T.B. HIS POSITIONS CONCERNING THE SUNDAY, OR LORD’S-DAY.

Thes.1. The religious observation of this day, is not commanded Christians by the fourth Precept of the Decalogue, Exodus 20:8. Remember the Sabbath day to keep it holy.

Thes.2. The weekly keeping holy the Sunday, or Lord’s-day, is not Commanded in the New Testament by any written Law of Christ himself, or of his holy Apostles.

Thes.3. It cannot be proved by any evidence of Scripture, that the holy Apostles themselves in all Churches planted by them, did constantly and perpetually keep holy this day: but it is impossible to demonstrate, that either themselves or their immediate successors, or colleagues, observed it, or commanded it to be observed in any Church, according to the rule of the fourth Commandment.

Thes.4. It is superstition, and voluntary religion, *: (according to the definition of superstition, delivered by the Puritans) to impose the necessary and perpetual observation of the Sunday, upon the Christian Church.

ANSW. TO THE FIRST POSITION.

Thes.1. The keeping holy the Sunday of every week, is not commanded by the fourth Precept of the Decalogue, expressly, formally, or literally.

Reasons. The day expressly, formally, and in particular enjoined in the fourth Commandment, is *. *: *, that Sabbath which is properly styled the weekly Sabbath-day, in the Law, and in the Prophets, and in the New Testament. 2 The day commanded in that Law is, *, *. Illa dies, ipsa septima dies , that day of the week, that very day, in actu signato, & in actu exercito, which God passed his Law upon, and upon which, both he himself rested, after six days action in creating the great opifice [work] of the World, Genesis 2:1.2. Exodus 20:11. And that very day of the week, on which the Israelites rested from servile works, after six days’ previous labor. Exodus 20:9. That seventh day, which God blessed, and sanctified it *, Genesis 2.3. Exodus 20:11. *. Sanctificavit illam.

It was that day of the week, in which no Manna fell, in the desert, nor could be found, when some of the people went out to gather, Exodus 16:27. It was the day of the week, on which the Israelites might neither bake nor seethe, Exodus 16:23. Nor kindle any fire, throughout their habitations. Exodus 35. Nor carry any burdens, nor bring them in by the gates of Jerusalem, Jeremiah 17:21. The only day on which to gather any sticks, or do any servile work was capital, Exodus 31:13 & Chap.35:2 Numbers 15.32.36.

Lastly, it was the very day of the week concerning which, the Pharisees, so often bequarrelled our Savior in the Gospel: and the Disciples plucked the ears of Corn to eat, Matthew 12:1. and Christ taught the people in the Synagogue on that day, Mark 6:2. Luke 4:16. The Apostles likewise, Acts 13:14.42.44. & Chap.17:2.

H.B. The fourth Commandment saith not: Remember the seventh day to sanctify it: but remember the Sabbath, whatsoever it be, to sanctify it.

R.B. Light of faith.p.147. The Commandment saith not, The Lord blessed the seventh day: but the Lord blessed the Sabbath day, be it the seventh, or the first day of every week.

Answ. It seemeth by this doctrine, that it had been lawful, by the fourth Commandment, for the Jews and Israelites, to have made any day of the week, their ordinary Sabbath: and these dogmatists are not afraid to make the Holy Ghost a liar, who teacheth in most clear and express terms, that God Almighty blessed and hallowed the very seventh day, on which himself rested, and none of the other six days, to wit, In that peculiar manner, which is mentioned, Exodus 20:11.

Thes.2. T.B.His second Position, (namely: The Lord’s day, is not made a weekly Sabbath, by any written Law of Christ, or of his Apostles) must be granted, until his Puritan adversaries represent unto us some written Law of Christ, and his Apostles affirming the contrary. But they can find no such Law in the four Evangelists, nor in the Acts of the Apostles, nor in the Epistles of the holy Apostles, or in the Book of Revelation: nor in any other authentic record, nisi in scrinio pectoris sui.

R.B. Light of faith. p.149. The change of the day is easily proved to be divine: it is called in the Scripture The Lord’s-day, Rev.1:10. as the holy supper of the Eucharist is called the Lord’s Supper, 1 Corinthians 11:20. (It was) first instituted by the LORD, and in its use referred to the LORD, for who could change the day of the Sabbath, but he that is Lord of the Sabbath, that is, CHRIST, Mark 2:28.

