CHAPTER - THAT THERE IS NOTHING FOUND IN SCRIPTURE, TOUCHING THE KEEPING OF THE LORDS DAY. (1) The Sabbath not intended for a perpetuall ordinance. (2) Preparatives unto the dissolution of the Sabbath, by our Savior Christ. (3) The Lords day not enjoynd in the place thereof, either by Christ, or his Apostles: but instituted by the authority of the Church. (4) Our Saviours Resurrection upon the first day of the weeke, and apparition on the same, make it not a Sabbath. (5) The coming downe of the Holy Ghost upon the first day of the weeke, makes it not a Sabbath. (6) The first day of the weeke, not kept more like a Sabbath than the other dayes, by S.Peter, S.Paul, or any other of the Apostles. (7) Saint Paul frequents the Synagogues on the Jewish Sabbath; and upon what reasons. (8) What was concluded against the Sabbath, in the Councell holden at Hierusalem. (9) The preaching of S.Paule at Troas, upon the first day of the weeke, no Argument that then that day was set apart by the Apostles, for religious exercises. (10) Collections on the first day of the weeke I Cor. 16. conclude as little for that purpose. (11) Those places of S.Paul, Galat. 4.10. Coloss. 2.16. doe prove invincibly, that there is no Sabbath to be looked for. (12) The first day of the weeke not called the Lords day, untill the end of this first Age: and What that Title addes unto it.

CHAPTER - IN WHAT ESTATE THE LORDS DAY STOOD, FROM THE DEATH OF THE APOSTLES, TO THE REIGNE OF CONSTANTINE. (1) Touching the Orders, setled by the Apostles, for the Congregation. (2) The Lords day, and the Saturday, both Festivals, and both observed in the East, in Ignatius time. (3) The Saturday not without great difficultie made a fasting day. (4) The controversie about keeping Easter; and how much it conduceth to the present business. (5) The Feast of Easter not affixed to the Lords day, without much opposition of the Easterne Churches. (6) What Iustin Martyr, and Dionysius of Corinth, have left us of the Lords day: Clemens Alexandrinus his dislike thereof. (7) Upon what grounds the Christians of the former times used to pray, standing, on the Lords day, and the time of Pentecost. (8) What is recorded by Tertullian of the Lords day; and the Assemblies of the Church. (9) Origen, as his Master Clemens had done before, dislikes set dayes for the Assembly. (10) Saint Cyprian, what he tells us of the Lords day; and of the reading of the Scriptures, in Saint Cyprians time. (11) Of other holy dayes established in these three first Ages; and that they were observed as solemnely as the Lords day was. (12) The name of Sunday, often used by the Primitive Christians, for the Lords day; but the Sabbath, never.

CHAPTER - THAT IN THE FOURTH AGE, FROM THE TIME OF CONSTANTINE TO SAINT AUGUSTINE, THE LORDS DAY WAS NOT TAKEN FOR A SABBATH DAY. (1) The Lords day first established, by the Emperour Constantine. (2) What labors were permitted, and what restrained on the Lords day by this Emperours Edict. (3) Of other holy dayes, and Saints dayes, instituted in the time of Constantine. (4) That weekely, other dayes, particularly the Wednesday and the Friday, were in this Age, and those before, appointed for the meetings of the Congregation. (5) The Saturday as highly honored in the Easterne Churches, as the Lords day was. (6) The Fathers of the Easterne church crie downe the Iewish Sabbath, though they held the Saturday. (7) The Lords day not spent wholly in religious exercises: and what was done with that part of it, which was left at large. (8) The Lords day, this Age, a day of Feasting: and that it hath beene alwayes judged hereticall, to hold fasts thereon. (9) Of Recreations on the Lords day; and of what kinde those Dancings were, against the which the Fathers inveigh so sharpely. (10) Other Imperiall Edicts about the keeping of the Lords day, and the other holy dayes. (11) The Orders at this time in use on the Lords day, and other dayes of publike meeting. (12) The infinite differences betweene the Lords day and the Sabbath.

