *,
hut when I hecame a man I put away childish
things, &c not that the child or his knowledge is
deftroyed, but perfected, and changed into better i
And yet many Ads of his childifh reafonings may
ceaie \ And as he that would repair the Temple
to a greater glory, may take away the brafs, and
put Gold inftead of it, and Co not change one
pin of the Temple by a dcfirutlive change but by
a perfecting change, which ( to the frame) is to
cdifie, and not to deflroy -•> Even fo (Thrift profef-
feth that he came not to gratifie the lufts of men,
nor to deftroy the Law in the fmalleit point, but
1. Himfelf to fulfill it in the very letter, and
2. Toaccomplifh the fhadows, Predictions and
Types, by coming himfelf as the 'Truth and End,
which when they had attained they were fulfil-
led j And 3. By a more perfect Edition and
fpiritual Adminiftration, advancing the Law to
a higher degree of excellency } by which not the
Law is faid to be put awayt or defiroyed, but the
imperfections or weakness of it to be done
away.
TWTT
away. Not but that all Gcds Laws are perfeft
as to the time and fubjetl which they are fitted
toi) but not in companion of the future timey
znd'degrees to be added. It is a Better Tcflament
that Chrift bringeth in h Heb. 7. 22. & 8. 6.
ejlablifbed on better promifes, and procured by &£f-
ter Sacrifice , and bringing a &mo* &0pe, Heb, 8. tf.
#•7. i£. and better things that are provided for usy
that they without us Jhould not be made perfetty
Heb. 1 1. 40. . So that when Mufes Law is confi-
dered as fuch, in that Imperfedt Hate, it is effenti-
ally or formally all done away > but not materi-
ally > for it is done away but by changing it into
a better Teftament and more perfect adminiftra-
tion, which retaineth all that is natural in if,
and addeth better pofitives fuited to riper
times.
So that the Law as denominated from the no-
bler Natural part, and as fignifying the whole
Law or fyfteme of precepts, then in force, is not
deftroyed,but perfected •, ButtheL^«?as figni-
fying that called Jewifh delivered by Mofes to
that Republick, as fuch, though part of the faid
fyfteme, yet is the Imperfect part, and is taken
down and is now no Law, though it be not de-
ftroyed, but fulfilledy and turned into a more per-
fect Teftament and Adminifiration*
Now that by the Law and Commandments I
am not to under ft and the Decalogue only, in any
of your cited Texts, I thus prove.
i. From the notation of the name* The
word [L^w?3 m *ts u^ua^ proper fenfe, doth fig-
nVrie the whole, or other parts as well as that ;
and not that one part only* Therefore I muft
fo
fo take it, till you prove that in any Text it hath
a limited (enie. Elfe I (hall turn Gods univerfal
or indefinite terms into particular, and pervert
hisword,by limiting by my own invention where
God hath not limited.
2. Becaufe the common fenfe in which the
Jewes, Cagainft whom ChriftfpakeJ did take the
word [JLaw] Was not for the Decalogue only
but for the Pentateuch, or all Mofes Law. And if
Chrilt fpeak to them, he is to be fuppoied to (peak
intelligibly, and therefore in their fenfe.
3. Becaufe Chrift in this very Chapter, Mat. 5.
extendeth the fenfe further than the Decalogue :
As v. 17- he adjoynes the Prophets equally with
the Law, which he came not to deltroy. And
thus he fpeaketh as the Jews, who did ributed the
OldTeftament into the Law and Prophets, when
by the Law they meant the Pentateuch- Now it
is certain that all the Prophefies that fay
f The Mejfiah is not yet come, butfljall come, and
be incarnate, and that (hew the time and man-
ner,] &c are not now true de futttro, as they
then fpake 5 And yet they are not dejiroyed but
fulfilled, and fo ceafe as prophecies of things yet
future. And fo it is with the Pofitives of Mofes
Law.. 2. V* 18. he faith univerfaly, fill all he
fulfilled, and not the Decalogue only. 3. V. 1?. he
extendeth it to the Leait command. 4. F.20. he
extendeth it to all the Pharifcs Righteoufnels,
which was Righteoufnefs indeed. 5. V.nSjVho-
foevcrfloall hjll, Jhall he in danger of the Judg-
ment?] hath the political penalty in it, above the
bare fixth Commandment.^. V.^iWh of ever Jhall
put away his Wife-, &* him give her a writing
of
CrmJ
of divorcement, is not the bare feventh Co rritriand"
ment, but fetcht from TJeut.5^. i. And this in*
ftance it felf expoundeth, v. 17, 18. For when
Ctttift had protected againft deftroying zn'iota or
tittle of the Law, yet he changeth this very Law
now cited' by himfelf, fc* far as it/indulgeth
putting away i fo that it is hence evident that
bemeaneth not that he came not to make a per-
fetiive change, but that he came not to indulge
licentioufnefs, and Luff by a deftru&ive- Change.
Luk. 16. 18. 1 Cot. 7. 10.- Mat. 1 p. p. So
7. V% 33. ihoufhalt not furfwear thy felf, Sec. is
fetcht trom,- Lev. ip. 12, &c.[: 8. V. 38. jln eye
for dri-cyt^&ti is fetcht from Exod. 21.24..- P^*
24.20. Vein. ip.-2i. and not from the Deca-
logue alone. ~;p. So V. 43. is from Lev* iq.HS.
and other places; '
4. Becaufejnall P auls Epiftles, and commonly
in all the New Ttilament the word Law is ordi-
narily, if'not'alwayes, taken, more extenfively
than the Decalogue : Therefore to expound it for
the Decalogue only, is to contradict the conftant
ufe of the Scripture, under pretenfe of expound-
ing the Scripture.
If then by the Law, be meant e'lther the Whole'
fyfteme of 'God's Laws, Natural 'and Pofitive, or
all Mofcs LaW?ror the Pentateuch, then I may'
thus argue. It ps moft certain thai much of this
Law of Moles u ceaftd or abrogate* therefore- it
tf certain, that it was none of Chrijis meaning that
he would abrogate none of that Law which ht
fteah^tWof, or change it for a better.
That all and every word of the Decalogue is
not of the dureable Law of Nature, I (hall prove
anon, l O That
\ MM A
That by the word [L<«p] the Scripture
mcaneth more than the meer Decalogue thefe
Texts among others prove, Exod.i^.p. & 24.12-
Dm* i. 5. & 4. 8. & 17. 18, 19. dr 28- di.
($29; 2p, & 31. p. 2 J&Wg. 17. 37. #* 2J.
2.4,25. 2 Cbrom H-2l». & 33. 18. #* 34. ip.
Ezra 7. 6. #* 14. 2<5. & IC 3. i\fc&. 8.2,7, p,
33,14. eir 10. 2p. #• 13. 3. A/*/. 2. d, 7, 8,$>.
#• 4.4. A/^/k 11. 13. #• i2- 5. &. z$. 36,40.
& 23. 23. Luk^ 2. 22, 27. Job. 1 17, 45. & 7.
j*?, 23, 51. & 8. 5. €^ 10. 34. & 12. 34. &
15.25. 40. rf. 13. > i3-i5> ?>•-. (ft »5- 5>24*
C^.21^ 2C, 28. & 22. 3, 12. & 23. 3, 25>. &
28. 23,. Kw;. 2. 12/13, 14,17, 18,20,23. &\
3. i^2c, 21,28,31. &* 4- iW&raVtft ^
ft 13? ,* && 2V3,4>5, d,e^c. Anifo to the
end of *the New Tcllamcnt j which t need mot
further number. ■
7. lI bat the ftventh 7. 1. So Chrift was:
flSy Saibatb was kept by Circumcifed ? and joyn-
tbe- Lord Jehovah, Cbrijl ed in the Synagogue.
during W 8fa> Mark. Worfhip, and held
1 2ri. & 6. 2. L#^. 4 Communion with the
3\.'& 66.i.t).& 13.10. Jewifh Church, and
Mat. 12. i,5>. 6" 13.1,2. Priefthood, .and ^obfer-
arid couftantly, Luk. 4. ved all the Law of Mo-
id. 17. SeeChrifis conn- fes> never violating any
fcl which was to come to part \ For he was ww^r
p'oft about forty years af- under the . haw to
tcrhls Aj^.Mat.24.20. redeem them that were
under the Law, Gal. 4.