The practice of our Savior, and the Apostles who appeared on this day and held their assemblies on this day, convinceth it sufficiently to be commanded by our Lord and Savior, John 20:19.26. Acts 2:1. & Chap.20:7. 1 Corinthians 16:2. and reasons strong and many may be given.

The Commandment that a seventh part of our time be consecrated to God, is moral: therefore the institution of the Lord’s-day, could not be deferred one whole week: for the Jews’ Sabbath, in respect of the determination thereof, to the seventh-day was abrogated de jure , in Christ’s death: if it were deferred to the Apostles’ ordination (though then also it were divine, for they had the Spirit of Christ) yet the Church, must have been left destitute of a Sabbath for a time, and only nine precepts, to have stood in force, for that space.

Answ. R.B. His main Proposition in this passage is: The change of the seventh day to the first day, is divine. But if this man will prove his conclusion, he must not discourse and dictate, but demonstrate, that the change of the old Sabbath into the Lord’s-day, according to all the qualities, and circumstances thereof, to wit, strictness, and duration of resting from worldly labor, and necessary, and perpetual obligation hereunto, is of divine institution.

R.B. Argument 1. The Name LORD’s-day, proveth divine institution, etc.

Answ. The name Lord’s-day, proveth that this day had relation to Christ, by reason it was the first day of his Resurrection: and if it were dedicated to the service of Christ, by the Apostolical Church, this will not prove that it should be the Sabbath of the fourth Commandment, but a Christian Holy- day. And the Lawful ordination of the church, may give the name Lord’sday, to an Holy-day: as well as Episcopal laying on of hands, may make one which was a Layman, be called a Priest or Minister of our Lord Jesus Christ.

R.B. Argument 2. None could change the day but Christ, who is Lord of the Sabbath.

Answ. None could do this by power of excellency, or original authority: but the Bishops and Pastors of the Church, being appointed rulers by Christ, might do this by delegate and derivative power, and by virtue of their commission. For the Temple of Jerusalem, and the Synagogues of the Jews in ancient times were principally the Lord’s: yet the Rulers of the Church had power to change them into other Christian Oratories, and time and place, are much of a quality.

R.B. Argument 3. Our Savior’s apparition on this day, convinceth it to be commanded, etc.

Answ. If it convinceth it to be commanded, then it proves demonstratively that it is commanded: but how can this man make his illation good, viz.

Our Savior appeared the first day of the week to his disciples: Ergo, he ordained the first day of the week, to be the Sabbath of the fourth Commandment?

For our Savior appeared to his Disciples and to others, by the space of forty days, Acts 1.3. He appeared on the working-day at the Sea of Tiberias, when his Disciples were a fishing, John 21:1,2. And his most solemn apparition among all the rest, was that which happened on Ascension Thursday, Luke 24:50. Acts 1:9. 1 Corinth.15:6.

It is therefore a voluntary assertion, and impossible to be made good, that our Savior’s apparition upon the Sunday, or first day of the week, contained a Commandment or a divine Precept, to make that day the Sabbath of the Decalogue.

R.B. Arg.4. The holy Apostles held Assemblies on this day: Ergo, They ordained it to be a perpetual Sabbath, in place of the Sabbath of the Fourth Commandment.

Answ. We believe that the holy Apostles ordained the Sunday, to be a weekly Holy-day, because the Primitive Fathers, who lived some of them in the apostles’ days, and others of them immediately after, and who succeeded them in apostolical Churches, did universally maintain the religious observation of this day. But it cannot be proved out of the Scripture, either that the Apostles constantly observed this day in all Churches: Or that they commanded every Christian Church to observe it:

Or that they commanded any one Church to observe it, according to the old rule of the fourth Commandment.

Lastly, the Apostles, and likewise many successors of the Apostles, for many ages, at least three hundred years. kept Holy the Saturday of every week in some Churches, as well as the Sunday: But they kept neither of these days by continual resting from secular labor, according as the Law of the fourth Commandment obliged the Jews. Read before, pag.71, etc.