CHAPTER - THE GREAT IMPROVEMENT OF THE LORDS DAY IN THE FIFT AND SIXT AGES, MAKE IT NOT A SABBATH. (1) In what estate the Lords day stood in Saint Austins time. (2) Stage-playes and publike Shewes prohibited on the Lords day, and the other holy dayes by Imperiall Edicts. (3) The base and beastly nature of the Stage-playes, at those times in use. (4) The barbarous and bloudie qualitie of the Spectacula, or Shewes, at this time prohibited. (5) Neither all civill businesse, nor all kinde of pleasures, restrained on the Lords day, by the Emperour Leo; as some give it out. (6) The French and Spaniards, of the sixt Age, begin to Judaize about the Lords day; and of restraint of Husbandrie on that day, in that Age first made. (7) The so much cited Canon of the Councell of Mascon proves no Lords day Sabbath. (8) Of publike honors done, in these Ages, to the Lords day, both by Prince and Prelate. (9) No Evening Service on the Lords day, till these present Ages. (10) Of Publike Orders now established, for the better regulating of the Lords day meetings. (11) The Lords day not more reckoned of than the greater Festivals; and of the other holy dayes, in these Ages instituted. (12) All businesse, and recreation, not by Law prohibited, are, in themselves, as lawfull on the Lords day, as on any other.

CHAPTER - THAT IN THE NEXT 600 YEERES, FROM POPE GREGORIE FOREWARDS, THE LORDS DAY WAS NOT RECKNED OF, AS OF A SABBATH. (1) Pope Gregories care to set the Lords day free from some Jewish rigours, at that time obtruded on the Church. (2) Strange fancies taken up, by some few men, about the Lords day, in these darker Ages. (3) Scriptures, and Miracles, in these times found out, to justifie the keeping of the Lords day holy. (4) That in the judgement of the most learned men in these sixe Ages, the Lords day hath no other ground, than the Authoritie of the Church. (5) With how much difficultie the people of these Westerne parts were barred, from following their Husbandrie, and Courts of Law, on the Lords day. (6) Husbandrie not restrained on the Lords day in the Easterne parts, untill the time of Leo Philosophus. (7) Markets, and Handy-crafts, restrained with no lesse opposition, than the Plough, and pleading. (8) Severall casus reservati in the Lawes themselves, wherein men were permitted to attend those businesses, on the Lords day, which the Lawes restrained. (9) Of divers great and publike actions, done, in these Ages, on the Lords day. (10) Dancing, and other sports, no otherwise prohibited on the Lords day, than as they were an hindrance to Gods publike service. (11) The other holy dayes as much esteemed of, and observed, as the Lords day was. (12) The publike hallowing of the Lords day, and the other holy dayes, in these present Ages. (13) No Sabbath all these Ages heard of, either on Saturday, or Sunday: And how it stood with Saturday, in the Easterne Churches.

CHAPTER - WHAT IS THE JUDGEMENT OF THE SCHOOLE.MEN, AND OF THE PROTESTANTS; AND WHAT THE PRACTICE OF THOSE CHURCHES IN THIS LORDS DAY BUSINESSE. (1) That, in the judgement of the Schoole-men, the keeping of one day in seven, is not the morall part of the fourth Commandment. (2) As also that the Lords day is not founded on Divine Authoritie, but the Authoritie of the Church. (3) A Catalogue of the holy dayes drawne up in the Councell of Lyons: and the new doctrine of the Schooles, touching the naturall sanctitie of the holy dayes. (4) In what estate the Lords day stood, in matter of restraint from labor, at the Reformation. (5) The Reformatours finde great fault both with the said new doctrine, and restraints from labor. (6) That in the judgement of the Protestant Divines, the sanctifying of one day in seven is not the morall part of the fourth Commandment. (7) As also that the Lords day hath no other ground, on which to stand, than the Authoritie of the Church. (8) And that the Church hath power to change the day, and to transferre it to some other. (9) What is the practice of the Roman, Lutheran, and chiefely the Calvinian Churches on the Lords day, in matter of devotion, rest from labor, and sufferance of lawfull pleasure. (10) Dancing cryed downe by Calvin, and the French Churches; not in relation to the Lords day, but the sport it selfe. (11) In what estate the Lords day stands in the Easterne churches: And that the Saturday is observed by the Ethiopians, as the Lords day is.