4*, 5. Do you think that all this is eftablifhed for
ik? .2. And his Counfel, Mat. 24. 20. had refpe<3r
to rile Jews mjfery and not to their duty. He
chetefctrc
therefore foretellcth their deftru&ion, becaufe
they would rejed him and his Law, in a perverfc
zeal for Mofes Law i, And therefore intimatcth
that even Mofes mould condemn them, and their
, mifery mould be increafed by their zeal for his
Law i For their City was taken on the Sabbath
day , which increafed their Calamity, who
(crupled on that day to fight or fly. And can
you think Chrift approved of that opinion, who
had fo oft before condemned the like, about their
over rigid fabbatiiing ? Or as Dr. Hammond
thinks, it is liker to be fpoken of a Sabbath year,
when the War and Famine would come together-
However it be, it only fuppofeth their adherence
to their Law and Sabbath, but jujUfietb it not at
all : Though yet the total and full abrogation
of the Jewi(h Law, was not fuJly declared, tillD at
that time of the deltru&ion of their City and
Temple, their policy more fully ceafed.
8. that after Jcho- ' 8. You again adde
vah had finished the to the Word of God :
upork^ of Redemption , It is not faid that be
Joh;i£ 30. h'vs body reft- had finijhedihe work^ of
ed in . the Grave, Mat. Redemption. But only
27- 66. and himfelf in [It U finifhed'] which
Heaven, Luk.23.42,43. ieemeth to mean but
as he refied when he end- that, 1 . This was the
ed the worl^of Creation, laft adfc of his life, in
Gen. 2. 2, 4. which he was actively
to fulfill the Law and
oflsr- himfelf a Sacrifice for man ', 2. And in
which all- the Law and Prophets were fulfilled'
which foretold this Sacrifice. For that it is not
meant of- the whole work of Redemption as
O 2 rinifhed
finifhed when he (poke thefe words, is evident,
1. Becaufe after, thole words he was to diei
2. Becaufe his ftate in death and his burial were
part of his humiliation as is implycd, i Cor.
I5'4' J°b* 1: "7* Rom. 6. /{* Col. 2. 12. Ifa.
53- £. 1 Cor. iy 55. Ad. 2.24. I Cor. 15. 26.
Phil. 3. 10. 2 %\m. 1, 10. Heb. 2. 14, 15.
3. Becaufe his Refurre&ion was his victorious
a&, and a part of the work of mans Redempti-
on v 4. And fo is his Interceilion. For Re-
demption is larger than Humiliation or Sacrifice
for fin. As Exod. 6 6. L?/^. 24. 21* Rom* 3. 24.
& $. 23. 1 Cor. 1. 30. Epb. 1. 14. Lttk; 21. 28.
It is the Refurredfion by which we are made
Righteous and receive our hope of life, and
vidory over death and Satan, Kom. 1. 4. Phil. $.
40,11. 1 Pet. 1.3. & 3. 21. Rom. ^. 25.
2. The clean contrary therefore to your Col-
lection is true: viz. That God did indeed end
the Work of his Creation on the (ixth day, and
retted in it, as iini(hed on the fevcrith : But
thrift was (0 for from ending his on the fixth,
and reliing in it on the feventh, that on that
day above all other he tic mol conquered by men
and by him that had the power or death,. Jleb.
14 and w.is held as Captive by the Grave,
ib that his "Dijciples hopes did feem dead with
him, Lukz 24. 21.. This State of Death being not
the kali, if not the lowcit part of his Humilia-
tion : Whence came the Churches Article that
he defcended into Hades. 3. I did more proba-
bly before prove from Chrilts own words com-
pared with his burial, a calling down of the fe-
vj'nth day Sabbath, thus. That day on which
the
(w)
the Difc'ples arc to faji, is not to be kept as 4
Sabbath (For that is a day of Thank (giving J But
on the day of Chrifts Burial, the Dnciples were
to fa(l, (that is, to walk heavily: ; Which ap-
peareth from Markc 2. 20. When the .Bride-
groom is taken from them, then they (hall tall.
Now though this meant not to command any
one day for failing, much lefs the whole time of
his bodily abfence, yet both the fenfe of the
words themfelves, and the interpretation of the
Event tell us, that as there was no day in which
he was (o fadly taken from them as that Sabbath
day, which almoft broke their hearts and hopes,
C for the next day he was reftored to them ) So
there was no day in which they were fo deje&ed,
and unlike to the Celebraters of a Gofpcl day of
Joy, or Sabbath. Do you call the day of Satans
power, and triumph, and of the Difcples greattft
fear and grief that ever befell them, the Celebra-
tion of a Sabbath reft ? It had indeed fomewhat
like an outward?\t:{\, butfo as feemed plainly to
burie in his Grave the feventh day Ceremonial
Sabbath. And from the Reafons now pleaded
it was that the Weftern Churches kept the fe-
venth day as a Faft.
£. Wbileft the Lord 9 A- They did inv
Jehovah Chrijl refiedy deed keep yet the Jew-
private believers rejhd ifh Sabbath, till Chrifts
according to the Com- Refurre&ion, and the
mandment , Luk. 23. coming down of the
55,56. Mar. 15. 42.6c Holy Ghoft : And fo
1$. 1. compared. they did the reft of the
Jewifti Law. For they
yet knew not that it was abrogated \ But muft
Q 5 W£
1, I?° )
vJt do fo too ? You may as well argue from their
keeping the Sabbath before Ch rifts Death, as on
that day when he was dead. The change of the
day was made by Degrees, by three feveral ads
or means, i. The Refurredion of Chriit, was
the founding act, which gave the Caufe of chang-
ing it \ Like Gods rinifhing his works of Crea-
tion at rirft. 2. The Infpiration of the Holy
Ghoft in the Apoitles doth teach them, and bring
all things to their remembrance which Chriit
commanded, aud was the authorillng means of
the change : And the Apoitles adual fettlement
thereupon was the Promulgation. 3. The gra-
dual notification by the Preachers to the Chur-
ches, and finally the deftrudion of the Jewifh
Policie, and Temple, and Prieithood, were the
fuller proclamation of it, and the way of bring-
ing the change that was made by Command into
fuller Execution.
ic> Jhcfiventb day
Sabbath was obferv-.d by
the Apoftles after the
Rcfurrc&im and Afcen-
jfftrfu Ad. 13. 14, 15,
16) 42,44. & 16. 13,
J 4. And conftantly, Ad.
17. 2- (the fame Grccl^
phrafi with that Luk.
j 4. 16 far phrijlj con-
fiam k$efiyig the feventh
diy Sabbath at before J
Ad. 18. 1, 4. &ti
10 A' 1. But withal,
in this time they fta-
bliihed the Lords day,
as foon as ( on that
day ) the Holy Ghoit
came down upon them.
2. So all that while
they kept other parts
of the Jewifh Law :
They fcruplcd, yea re-
futed a while Commu-
nion with the Gentiles
as Afi. jo. (hews. They
fo carryed it to the
it to
Jew that Foul made it his defence, that he had
Hvt
1
not of ended any thinz at all* either againfl the Larp
if the Jews oragainji the Temple* A&. 2 5. 8. And
when he Circumcifcd Timothy* purified bimfelf*
Jhaved hit head* for his Vow, &c. Do you think
that all thefe are duties to Believers >
3. None of the Texts cited -by you do prove
that the Apoftles kept the Sabbath at all as a
Sabbath* that is, a day on which it was tbrir duty
to Reft* But only that they f reached on that day
irt the Synagogues, and to the people * For when
mould they Preach to them but when they were
Congregated, and capable ot hearing \ They
took it for no fin to Preach on the Sabbat i no
more than I would do to Preach Chrift on Friday ^
which is their Sabbath, to the Turks, if they
would hear me. But Sabbatizing accord;ng to
the Law, was foraething elfe than Preaching.
4. And it is molt evident that for a long time
the Chriftian Jews did ftili keep the Law of
Mofis : And that all that the Apoftles did againft
it then, was, but 1. To declare that Chrilt was
the end of the Law, and fo to declare the keep-
ing of it to be unneccjfary to Salvation, but not
unlawful* laying by the opinion of neceftity.
2. That the Gentile Chriftians (hould not be
brought to ufe it, becaufe it was unneceffary.