R.B. The Commandment that a seventh part of our time be consecrate to GOD, is Moral. Now the legal Sabbath, in respect of the determinate day, was De jure, abrogated in CHRIST’s death. If Therefore CHRIST had not ordained the Sunday Sabbath, there should have been no Sabbath day in being: And consequently, one Commandment often, had been lost.

Answ. These new Masters commonly beg the question in the grounds of their Arguments, and take that as granted, which can never be proved. For there is no commandment of GOD, simply and perpetually Moral, obliging all mankind to consecrate an even seventh part of his time to the service of GOD. The general divine Moral Law, requireth man to yield to GOD, a competent and convenient time, etc. but the quantity and measure of time, whether a fifth, a sixth, or seventh, or tenth part, this comes not within the command of any Divine Law, which is simply, entirely, and perpetually Moral.

But if a seventh part of time were commanded, Let us hear a convincing reason, taken out of the natural Moral Law, why one seventh day should be necessary, rather than a seventh week, or a seventh month? And if a seventh day, why rather the Sunday, than the Friday? If a reason be given for the Sunday, from congruity, because of our Savior’s Resurrection: This reason is not grounded on the old Law Moral, but upon the Gospel: And the reason is not forcing, for as Sunday was the day of Resurrection, so Friday was the day of Passion: And if we should proceed according to natural reason, the day of Christ’s Passion being every as blessed a day, in respect of man’s redemption, as the day of Resurrection, it merited on even terms, the honor, of being made an ordinary Holy-day.

Now whereas this pure man is afraid, that the Sabbath must quite have been lost, if Christ at an instant had not created a new one: First, it hath been formerly declared, that the equity of the fourth Commandment is perpetual, and therefore this Commandment could not be lost in respect of any thing in it, which is purely and entirely Moral. Secondly, If the obligation of the old Sabbath was abrogated at the instant of Christ’s death; And there might be no vacancy of a Sabbath, without decaying the just number of the ten commandments: Then surely, part of Good-friday, and Saturday, must begin the new Sabbath, and not the Sunday.

But leaving this blunderer in a labyrinth out of which, he and his adheres, will not easily free themselves: I will now return to my first Adversary, and examine his two last positions.

T.B. It cannot be proved, by evidence of Scripture, that the Apostles observed two Sundays, successively one after another: but there is not one sentence in any part of the new Testament, that they observed the Sunday, according to the rule of the fourth Commandment.

Answ. 1. It is very probable, and Saint Chrysostome affirms it: That in the Churches of Corinth, and of Galatia, the Lord’s Day was made a weekly Holy-day by the Apostles, (for they principally governed those Churches at this time) 1 Corinthians 16:1,2.

But it is not necessary to demonstrate out of Scripture, that the Apostles ordained the Sunday a weekly Holy-day: The practice of the Primitive Church immediately, and then successively after the Apostles’ decease, argues this. For it could not possibly have come to pass, that all and every Apostolical Church, throughout the universal world, should so early, and in the beginning of their plantation, have consented together, to make the Sunday a weekly Service-day: unless they had been thus directed by their first founders, the holy Apostles themselves. Secondly, Saint Augustine his gold rule is: Quod universa tenet Ecclesia, nec Conciliis institutum, sed semper retentum est, non nisi authoritate Apostolica traditum rectissime creditur. That which the universal Church hath in all ages held and maintained, if it appear not that the same was first of all decreed by Synods, or Councils: is verily believed to have been delivered by the authority of the holy Apostles.

But the universal Church, before the decrees of any general or national Councils, made the Sunday or Lord’s-day, a weekly Festival day.

Therefore, the observation thereof, entered into the Christian Church by Apostolical authority and constitution.

T.B. Thes.4. It is superstition and will-worship, to impose the necessary and perpetual observation of the Sunday, or LORD’s day, upon the Christian World.

Answ. This position is formerly confuted, pag.95,96,97. whither I refer my Reader. And for a conclusion of this passage of T.B. which is grounded upon a Disciplinarian dictate: to wit, all moral and religious actions not commanded, are unlawful, etc. These conclusions are confectary.

First, that a great number of things and actions indifferent, are excluded from being external materials in Religion, or in the exercise of other moral virtues, because they are not commanded.

Secondly, If nothing may lawfully be done but what is commanded in Scripture, then the believers who sold all their possessions, etc. Acts 4.34.

And the holy women, Mark 14:6. John 12.3. were offenders.

Thirdly, It amuseth me to consider the iniquity and hypocrisy of Puritan Leaders: For they maintain that the Precepts of the Church concerning Ceremonies, gesture, habit, ornament, etc. in the exercise of religion, are unlawful for want of a Divine written precept: And they themselves make many actions deadly sins, which are no where condemned in holy Scripture, neither are repugnant to any other just law: As to kneel at the holy Communion, to bow the body, or uncover the head in honor of CHRIST, at the name J E S U S: For a rich young widow, to marry without the consent of her Puritan Pastor, etc.

OBSERVATIONS OUT OF THE HOLY SCRIPTURES, AND OUT OF THE ANCIENT FATHERS, CONCERNING THE LORD’S DAY.

Observation the first, Touching the appellations or Titles, by which this Day was called.

This Day, was the first day in the week of prime Creation, Genesis 1:5. In the beginning, GOD created heaven and earth, etc. GOD said, let there be light, etc. And GOD called the light Day, and the darkness Night: So the evening and the morning were the first day.

In the holy Gospel, this day is styled,*, the first day of the week following, Matthew 28:1. Mark 16:2. John 20:1. Likewise Acts 20:7. 1 Corinthians 16:2.

But the Graecians and Romans called this day Sunday: *. Diem solis: by reason of the special influence and predominance of the planet of the Sun on that day: and the idolatrous Pagans and Jews worshiped this creature, supposing some divine Power to be in it. 2 Kings 23:5. Job 31:6. Jeremiah 43:13. Ezekiel 8:16. Deuteronomy 4:19.

The holy Fathers at the first, and some Christian Emperors afterwards, styled this day Sunday.

Justin. Mart. Apolog.2. *, etc. We Christians celebrate our solemn religious assemblies, upon the Sunday, being the first day of the week, in which God made separation betwixt light and darkness.

Tertul.Apolog.cap.16. Diem solis latitiae indulgemus: We Christians make the Sunday, a day of spiritual rejoicing.

Cod.Just.li.3.Tit.12. Venerabilis dies solis: the venerable or much honored Sunday.

Hereupon, partly by reason, Christians, devoted the Sunday of every week to their religious offices: and because likewise their custom was to worship Christ, bowing, and looking towards the East, The Pagans supposed they had made the Sun their God.

But the Gentiles were deceived concerning Christians, for the reason wherefore they styled their weekly service-day, Sunday, was to honor Christ, who is the Sun of righteousness, Mal.4:2. Enlightening every one that cometh into the world, John 1:9. and who by his triumphant resurrection, caused the heavenly light of verity and grace, to appear in a full luster, to them which sat in darkness, and in the shadow of death.

Ambros.Serm.61. Dies solis vocatur, quia Sol justitiae Christus ortus est, ut homines saeculi illuminet. This day is called Sunday, because Christ the Son of righteousness, arose from death to life upon this day, to enlighten the children of the world.

Gaudent. Brixian. d.Pasch.obs.Oportebat solem justitiae Christum, etc. It behoved Christ the Son of righteousness, with the fair and pleasing light of his Resurrection, to dispel the gross darkness of the Jews: and the frozen cold of the Gentiles: and to reduce all things that were clouded with the black veil of confusion, by the Prince of darkness, into the state of prime tranquillity.

OF THE NAME *, THE LORD’S-DAY.

The common and usual religious appellation, which the Primitive church gave to this day, was *, Dominicus dies, the Lord’s-day, which signifieth a day, both devoted to the honor and service of the Lord Christ: and likewise a day which was much honored by the glorious resurrection of Christ from the dead.

T.B. pag.li.52. saith as followeth: The name, Lord’s-day, is but new, and put upon Sunday, but since Christ: & that many years too since Christ.

But this is affirmed without any ground of truth at all: for the antiquity of this name appeareth by the Revelation of S. John, Chap.1:10. I was in the Spirit on the Lord’s-day. And that the day, thus styled by S. John was the Sunday, appears by the Fathers, of which some lived in this Apostle’s days, and some immediately after: and all these with a general and common vote, make the Lord’s-day in the Revelation, to be the Sunday.