For the Apoftles ^ 15. do rot forbid it to the
Jews* but only t6 the Gentiles, (who were never
under it. J Therefore the Apoftles who liv^d
among the Jews no doubt did fo tar comply
with them to win them, as to keep the Law fe£r
ternally, though not as a necejfjry thini* that is,
not as a Law in force obliging them, but as a
tiling yet lawful to further the Gofjpcl. And
0 4 therefore
C 200)
therefore no wonder -if Peter went fo far as to
withdraw from the Gentiles when the Jews
were prefent, when even Paul the Apoftle of
the Gentiles who (peaketh To much more than all
the reft againft the Law, doth yet as aforefaid
Circumcife Timothy, (hive his head, puririe him-
felf, &c. and as he became all things to all men,
fo to the Jews he became a Jew. But when the
Jews Policie and Temple ceafed, the change was
executively yet further made, and the Jewifti
Chriftians themfelves were weaned from their
Law. In the mean time Paul and John, Rev. 2.
& 3. do openly rebuke the Judaizing Hereticks,
the Ebionites and Cerimhians, and Nicolaitans,
and fhew the pemiciouinefs of their conceits.
11. 7be Holy Sfirit 1 1. A* Though it be
calls the feventh d iy not true that the le-
( and no other day ) the venth is called the Sab-
Sabbatb, throughout the bath,Ge«.2. and though
Scriptures, before and others deny the fuffici-
after the Death, Refttr- ency of your enumera-
tion and Afenfwn of tion, yet I grant your
■she Lord Jehovah Cbri(t, alfertion as true. And
Gen. 2.2,3,4. Exod. therefore am fatisfied
20. 10, &c. Ad. 13. that it is the feventh day
14, 15, 16,42, 44. & whichisputdown,when
16. 13, 14. & iy. z.& Sabbatizing was put
18.1,4. down *, and that it could
be none but the feventh
day which Paul meant, Col. 2. 16. Let no man
judge you in meats^ &c. and Sabbaths which
were Shadows of things to (come. For the
hrft day is never called a Sabbath as you truly
fay j therefore it was not put down with the
Sabbath*
(201 )
Sabbath. See Dr. Toungs Dies Dom* o» CeU
2. 16.
12. The feventb day 12. This is all grant-
Sabbath was propbaned ed. Sacrificing alfo
by the Church heretofore was then Prophaned
and reformed : Neh. 10. and Reformed , and
28, 2£, 3'i. e^ 13. 15, polluted and deftroyed
17, 18, 22. See Belg. by Antiocbu* ■> And yet
Annot. on ZX*#. 7. 25, we are not (till under
dec. as prtfhcfied who the obligation of Sacii-
xvould change ii\ ficing. We are not
under the Law, but
under Giucet
■ ■ ' ■ »■
CHAP.
(202)
CHAP. III.
Whether the feventb day Sabbath be part tf the
Law of Nature > or only a Toftive Law ?
IT is but few that I have any Controvcrfie
with on this point : But yet one there is, who
objefteth and argueth as folio weth.
God bath put this into nature, Ex.2.0.10. Thy
Stranger, feeut. 5. 14. The tbree firft Chapters of
Romans. Particularly Cnap. 2. 14, 15, 26, 27.
& 3. 9. 21. 1 Cor. 11. 14. Nature bath its teach-
ings* The humane Nature in the firji Adam was
made and framed to the perfection of the ten words ,
feme Notions whereof are jlili retained, even in the
corrupt (late of fallen nun* Gen. 1. 26,27. Ecd.
j. 29. Eph. 4. 20. Col. 3. ic. 7 be Law of the
ftvtntb day Sabbath was given before the ten words
were proclaimed at Sinai, Exod. 16. 23* Even
from the Creation* Gen. 2.2,3. Given to Adam in
refpcel of his humane nature, and in him to all the
world of humane creatures, Gen. 1. 14. Pfalm
104, jp. Lev. 10. 23. Numb. 28. 2,9, 10. 'Ttf
the fame word in the Original* Set times of Di-
vine appointment fr folcmn affemblimr, and for
Gods injiitutcd fcrvicc are directed to and pointed aty
by thofe great Lights which the Creator hath fet up
in the Heavens, Pfal. ip. with Rom. 10. 4, 5,6,
7,8,18,19,20. Deut.30.10,15. John 1. 9. Every
nun bath a Light and Law of Nature which he car-
ricth about hurt, and is born and bred together with
Urn*
(203)
him : 'Ibefe feeds of truth and light% though they
will not jniHfie in the fight of God, and bring a
foul throughly a, A fafely home to glory , Rom,
j. 20. Tet there are even fince Adams fall-, thoft
reliques and darl^Letters of this holy Law of th$
ten words, to prefcrve the memory of our fir ji cre-
ated dignity, and for fome other ends, though thefe
feeds are utterly corrupted now, Titus i- 1 5. Na-
tural reafon mil tell men, that feeing all men in
all Nations, do meifure their 'lime by IFeeks , and
their IFeekj by feven dayes , they fhould ( hefides
what of their time they offer up as due to Gad eve-
ry day ) give one whole d.iy of every W'eeh^ to their
Maker, who hath allowed them fo liberal a portion
of time, wherein to provide for themfelves and their
families* Ihert being no other proportion of time
that canfo well provide for the neceffnies of families,
as fix dayes of every JFeel^, and that is fo well fit-
• ted to all functions , Callings and Employments*
And the light of Nature ( when clear cl up ) will
tell men, that all labour and motion being in order
to reft, and reft being the perfefiin and end of la-
bour, into which labour work^ and motion doth pafsf
that therefore the feventh diy which is the laji dxy
in every JFeeJ^ is the fittejl and propereft day for a
religious reft unto the Creator, for his Worfhip^
Gen. 2. 1 j &c. Exod. 20. p. Deut. 5. 13, 14.
Heb. 4. 1. 11. Exod. 3 1. 17. Rom. 14. 13,
I Exod. 23. 12. &34» 21.
Anfw, Hovv far a day is of Natural due , I
; have (hewed before : In all the words of
this reafon ( which I fet down as I received
them ) there is much which is no matter of
ntioverfie bctwen us j As that there is a Light
and
( 204 )
and Law of Nature ( which few men doubt oft '
who are worthy to be called men ) And that by
this Law of Nature God (hould be folemnly
worfhipped, and that at a fet or feparated time.
I hope the Reader will not expect that I weary
him with examining the Texts which prove this
before it is denyed. But the thing denyed by us
iSj that the fevmth day Sabbath as tbefeventh^ is of
Natural Obligation. The proofs which arc
brought for this I muft examine : For indeed
this is the very hindge of all our Controverfie :
For if this be once proved, we (hall eafily confefs .
that it is not abrogate : For Chrift came not to
abrogate any of the Law of Nature ( though as
I have (aid, fuch particles of it may ceafe, whofe
Matter ceafethj by a change in Nature it felf. )
The fir ft proof is Exad. 20. io. 'the granger.
To which I anfwer, Our queilion is not Whether
the Sabbath was to be refted on* by Strangers
that are among the Jews, but, Whether it was
part of the Law of Nature > If it be intended
that [ whatever fuch grangers were bound to, was
of the Law of Nature : But jt rangers were bound to
igep the Sabbath — 1 — Ergo — ^-] I deny the
Major^ which they offer not to prove : And I do
more than deny it : I difproveit by the Inftances
of EW. 12. ip. Was eating leavened bread for-
bidden by' the Law of Nature > V. 48. 49. One
Law fl) all be to him that is home-born^ and to the
jirangcr that fojourmth amwg y>u : Circumciilon
was not ol the Law of Nature. Lev. 16.29. Reft-
irrg from all work on the tenth day of the fe-
venth Moneth, was not of the Law of Nature,
though made a4fo the Grangers duty. Bo eat-
ing
(205)
ing blood, and that which dyeth, or was tori!,
Lev.ij. 12, 15. So Lev. 25. 6* -Numb. 15. 14,
15,1(5,26.29. & 19* 10. €^35.15. Vent. 31,
12. >/• 8.33,34,35- ^20.p,-^c.
The next pretended proof is, Rom. 2. 14, &c.
where there is not one fyllable mentioning the
Decalogue as (ucri, but only in general, the La»%
io far as it was written in the Gentiles hearts*
But where is it proved, that the Law or the De-
calogue, are words of the lame fignifkation, or en-
tent > any more, than the vphok and a part are ?
Or where is it proved, that none of the reft, of
the Law is written in Nature, but the Decalogue
only > Or elfe that every word in the Decalogue
it felf is part oi the Law of Nature, (which is the
queftion. J Ifhall prove the contrary anon: In
the mean time, the bare numbring of Chapters
and Verfes is no proof.
3. It is next (aid, that \_Adam was made and
framed to the perfection of the ten words* ]] Anftv.