Ignatius ad Magnes. Omnis Christi amator Dominicum celebret diem: let every friend and servant of Christ, celebrate, or keep holy the Lord’s-day, being a day consecrate to the honor of CHRIST’s Resurrection. Id.ad Philip. *, etc. if any one shall keep a fast upon the Lord’s-day: or upon the Sabbath-day, etc.

We read it thus styled in the Canons of the Apostles cap.65. In Clemens Romanus, Constit. li.7.cap.31. & 37. It is constantly thus named in all the Fathers, in the Councils, in Imperial Laws and Edicts, in Histories, and in all manner of Tractates.

Clem. Alex. strom.li.5.ca.6. Dionysius of Corinth in Eusebius Eccles.hist.li.4.ca.22. Melito of Sardis. Tertullian. Cyprian. Origen: and after these successively every one of the Fathers.

OF THE NAME SABBATH, WHETHER THE ANCIENT FATHERS, DID USUALLY STYLE THE LORD’S-DAY, THE SABBATH-DAY.

H.B. Gospel and Law reconciled, p.56. first we observe, that they (ancient Fathers) ever did use to call the Lord’s day by the name of the Sabb.

Aug.c.Adamant.c.15. Observamus Sabbatum, hoc est, dominicam, in signum nempe aeterni Sabbati. We observe the Sabbath, that is, the Lord’s-day, for a sign of the eternal Sabbath. The same Augustine in his 95.sermon De Tempore, etc. And elsewhere upon those words, Matthew 24:20: Pray that your flight be not in the winter, or on the Sabbath-day, etc.

Answer 1. I have diligently searched into antiquity, and observed in the Fathers their forms of speech, when they treat of the Lord’s-day: and I find it far different from the usual language of the Fathers, to style the Lord’sday, the Sabbath: and that they by the name Sabbath, either understand the old legal Sabbath, taken away by Christ: or the spiritual and mystical Sabbath, which was typed and represented by the Sabbath of the fourth Commandment.

And when the ancient Fathers distinguish and give proper names, to the particular days of the week, they always style the Saturday * Sabbatum, the Sabbath: and the Sunday, or first day of the week dominicum, the Lord’sday.

Ignatius ad Magnes. Next after the Sabbath-day, let every friend of Christ observe the Lord’s-day, etc. Ambros. d.sacram.li.4.c.6. upon the next day being the Sabbath: and after that, on the Lord’s-day, I will treat of the order, to be the two holy days of the week, the Sabbath, and the Lord’s day, the Arians held their assemblies, without the City. Clem. Romans Ap. cons. memory of the Creation: and the Lord’s-day, in honor of Christ his Resurrection. Aug. Epist. 86. Either let us be Christians, and keep holy the Lord’s-day: or else turn Jews, and keep the Sabbath. for no man can serve two Masters. 2 The ancient Fathers, very often, by the word Sabbath, understand the mystical Sabbath, which was represented by the legal Sabbath, to wit, Resting from the vile works of sin, and resting in Christ by confidence in his grace: and the eternal rest of heaven, which the righteous shall enjoy after this life. Tertul.c.Jun.c.f. We must keep our Sabbath, not only upon the seventh day, but throughout the whole course of our life. There is a carnal circumcision, and a spiritual: and there is likewise a temporal Sabbath, and an eternal. Origen. in Numbers hom.23. In the old Sabbath they might carry no burdens, nor kindle fire, etc. Now there is an heavy burden of sin, and the fire of evil concupiscence, which must be avoided, not upon Festivals only, but on every day of our life. And as the Jews might not upon their Sabbath-day, remove out of their places of rest: So we Christians must not depart out of the spiritual resting-place of our souls, namely, verity, righteousness, holiness, etc. Irenaeus li.4.c.30. The old Sabbath instructed people to serve God (spiritually) throughout the whole day, or age of their life. Chrys. in Matthew 11. What need hath he of the Sabbath, who all the days of his life observes a solemn feast, abstaining from malignity and sin, and living virtuously? August. in Joan.tract.3. A Christian abstaining from the servile lusts and works of sin, observeth a spiritual Sabbath, etc. The same is delivered, by other of the Fathers, Athan. d.Sab.& Circumcis. Basil.in Esaiam, vision 2. Greg.Nyssen. d.Resurrect.serm.1. Ambros. in Evang.Luc.ca.13. Hieron.in Esa.c.58. & in Ezech.20. Cyril.Alex. d.Adorat.l.17. & in Esa.li.5. & in Ioan.l.4.ca.51.

Epiphan. li.1. Haeres.5. & Haeres.66.Numbers 85. Machar. Hom.35.

Procopius in Esa.c.58. Isidor. Hispal.d.officiis,li.1.cap.24.

Greg.Mag.mor.l.5.c.22. & in Regist.l.II.Epist.3. Anastas. Sinaita in Hexam.lib.7. 3 The ancient Fathers exhort Christian people, to keep the foresaid spiritual Sabbath, by resting from sin, throughout their whole life: and speaking of the Lord’s-day, and of other festival days, they persuade with special care to make those days a spiritual Sabbath, that is, on these days to abstain from sin: And in this respect Origen styleth the Holy-days of the Church, observed in his times, Spiritual Sabbaths, giving this appellation to the Feasts of Easter, and Whitsuntide, in the same sense, as he doth to the Lord’s-day. From whence it appeareth, that according to the doctrine and style of the Primitive times, the Lord’s-day was no other wise accounted the special Sabbath of the fourth Commandment than the other solemn festivals of the Christian Church.

H.B. Formerly cited, tells us, That the Fathers did ever use to call the Lord’s day, by the name of the Sabbath: and he produceth Saint Augustine for a witness.

Answ. His first testimony out of this Father, is: c.Adamant.Manich.cap.15. where he setteth down certain words of his own, not found in Saint Augustine: to wit, Observamus Sabbatum, hoc est, Dominicum, We observe the Sabbath, to wit, The Lord’s day: But Saint Augustine hath no such words, neither delivereth he any thing sounding to that purpose.

For, His words are, Nos quoq & Dominicum diem, & Pascha solenniter celebramus, & quas-libet alias Christianas dierum festivitates: Sed quia intelligimus quo pertineant, non tempora observamus, sed quae illis significantur temporibus. We also solemnly observe the Lord’s day, and Easter, and all other Christian Holy-days: but because we understand whereunto the same belong (that is, their spiritual end) we observe not the times themselves, but the things signified unto us, at those times. And speaking of the Sabbath of the fourth Commandment, he addeth: Sabbati quietem non observamus in tempore: sed signum temporale intelligimus, & ad aeternam quietem quae illo signo significatur, aciem mentis intendimus. We observe not the Sabbath day’s rest, according to time: but understanding whereunto that temporal rest served, we direct the consideration of our mind, to the eternal rest, which was signified by the Sabbath day’s rest. 2 H.B. Also hath dealt in like manner, with Saint Augustine, in his second allegation: for this Father commenting upon our Savior’s words, Matthew 24:20. saith as followeth: Surfeiting and drunkenness, drown and oppress the mind with carnal mirth and luxury: and this wickedness is signified by the Sabbath (concerning which, Christ said to His Disciples, Pray that your flight may not be upon the Sabbath) because this was, and now also is, the wicked custom of the Jews, to overflow in voluptuousness, by reason they are ignorant of the spiritual Sabbath. Now the spiritual Sabbath, whereof the unbelieving Jews were ignorant, was not the Lord’s day: but the denying of ungodliness and worldly lusts all a man’s life. 3 In the third testimony, which H.B. citeth out of this Father, there is nothing spoken concerning the Lord’s day: but Saint Augustine delivers only the form of observing the spiritual Sabbath of Christian mortification, and sanctification, which is performed by resting from sin, and doing the works of holiness, throughout the whole course of a man’s life: and comparing the third Aegyptian plague, and the precept of the old Sabbath, he saith, That unquiet men, who refuse to keep the Sabbath, that is to say, which will not apply their minds to the study of good works, and to reading and prayer, are like unto those small flies, which troubled the Aegyptians.

Now before I conclude this Observation, concerning the names and appellations, which are given to this Christian Holy-day, in the Scripture, and by the Ancient Fathers: I desire the Reader to observe the perverse disposition of our novel Sabbatarians. For they will not permit that the Communion Table shall be named an Altar, no, not by an allusion or similitude, because it is not so called in holy Scripture: And because the Romists have been superstitious in their doctrine and practice concerning the Mass: and because of the peril of Idolatry.