Adam was made in the Image of God, before the
ten words were given in ft one ; But fo much of
them as is of the Law of Nature, and had mat-
ter exigent in Adams dayes, no doubt,was a Law
to him as well as it is to us. But that's nothing
to the queihon, Whether all things in the tea*
Words are of Natural Obligation }
4. It is faid, that the Law of the fiventh day
Sabbath was given before the ten words were pro-
claimed in Sinai. Anfw. So was Circuimciiion >
and fo was facrifieing : yea,fo was the Law about
the dreffing of the Garden of Eden, and about
the eating or not eating of the fruit thereof, even
in innocency >' which yet were no parts of Na-
tures
tures Laws, b»t Pofitives which now ceafc.
5. It is faid, that it was ghen to Adam in re-
/peel of bis humane nature, and in him to all the
rv or Id of Iiumane creatures. Anftv. So was the
Covenant of Works, or Innocency, which yet is
at an tnd. But what refpttt is it ( to his hu-
mane nature ) that you mean. If you fuppofc
this Propoiicion, \_ Whatever Lav> is given vpit\:
refpett to humane nature, and to all men, is of na-
tural and perpetual Obligation']- I deny it- The
Law of Sacrifices arid Oblations was given with
reipedf to humane nature, that is, in order to its
reparation, and itJ was given to mankind, and
yet not of natural peTpctual obligation. The
Law of diiiinguifhing clean Bcafts from unclean,
and the Law againft eating blood, were given to
Noah and to ail mankind, with refpec-T. to hu-
mane nature , Gen. 8. 20.- & p. 4. and yet not
Wholly of natural or perpetual obligation* • All
Common Laws have forne refpe& to humane na-
ture. But if your meaning be , that this Law
was given in) and. with the Nature of Man him-
felfy or that it is. founded d%, and provable by the
vLiy'effcntialxof majts nature, or any- thing penna*
mni^titherbt-^m nature of man, or the nature* cf
the world* I ftill deny it , and call for your
proof, Pofitives may have refpttt to humane Na±
ture as obliged by, them > and yet. nor be written
in humane nature, nor provable by any meer na-
tural evidence.
£ It is faid [_ Set 'timer of JJivine appointment
pr folcmn affembling, &c. are dircttcd to by the
gpeat Light s,<kc* YfaLi^Rom* ior &c] AnfiBut
thequeitionis oat ot jet times in /general ( Mat
feme
( 207)
forne there be ) But of this fct time, the fevtntb
day in particular. It will be long before you can
fetch any cogent evidence from the Lights of
Heaven tor it. Nor do any of the Texts cited
mention any (uch thing, or any thing that can
tempt a man into fuch an opinion. Ic mult be
the Divine appointment and inititution ( which
you mention, ; that muft prove our obligation to
a particular day, and not any nature within us or
without us.
7. The only appearance of a proof is at theend,
that time being mtafured by Weeks, and the tndof
tbeWeekj bet'gfitttjl for Rejl7 therefore nature
points us to the lajiday, ,.
Anfer* But 1. You do not at all prote-, that nsr
iuxe teacbetb all men to meafure their- time by We&£.
2. Nor is your Philofopby true, that all motion is
in order to rejh Indeed all Labour is,that is, aU
the Motion- pf any Creatiare which, is out of its
proper place, and xnoveth towards ;/y But if
you will call the Action of Aclive nature^ fuch
as our fouls are, by the, name of \ fpititml tnotim,
or Metaphyseal motion 9 as many, do^ j then nq
doubt but ceflation is as contrary to .their .nature,
as corporal motion is to the nature, of a ftone;
And the Reft, that is, the perfetliot^ fleafure aact
felicity of Spirits , confkleth in their greateft acti-
vity in good \ They nft mt faying, Holy,Holy,&e*
3. You transfer the caie from a day oiWorfbip to
a duy ot 1U\U And io make your caufe worfe :
Becaufc natuic faith much for one ftated day of
Wcrjhip \ but not tor one dated day of Reft, from
labour, further than the Worfkip itjelf muit have
a vacancy trom other things, fox reaion can
prove
i 205 J
prove no neceihty to humane nature of Retting a
whole day, any mere than-for a due proporti-
oning of Reft unto Labour every day. -The Reft
of one hour in fevenv'-is'^s much as the Reft of
one Day:in feven. Or if feme more additional
conveniences may be found -for Vayes than Hwrs,
there being no convenience- without. its inconVeni-
erice, this will but ihew us, that the Law' is ; well
made v^hen it is made, but not prove a priqre
that there is or muft be fuch an univerfal Law.
A* your- never prove, ! that' Ttf-atu re teScheth
men th* distribution of. Time by Weeks ( ?• It
beir g a tiling of Tradition, Cuftom and Gonfent.
2, And no man naturally Know eth it, till others
tell him of it. 3.' Arid 'many Nations' do not
fo mealure their time. 4-And no man can bring a
Natural Reafon to prove that it mull: be fo, yvhich
they might do if it were a Law of Natural Rea-
fon ) (o alfo that every Family^ or Countrt'y at
leaft, mould not have leave "to vary their dayes
of Reft, according to diverllty of Riches *and Po-
verty, Health and Sicknefs,'' Youth ana Age,
Peace and Wary and other futh cafes, you cannot
prove neceffary by Nature (talohe , though you
may prove it well done #heri it is done. 4/ You
cannot prove the loft day more' neceifary for Reft,
than the h¥n\ ' of any 6tfreVi For there are* few
Countrtys, where Wars, orfbrne other necf Ar-
ties, have not conftraincd them fometimes to vi-
olate the Sabbaths Reft : ' which -when they have
done, it is as many dayes from the third day to
the third* as 'from the feventh to the feventh.
5. If Time were naturally mcafured by Weeks,
yet it fblkrweth not, that Reft muft be fo : iomc
Countreys
(2cp ;
Coun treys are ftrong and can labour longer, and
others tender and weak, and can labour left.
6. And feeing that the Reafon of a day for wor-
shipping AiTemblies, is greater and more noble,
than the Reafon of a day for Bodily Red, Na-
ture will rather tell us, that God (hould have
the firft day^thui the I aft \ A Jove frmcipmm :
As God was to have the firft born , the firft
fruits, &c. 7. If we might frame Laws for Di-
vine Worfhip by fuch concerts of convenience, as
this is of thelaftday in feven as fitted for Reft,
and call them all the Laws of Nature, what a
multitude of additions would be made, and of
how^great diversity ? whilft every mans conceit
went for Reafon, and Reafon for Nature, and
fo we (hould have as many Laws of Nature, as
there are diverfities of conceits. And yet that
there is fuch a thing as a Law of Nature in which
all Reafon (hould agree, we doubt not. But
having in vain expected your proof, that the fe-
venth day Sabbath is the Law of Nature, or of
univerfal natural obligation, I (hall briefly prove
the Negative ( that it is not )
i* That which is of natural obligation may be
proved by Natural Reafon (that is, by Reafon ar-
guing from the nature of the thing ) to be a du-
ty. But that the feventh day mult be kept holy
as a Sabbath, cannot be proved from the nature
of the thing. Therefore it is not of Natural
obligation. He that will deny the Minor, let
him inftance in his natural proof.
2. That is not an univerfal Law. of Nature,
which Learned, Godly men , and the grcateft
number of thefe, yea, almoft all the world, know
P no
no fuch thing by, and confefs they cannot prove*
by Nature. But fuch is the feventh day Sab-
bath. —&c. It is not I alone that know no-
thing o£ any ftich Law, nor am able by any Na-
tural Evidence to prove it, but alio all the Di-
vines and other Chriftians that t am or ever was
acquainted with : Nay, I never knew one man
that could (ay, that he either had fuch a Law in
Mis own nature ( unlefs tome one did take his
c&nceij; for a Law ) nor that he could (hew fuch
a Law in natura rerum. And it is a ftrange Law
of Nature, which is to be found in no ones Na-
ture but perhaps twenty mens or very few in a,
whole age ^ nor is difcerned by q\\ the reft of the
world. If you fay, that few underftand nature
or improve their reafon : I anfwer i .If it be fuch
a Law of Nature as is obliterated in alrnoft all
mankind, it is a very great argument that na-
ture being changed, the Law is changed. How
can that oblige which cannot be known ? 2. Are
not women as well as you? Have not feveral
Ages had as great improvers of nature as you?
If grace muft be the improver, are there, or have
there been none as gracious } If Learning muft
hi the improver, have there been none as learn-
e.4^ \k diligence or impartiality muft be the im-
provers of nature, have there not been many as
4>]jgent, ftudious and impartial as your felves h
Ifcej:,aU rational men judge which of thefe is the
bestir argument, [_ I and twenty men more in
the world do difctrnin Nature an, univerfal ob-
ligation en manjqnd to kgef the feiey&b day Sab-
hflth : Therefore it is the Lav? of Nature* 3 Ot
[y The world of mankind, godly and ungodly,
learned
C2ii ;
learned and unlearned, difcern no fuch natural
obligation , except you and. the few of your
mind : Therefore it is no Law of Nature. ]
3. That is not like to be ah Univcrfal Law of
Nature, which no one man iince the Creation
can be proved to have known and received as fuch
by meer natural reafons without tradition. But
no one man iince the Creation can be proved to
have known and received the feventh day Sab-
bath by meer natural reafon without tradi-
tion : Therefore it is not like to be an Uni-
verfal Law of Nature. If you know any man,
name him and prove it j For I never read or
heard of fuch a man.
4. If the Text mention it only as a Poiltive
Institution, then it is not to be accounted a Law
of nature. But the Text mentioneth it only as
a Poiltive inftitution As is plain, Gen. 2.3.
Gid blejfed the feventh day and facelifted it^ be*
caufe that in it he had rented from all his wor^&c.
If it had been a Law of nature, it had been
made in Nature , and the making of Nature
would have been the making of the Law. But
here are two arguments againft that in the
Text.
1. Blejpng and fanftifying are pofitive afts of
fupernatural institution, fuperadded to the works
of nature : They are not Divine Creating a<$s,
but Divine inftituting ads.
2. That which is blelled and (ancTified , Be-
caufe God reftid in it from aU h'vt workj-, is noc
bleffed and fan&itied meerly by thofe rrarkf or
that Reft : And if neither the xporkj of Nature,
nor the Reft ^f God from thofe worlQ did fanfti-
P 2 he
fie it, then it is not of natural fan&ihcation, and
fo not of natural obligation.
5. If the very Reafm of the day be not of na-
tural, but of fupcrnatural Revelation^ then the
fan&irication of the day is not of natural, but
fupematural revelation and obligation. But the
former is certain. For no man breathing ever
did or can prove by Nature, without fupema-
tural Revelation, that God made and finifhed
his works in lix dayes, and reftedthefeventh.
Arijhtk had been like to have efcaped his Opi-
nion of the worlds eternity, if he could have
found out this by nature.
6. The diitin&ion of JFeekj is not known by
nature, to be any neceflary meafurc of our time ,
Therefore much lefs, that the feventh day of the
Week muft be a Sabbath. The Antecedent is
iufficiently proved, in that no man can give a
cogent rcafon for the necellity of fuch a mea-
fure. And becaufe it hath been unknown to a
grea,t part of the world. The Peruvians, Mcxi-
cans, and many fuch others knew not the mea-
furc of Weeks. And Hcylin noteth out oijof
Scaligcrdc Emend, 'Temp. //. 3. & 4. and Rojfjnus
Antiq* and Dion, that neither the Cbaldeesy the
PcrfunSy Grttkit vox Romans did of old obferve
Weeks , and that the Romans meafured their
times by ekhts, as the ]cws did by fevens. Hiji.
Sab. P. 1. Ch 4. />. 83, 84. And p. 78. he citeth
Dr. Bounds own words, f. 65. Ed, 2. confefiing
the like, citing B&paidus for it as to the Roman
cuftom. Yea, heaiTcrteth that till near the time
of Diovyf. Exig* an* 500. they divided not their
time into Weeks as now. In which he muft
needs
(213)
needs except the Chriftians.and confcquently the
ruling powers iince ConlUntine. And i£ they
were (o unfetled through the world in their mea-
fure by Moneths, as Bifliop VJher at large ope-
neth in his Dijfcrt. de Maadonum & Afiancvum
Anno fulari^ ( fee efpecially his Epbetneris in the
end, where all the dayes of each Moneth are
named without Weeks J the other will be no won-
wonder.
I conclude therefore i. That one day in feven,
rather than in fix or eight, may by Reafin be dif-
cerned to be convenient when God hath fo Infti-
tuted it : But cannot by Nature be known to be
of natural univerfal obligation.
2. That this one day mould be the feventh^ no
Light of Nature doth difcover : Therefore
Dr. Bound, Dr. Ames, and the generality of the
Defenders of one day in feven againft the Anti-
fabbatarians, do unanimoufly aiferf it to be of
Pofitive fupernatural inftitution , and not any
part of the Law of Nature : Though ft and dayef
at a convenient diftance is of the Law of Nature.
"-T-
P3 CHAP
(3H)
CHAP. IV.
Whether every word in the Decalogue be of the Law
of Nature } and of perpetual obligation ? And
whether all that w. is of the Law' of Nature was
in the Decalogue ?
BUt the great argument to prove it the law of
Nature is, becaufe it was part of the tea
words written in (lone. To which I fay, that
the Decalogue is an excellent fummary of the Ge-
nerals of the Law of Nature, as to the ends to
which it was given ', but that,
I. It hath more in rt than the Law of Nature.
II. It hath Icfs in it than the Law of Nature :
And therefore was never intended for a meer or
perfect tranfcrlpt of the Law of Nature : but for
a pei ft ft general fummary of fo much of that
Law as God thought meet to give the Jews by
fupernatural revelation , containing the chief
heads oi Natures Law (left they (hould not be
dear enough in Nature it felf ) with the additi-
on of fomething more.
I. That the Decalogue written in ftone hath
iH'tre than the Law of Nature, is proved k By
thrfe instances h i. That God brought them out of
the Land <// iEgyjpt, and cut the houfe of fervantr,
and that he is to be worshipped in that relation,
is
(215). ...
is none of the Law of Nature, univerfally Cv
called.
2. That God is merciful ( and therefore re-
conciled) to thoufand Generations of them that
Love him, notwithstanding mans natural (late of
fin and mifery, and all mens actual (in, this is of
fupernatural Grace, and not the Law of meer
Nature.
3. The great difference between the wayes of
Jultice and mercy, exprefled by the third and
tourth Generation, compared to Thoufands, is
more than the meer Law of Nature.
4. Thole Divines who take all Gods pofitive
Inftitutions of Worfhip, to be contained in the Af-
firmative part of the fecond Commandment,
fnuft needs think that it containeth more than
the Law of nature ( Though I fay not as they >
but only that as a General Law^ it obiigeth us to
perform them, when another Law hath institu-
ted them.)
5. To reft one day infeven is more than the
Law of Nature.
6. To reft the feventh day rather than the
fixth or rirft is more than the Law of Nature.
7. The ftricfaiefe of the Reft, to do no man-
ner of Work, is more than a Law of Nature.
8. That there be Man fervants, and Maid
fervants, befides natural inferiours, is not of the
primitive or univerfal Law of Nature. 9 ;\|
p. The diftin6Kon of the Ifraelites from
ftrangers within their Gates, was not by the Law
of Nature.
io. That Cattle mould do no manner of work
fas for a Dog to turn the (pit in a wheel, or
P 4 fuch
fuch Uke ) is moK than a Law of Na-
ture.
1 1. That God made Heaven, and Earth in Cix
dayes and refted the fevcnth, is not of Natural
Revelation.
12. That this was the reafon wherefore God
yefTed the Sabbath day aud hallowed it, is not of
Natural Revelation.
13. Some will fay that more Relations than
Natural being meant in t>he rifth Commandment,
rnaketh it more than a Law of Nature.
14. That the Land of Canaan is made their
reward, is a pofitive refpe&ing the Ifraelites
only.
15. That length of dayes in that Land mould
be given by Promife, is a.n aft of Grace, and not
of Nature only.
16. That this promife of length of dayes in
that Land, is made more to the Honouring of
Superiours, than to the other commanded duties,
jsmore than Natural
2. I prove it alfo by the Abrogation of the
Law written injlone, which I proved before '•> If
the Decalogue had been the Only and Perfeel Law
of Nature, it would not have been fo far done
away, as the Apoftle faith it is ( of which be-
fore. )
1 1. AH the Law of Nature vcm not In the Tables
tf Stone. Here I premife thefefuppofitions.
I. That a General Law alone, obligeth not to
all particulars, without a Particular Law. £. g. If
the fecond Command fay, Ihcu Jhatt perform all
Gdds inflitnied Jforjfjij* : Or, TboH fhalt JFor/bip
me
(217)
*we, at. I appoint thee ? This bindeth no man to
Baptifm,the Lords Supper, &c. till another Law
appoint them. Therefore there is not To much in
the general Law alone, as is in that and the par-
ticular alio.
2. All that is prefuppofed in a particular Law,
is not part of that Law.
3. It is not fo much to inferr a duty indirectly
and by far tetcht Confequences, as to command
itdire&ly.
Now I prove the alTertion by inftances. All
thefe following are Naturai duties, and cora-
matided alfo in other parts of Scripture, and yet
are not in the Law of Mefes as Written in Stone.
•* 1. To believe that the foul is Immortal. 2. To
believe that there is a Heaven where we (hall be
perfedly bleffed in the Knowledge, Love and
fruition of God. 3. To believe that there is a
Hell, or life of future punimment for all the im-
penitent. 4. To Love our felves, with a juft and
neceflary Love, as fuch. 5. To take greateft
care to fave our fouls, above our bodies. 6. To
tame and mortifie all our flemly lufts in order to
pur own Salvation. 7. To deny all bodily plea-
fure, profit, honour, liberty and life, for the fe-
curing of our falvation. 8. To forbear all
outward a&s of Gluttony, Drunkennefs, Sloth,
&c. as they tend to our own damnation. 9.T0 re-
joice in perfecution becaufe of our great reward
in Heaven. 10. To- pray confiantly, and fervently
for Heaven, as the means of our obtaining it*
Let none fay that many of thefe fame things
are commanded in order to Gody and our neigh-
bour. For I grant that the ftme material adte be
foi
(2l8.)
fo *, as they are'expreffions of Love to God and
Man : But to do them in Love to our felves and
for our own Salvation, is another principle and
end, not contrary to,but ireceflarily conjund with
the former two : And indeed all the duties o£
Jelf-love as fuch are paft by ( as fuppofed ) in
Mofes Decalogue =, becaufe they are deeply writ-
ten in mans Nature, and becaufe the Law was
Written as Political, for another ufe.
Obj. But tbcfc arc all fuppofed in the firft Com-
mand of Loving God> and in the fecond Table,
Thou Jh alt Love thy Neighbour as thy felf.
Anfw.i. Theielaftarenot the words of the
Decalogue : but a part of the fummary of all the
Law. 2. Both Tables indeed fuppofe the Love of
our felves, but that which is fuppofed) is not a
fart of them.
Obj. But it if the Socinians that fay the Old
Teftament fpeabgth of no reward or punijkment but
in th'vi life.
Anfw. True: But Camera (detripl.ftd.) and
others that rightly underftand the matter affirm,
that, i. The Law of Nature containeth future
rewards and punifhments in another life, 2. And
ib doth the Covenant of Grace made with
Adam and all mankind in him, and renewed
to Noahy Abraham arid the Ifraelites, which by
Paul is called The Promifcis diftindt. from the
Law. 3. But the Law of Mofes in its own fror
tier Nature as fuch) was only Political, and fpake
but of Temporal Reward 5 and Punifhments.
4. Though yet all the faithful were bound to take
the Law and Promife together, and fo to have
yifpcd both to Temporal and Eternal things.
For
(21?)
For the Law it felf connoted and fuppofed things
Eternal as our great concernment.
III. 'There is more of the Law 0/ , Nature in
other farts of Mofes Law, conjunct with the Deca-
logue, than \a in the Decalogue alone*
I will ftav no longer in the proof of this, than to
cite the places as you do. Exod. 23. 13, 32. &
22. 18, 20. Lev. 20. 1, 4, 6. Dent- 13. & 17.
Exod. 23. 24. Deut. 12. & 23. Lev. 24. & 23.3.
Exod. j 2. 16. Deut. 23. 18. Exod. 22. 28. &
23. 20. & 21. 15,17* Lev. 19.32. Deut. 21. &
1. #* 16. & 6. & n. Exod. 21. 12, 13, 18,
20, 22, &c. & 22. 2,3. Lev. 13. 14. #* 17.
Dent. %u Exod. 22. ip. Let'. 18. d^ ip. 2p.
& 20. Dtort. 22. Exod. 21. 16,21,32,35. dr*
22. 1. 4. to 17. Lev. ip. 30, 35. Deut. 24. #*
2$r 14. #• 21. #• 25. Exod. 23. 1. *ap. !><•«*.
23. & 24. Lev. ip. 11, 15* Exod. 22. 21, 22. &
25. #• 26. e^ 23. 4. Lev. ip. 14, i6y 18, &c.
By all this I (hew you why, 1. I allow not of
your making the word Law in the New Tefta-
ment to (ignifie the Decalogue only, or taking
them for equipollent terms. 2. Why I take not
the Decalogue and the Law of Nature, for equi-
pollent termes, or their matter to be of the fame
extent : And confequently why I take it for no
proof that all things in the Decalogue are perpe-
tual, becaufe all things in the Law of Nature
are fo.
CHAP.
(220)
CHAP. V.
Whether the truefi Antiquity he for the feventh
day Sabbath a ]^ep by the Churches of Chrift $
17* ii here further objettcd that the feventh day
Sabbath hath the truefl tefiimomes of Anti-
quity : that it is controvertible when and bore the
Lords day came in > but the Antiquity of the fe-
venth day Sabbath is pafi Controverfie : that the
Eaftern Chriftians long obferved ity and Antichrift
in the Weft did turn it into a Faft : that
the Empire of Abailia kgepeth it to t\M
day.
Anfw. There is enough faid of this before,
were it not that fome Obje&ors cauflefly look
for more. I aufwer therefore, i. That it is
true that the Sabbath is more ancient than the
Lords day -, And fo is Mvfis more ancient than
Chrift Incarnate, and his Law than the Gofpel
as delivered by Chrift and his Apoftles, and Cir-
cumcifion thanBaptifm, and the PaiTover than
the Lords Supper > And fo every mans Conce-
ption, Nativity, Infancie and Ignorance was
before his Maturity and Knowledge. And
what can you gather from all this ? Thus the
Papifts (ay that their way of Religion was in
England before ours, and that the reliques of it
in
{ 221 ;
in our Monuments [Orate fro ttmmahnf9 Sec.]
is their ftanding witnefs, which we cannot
totally deface : And its true, if by our way
they mean the Reformation of theirs as fuch :
For the Cure is ever after the difeafe : Though
its falfe if they fpeak of our Religion it felf »
; which was here before their errours, as H:alth is
before (kknefs. But they fhould confider, that
by this prerogative the Heathens excell us both : .
And that they may fay, you have yet. many Mo-
numents of our more ancient Religion, which
you have not been able to obliterate ^ You ftill .
call youi Week dayes by our ancient names,
Sunday, Mmday^ dec Your adoration towards
the Eaji was fetcht from us, and fo were abun-
dance of your Cuftomes : Which we hope may
recover the reputation of our Religion.
2. I have (hewed you already how and why
' the Eaftern Chriftians kept the Sabbath :
I. They kept it not as a Sabbath, but only met
on that day as they did on the fourth and the
| fixth dayes, ( Wednefdayes and Fridays ) as it
is ufed iii England to this day. And for the
molt part they Celebrated not the Lords Supper on
* -that day. And they abhorred the keeping it as
J a day of Reft.
2. They met on that day for all thefe Reafons.
i. Bccaufe having been ufed in the beginning to
meet every day in the Week ( when they had all
things common, and were to (hew the power of
the Evangelical Do6trine to the height, Aft* 2.
44, 45, 46. & 4. 33, 34, 35. ) as they found
caufe to retrive their community, fo did they
to meet feldomer, and yet not fo feldome as
once
(222 )
once a Week : And therefore as we now keep
other meetings for Lectures and Prayers, befides ^
the Lords day, fo did they then on IPednefdayes,
Fridayesy and Saturday a. 2. Becaufe the Con*
verfion of the Jews was a great part of their
work and hope : And therefore to win them, ^
they would with Paul become Jews, that is,
not affedr, an unneceffary diftance, but come as
neer them as Lawfully they could, 3.Becaufe
Converted Jews were no fmall part of the Eaftern
Churches : who could not eafily be quite
brought off from Jewifh Cuftomes > And the
reft were unwilling to offend them, being taught
not to defpife the weak that cbferved meats and
dayes, Rom. 14. & 15. Gal. 2. 4. Becaufe the
Aftemblies on the feventh day were taken as fit
preparatories to the fancTifying of the Lords day,
on which account the Church of England now u
appointeth them, Thcfe things one that is ac-
quainted with Church Hiftory needeth no
proof of.
And they are fufficicntry proved before. Ig-
natius words before cited are full. And thofe
of the Council of Laodicea, Can. 29. are more
full, who do at once appoint meetings on the
feventh day, and yet Anathemamc them that
Judai2e thereon, by bodily reft *, and would have
men labour on it, and preferr the Lords day be-
fore it. \
JjfjUn Martyr in his Dialogue with Trypbot '
doth largely fhew that Circumcifion and the
Sabbath are ceafed by the coming of Chrift, and
his Inftitutions, and ate not now to be ufed by *
Chriftians. And what writer have we of full
reputation
I **5 )
reputation and credibility more ancient than
JujUny from whom any teftimony in this cafe
might be fought ?
'Tertullian (one of the next) li. 2. againft
Mar don faith, that the Sabbath was for that
Time, and prefent occafion, or u£e, and not for
perpetuity.
Athanafm was one that was for meeting on
the Sabbath ; And yet writeth his Book de Ssb*
& Circum. purpofely to prove that the Sabbath
is ceafed with Circumcifion as a Shadow, and
that now the Lords day is the fan&ified day*
And the like he hath moft cxprefly in Homil. de
Semens as is cited before, faying that, the Maftev
being come> the VJher wests out of ufe > and the Sun
being rifen the Lamps are darkened.
BafilEp. 74. Writeth againft ApolUnaris for
folding that after the Refurre&ieu, we (hould
keep Sabbaths, and Judaixe i As if that were
the perfection to which Chrift would reftore
men.
See Greg. Nazism. Orat. 43. And Cbryfoft.
Horn. ip. in Mat. 12. againft the ufe of the Sab-
bath, Cyril. Hierof cat. 4. & Epipban. againft the
Nazar£iy condemn them for keeping the Sabbath
and Circumcifion, though withal they kept the
Lords day. The fame doth Epiphanm li. 1.
H*r. 3c. n. 2. and before him Enfebius HijL #.3.
fay of the Ebienites. Auguftine oit telleth us, that
the obfervation or keeping of the feventh day
Sabbath is ceafed, and not ro be done by Chrifii-
ans. <%h. ex. N. 7c/J. 69. Ad Bonif. U 3. Contr.
Fauft. Manich. li. 6. c. 4. De Genef. ad lit. U 4* c.
I3# de fir, & liu c. 14. de mil* Grid* c 3.
3. And
( 224;
£. And as for the Abaflians keeping the Sab-
bath, Its true, they keep that day in (ome
fort : But it is as true, that they ufe Cir-
cumeffion, and many other Jewifti Ceremonies i
befictes oft Baptizings ^ And that they protefs
not to ufe thefe as the Jews do, but only as an-
cient Cuftomes, and as Faul did while he com-
plyed with them, ufing the outward action for
other ends than IJuijozers do. And the rather
becaufe they think their Emperours dcfyeiftftd
from Solomon. But the Lords day they keep on
the fame account as other Chrtftians. And if
thisinftance make any thing tor Sabbatizing, it
will make as much tor Circumcifmg, and other
Jewifh rites, but nothing againft the Sanctifying
of the Lords day.
4. And as for the matter of Tufting on the
Sabbath, the Churches greatly Varyed in their
Cuftomes* The Eaftern Churches, and Milldn in
the Weft, were againft Fafting on the'Sabbath on
two accounts, 1. Becaufe, as is faid, they would
not offend the Jewes. Even as many peaceable
Non-Conformifts, who are- againft many Holy
dayes now eftablifhed, do yet forbear labouring
and opening their Shops on thofe dayes, becauie
they will not give orftnee •, Yea and go to* Hear
the Sermons on thofe dayes, though they keep
them not Holy asfucb dayes. 2. Becaufe there
were many forts of Hereticks in thofe times,
who held that the World was made by. an evil
God, and thence came evil, and fo they Fafted
on the feventh day on that reafon : Which, made
the Chfrftians avoid it left they (hould Symbolize
with thofe Hereticks. And therefore the ( teal
or
(225 )
or pretended ) Ignat'm fpeaketh fo -fcvcrcly
againfl Fafthtg on the Sabbath, as well as on the
Lords day. And fo do the Conftitutions called
theApoltksj yea and the Canons called theirs,
Cm* 65.
But in the JFeftern Churches, fas is aforefaid)
both Jews and Heretickj were more diftant, cr
lefs coniiderable for numbers > and therefore they
fafted on the leventh day, and that the rather left
they fhould feem by Sabbatizing to Judaize.
Which was before Antichrifts appearing, unlefs
you think all the holy Doctors before cited,
and all the Weitern Churches to be Anti-
chriftian.
Having gone thus far I here add two more
Scripture Arguments to prove the abolition of
thejewifh Sabbath. The rirft is becauie it is
frequently made ("as Circumcifion is) a iign of
the particular Covenant between God, and that
Nation as they were apolitical body, arid pecu-
liar people* Therefore Jf their Policy ceafe,
and Gods relation to rhem as a Political body,
and peculiar people, and fo that Political Cove-
nant with them, then alfo the figne of the Cove-
nant and Relation ceafeth. And though the
word [_for ever"] is fometime added, it is no
other than is oft added alfo to the Jewilh Law
and Ceremonies.
2. From^#. 15. Where the cafe is determi-
ned by a Council of Apoltles, Elders and Bre-
thren, yea by the Holy Ghoii. V. 28. It appear-
eth by V. 2 4. that the thing aflerted by the falfc
Teachers was, [that the Gentiles rnu'ibe Circum-
cifed andlyep the Law \ that is, of Mofts~] V* %*
Q_ Now
(226)
Now the feverith day Sabbath was part of tha*
Law ( As Sacrificing was, though it was a Law
before. ) But the Holy Ghoft determineth the
cafe, [to lay on them no greater burden than theft
ncccjfary things^] after named •, where the Sabbath
is none of them, and therefore hereby (hut out.
The precepts given to Noab are named ( of which
the Sabbath was not one.)
Obj. By this Expofition you may fay that the
reft of the Decalogue k excluded : For Idolatry^
Murder^ &c. are not here forbidden by name.
Anfcv. I have fully proved that the Decalogue as
written in Stone, and part of the Law or Cove-
nant of Mofes is not at all in force, efpecially
to the Gentiles > nor yet as part of the
Covenant (orpromife j of Works, made with
Adam in Innoctncy : For the form of the Promif-
' fory Covenant of Works ceated upon mans im,
and the promife of a Saviour \ And the form of
the Mofaical Law or Covenant* never reached to
the Gentile Nations and is ceafed to the Jews :
Therefore the Matter muft ceafe as it conftituted
the lame Covenant, when the forme ceafed : And
faul faith exprefly that this Law Written in
Stone is done away : But, i. The Law of Na-
ture as a meer Law never ceafed : 2. And Chrift
hath taken it into his Covenant, as part of the
Matter of it : So that it is wholly in force,
though not as part of the Covenant of Works,
either Adamical or Mofaical. But the Sabbath
as to the ftventh day, was no part of the Law
' of Nature, as is proved : And Paul exprefly
faith that it was a fhadow of things to comex
and is therefore vanHhed away, Col. 2. 16.
Had
(227 )
frad it been part of the Law of Nature, it had
bound us as iuch and as Chrifts Law : or had
it been one of the Enumerated particulars,
Aft* 1 5. it had bound the Neighbour Gentiles,
pro tempore at leaft. But being neither, that
Council difchargeth Chrim'ans from the obferva-
tion of it, as far as I can underftand the Text.
FIS^IS.
( 2 2p )
; .iCl
!
;T is long fioee the forego-
ingTreatifc was prcmifed
to aPcrfoa of Honourable
Raokj who was encHned
to the Jewifli Sabbath 5
but before it was fioifhed,
or well begun, I had a fight of a Trea-
tife on the fame fubjeft/ by the late
Reverend Worthy Servant of Chrift
Mr* Hughes of ?limonth% which enclined
me to take my promifed work as unnc-
cefTary. But yet fome reafons moved
me to reafliime it. Near two Moneths
after it went from me tothePrefs, the
faidTreatife of Mr. HigAe/firft, and af-
ter another on the fame fubjeft by
Q.3 !>'•
C230)
Dr. jf. Owen came abroad. Yet do I not
teverfe mine, becaufe many Witnefles
in *a Age of Enmity and NegleS0 can be
no injury to a truth fo fcrviceablc to
the Gaufe of Chriftianity, and the pro-
fperity of the Church, and the good of
fouls. Though if I were one that took
the Churches profperity to confift in the
Riches, Grandeur, pale and Domination
or Empire of Papal Paftors, rather than
in the humble, holy, heavenly, fclf-
denying imitation of a Crucified Chrijiy
I would have forborn a fubjeft which
is a}l for pur preparation for a Hea-
veoly Sabbatifcn, aqd carriethmen above
the fenfual Reft of plelhly men, and
therefore is Co much difrelilhed by
thetn, flom.8. 6, 7, 8. {Jut fuppofing it
my duty to do what J have done , I
think mget to advertife the R?ad*r,
that wheq fcvcral men treat of the
fatjie fubjeft, though they (peak the fame
things in the main , yet ufually each
of tjieai bringcth fome considerable
light, which is emitted by the reft :
And as the fame Spirit fets them all oq
wo.k , fo all together give fuller evi-
dence to the trijth » than any one of
them alone- And I hope the Concourfe
of
f23i )
of thcfe three Traftates doth progao-
fticate, chat ( though the Devil hath
fo contrived the bufinefi Tor the Pro-
phane, that like Papifts, they will hear
and read none, but th>fe that are not
like to change them} yet) God will
awaken the fober and ferious believ-
ers of this Age 9 to a more holy and
fruitful improvement of his days which
will greitly tend to the encreafe of
real Godlinefs, andcoufcqaenrly to the
recovery of the dying hopes of this
apojiatizing and divided Age.
But that which moveth me to write
this Pojlftript , is to acquaint thee, for
the prevention of fcandal by any fecm-
ing differences in ourWritings^ I. That
it cannot be expc&ed , that all who
plead the fame Caufe, (hould fay juft
the fame things for it , for matter and
manner of argumentation.
2. That if I own the Name Sabbath
lefs than fome others, and adhere more
to the name of the Lords Day> I do not
thereby oppofe the ufe of the name
of sabbath abfolutely s nor is that in it
felf a Controverfie about the Matter^
but the Name, which though not coa-
temptible, yet is of far lefs moment than
the Thing. 3. That
g. That if I make not ufe of fo ma-
ny Old Teftament Texts as fome otheis,
1 do not thereby deny thcufefulnefsof
them, nor call you off from the confi-
deration of any argumentation or evi^
dence thence offered you,
4, That if I feem to be more for the
ccflation of Atofcs Law thanfome others,
even of that part which was written
in Stone, yet no part of the Law of
Nature is thereby denyed by me any
more than by any of them ; And they
that are 3ngry with me, for writing
fo much againtt the Antinoroians , fhould
not alfo be ^ngry with me for going no
further from ihcm, than the force of
Truth conltraineth me.
5. That ycu rnuft pardon me formy
purpoiely avoiding trie name of the
[ Moral Zjjtp~] Mr. Carcdry and Mr. Palmer
Who have written mo(t largely of the
Sabbath 5 have told you the reafon. I
love cot luch names , as are not fitted
to the nature of things^ but are fitted to
fignifiealmoft what the Speaker plcaferh.
I know no ^iw which is not formal-
ly Atonal^ as being KeguU a&ionum Mp--
ralium. And men may if they will, as
well confine the fignification of the
Word
(235)
word [ L<*tt> "] it felf, as of a \_Aford
law'] Nor doth rt/e it felf fufficiently
notifie the di ft ingui fhing iignification
of h : For one meaneth by that name,
all the Law of Nature as fuch. Ano-
ther meaneth only fo much of the Law
of Nature as is common to all man-
kind. Another meaneth all Pofitive
Liws of fupernatural Revelation, which
are perpetual aiad univerfal, as well as
the* Law of Nature. Therefore with-
out finding fault \ with others , it fuf-
ficeth tne, to diftinguifh Laws by fuch
names as plainly (ignifie the intended
difference. And though by the Law
of Naturt- I mean not formally the Fame
thbg that lome others do, I have fuf*
ficicntly opened my fenfe and the rea-
fons of it, in my Reafons of the Ghri-
(tian Religion.
6. That they who fay, that the Old
Covenant, or the Covenant of Works
made by Mo/es with the Jews is ab-
rogate or ceafed, and the Decalogue
as a part of, or belonging to that Co-
venant , do fay the fame thing that I
do 5 when I maintain that the Deca-
logue and whole Law as Mofaical is
ceafed, but that all the Natural fart is
by
(*3+)
by Chrift afiumcd into his Law or Co-
venant of Grace. For it is the fame
thing which is denominated the Law
C of Mofes, or of Ghrift ) from the pre-
ceptive parr, and and a Coveaant from
the terms , or fan&ion , efpecially the
Promiffory part. Nor is there any
part of the taw of Mofes , which was
not a part of the Mofaical Covenant.
And if the Form ceafe which denomi-
nated, the Being and denomination ceafe-
eth, and all the parts as parts of that
\vhich ceafetb. So that if the Cove-
nant of Works made with the Jews
ceafe ( which Camero calleth a third
or middle Covenant , and feveral men
do varioulty denominate, -but the Scri-
pture calleth the old , or former Cove-
nant, or Tejiament, or IjXifpofition) thea
all the Law as part of that Covenant
ceafeth: And that As as much as to fay
alfo that it ceafeth as meerly Mofaical,
or Political to the Jews. And then
the Argument is vain, This or that word
was written in the Tables of Stone: There-
fore it is of perpetual obligation. For as
it was written in Scone, it was Mofa.
ical, and is done away y and under the
New Covenant all that is Natural and
Con-
(235^
Continued, (hall by the Spirit be writ-
ten upon the Heart; whence fiaatfirft
did obliterate it.
7. That as the Reft of God in the
Creation is defcribed by a Cejfation
from l^is work, with a complacency
in the goodnefsof it : butChrifts Reft
is defcribed more by Vital A&ivity and
Operation, than by Cejfation from worJ^9
even his Triumphant Refurre&ion as
the Cooqucft of Death, and beginning
of a New Life : fo I think the Old
Sabbath is more defcribed by fuch Cor-
poreal Reft , or Ccflition from work ,
which was partly Ceremonial, or a fig*
nifying fhadow , and that the word
Sabbath is never ufed in the Scripture,
but for (iich a day of Ceremonial Reft
( though including holy Worfhip ).
Put that the Lords day and its due ob-
fervation is more defcribed by fpiritual
Afiivity and Operation, in the fpiritual
Refurre&ion of the foul , and its new
Life to Godi And that the Bodily Reft
is co longer Ceremonial or Jhadowy, but
fitted to the promoting and fubferv-
ing ofthe fpiritual Activity and Complacen-
cy in God and holy cxercifes of the
mind, as the W? it felf is to the fervice
of the foul. ' 8. That
(£1*3
8. That I am not ignorant that ma-
ny of the Efiglifi Divines long ago
expound Jktattb. 24. 20. of the Chrifti-
an Sabbath3and C0/.2.16. as exclufivc of
the Jewifh Weekly Sabbath ; But fo
do not moft Expofitors J for which I
think they give very good reafons ,
which I will not ftand here to repeat.
9. That I intended not a full and
elaborate Treatife of the Lords Day,
but a brief Explication of that Method
of proof which I conceive moft eafie
and convincing, and fitteft for the ufc
of doubting Chriftians , who are many
of them toft in doubts in the multi-
tude andobfcurity of arguments from
the Old Teftament : when I thinkthat
the Tpeedy and fatisfaftory difpatch of
the Contrpverfie is be ft made by a
plain prooi; of the Inftitutionof Chrift
by the Holy Ghoft in the Apoftles 5
which I thought to have (hewed in
two or three Sheets, but that thene-
ceffity of producing fome evidence of
the fatS , and anfwertng other mens
Objtftion9, Adrew ityoUt to ^greater
length. Atfaoatyfc&thod iVquirtd me
to fay more b£N the practice of Anti-
quity, than fome other mens. But
again,
(37;
again, I muft give notice that Dr. T.
Toungs Dies Dominica is the Book which
I agree with in the Method and Mid-
dle way of determining this Gostro-
verfie, and which I take to be the
ftrongeft written of it : And that I
omit moft which he hath , as taking
mine but as an Appendix to his, and
defire him that will write againft mine,
ro anfwer both together, or clfe I (hall
fuppofe his work to be undone-
V, \'» » v
\ >
*A
1
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