But again, on the other side, they style the Lord’s day, the Sabbath day: although this name is not given it in holy Scripture: Or by any of the godly Fathers of the Church: And although the Sabbath, and the Lord’s day, are so different, as that one is legal, and the other Evangelical: And notwithstanding the peril of Jewish superstition, and the heresy of Judaizants.

OBSERVATION THE SECOND, CONCERNING THE LORD’S DAY.

In the Primitive Church, this Day was highly esteemed and had in honor.

First, It was graced with a name of dignity, to wit, *, the Lord’s Day, which is, the LordCHRIST His Day. For this name *, is derived of *, which is appropriate to our SaviorCHRIST, both in regard of the dignity and excellency of His Person: and because of the greatness and largeness of His Dominion: And in respect of His bounty towards the members of His mystical body, Acts 4.36 John 20:13.28 Apoc.17.14. and Chap.19:16.

Now things and persons, which are named the Lord’s, are sacred and venerable, in an high degree. The grace of our Lord, etc. Romans 16:24.

The Spirit of the Lord. 2 Corinthians 3:17. The beloved of the Lord.

Romans 16:8. The glory of the Lord. 2 Corinthians 3:18. The Word of the Lord. 1 Timothy 6.3. The Cup of the Lord. 1 Corinthians 11:27. Convivium Dominicum, The Lord’s Banquet. Tertul.lib.2.ad V xar. The Church, or House of the Lord, *. Cyril. Hierosol.Catech.18. The body of our Lord, *. Athanas. ad Epictet. The Scripture of the Lord, *. The Word of the Lord, fourth Commandment. The Lord’s people, *. In Clemens Alexandrinus.

Secondly, But besides the title, and appellation, the Fathers of the ancient Church, speak most honorably of this Holy-day.

Saint Ignatius the Martyr, who lived in the holy Apostles’ age, and was S.

John’s Disciple, maketh it, *. The Queen, the Princess, the Lady paramount among the other weekly days.

Eusebius in the life of Constantine the Great, lib.4.cap.18. styleth it, *. In truth, and in very deed, the principal, and the first. Saint Chrysostome calleth it A royal Day. Greg. Nazian. Orat.43. saith it is, *, *, higher than the highest, and with admiration wonderful above the other days. Saint Basil. *, the first fruits of days. Saint Hierome in Mark 16. The Lord’s day is better than other common days, and than all Festivals, new Moons, and Sabbaths of Moses’ Law.

Saint Augustine applies the words of the Psalm unto it: namely, This is the Day which the Lord hath made, let us be glad, and rejoice in it. Psalm 118:24.

Thirdly, Saint Augustine de Temp. Serm.251. Leo Epist.8. Isidor.Hispal.de off.Eccles.lib.1. cap.24. Venerable Beda, de ordinat feriar.Pasch. etc. have noted, many prerogatives belonging to this day: among which these ensuing are principal: The Creation of the whole matter of the world: The forming of light: The Creation of Angels: The falling of Manna: The Resurrection of CHRIST from the dead: The descending of the Holy Ghost, in cloven and fiery tongues, upon the holy Apostles and primitive Church.

Conclusion. It appeareth by that which is delivered in this observation, that the Ancient church, had the LORD’s day in very high esteem and veneration, and the principal motive both of the honor given to the Day, and likewise of the religious observation thereof, was the Resurrection of CHRIST from the dead.

The Lord’s day (saith Maximus Taurinensis) is venerable, and a solemn day among us Christians, because, like the Sun-rising, and dispelling infernal darkness, CHRIST the Sun of righteousness shined forth unto the world by the light of his Resurrection.

Saint Augustine, the seventh day is ended, the Lord was buried: a return is made to the first day, the Lord is raised: The Lord’s Resurrection promised us an eternal day, and it did consecrate unto us the Lord’s Day.

OBSERVATION THE THIRD, CONCERNING THE LORD’S DAY.

The Lord’s Day began to be observed for a weekly Holy-day in the Christian Church, in the Apostolical age, and whiles some of the holy Apostles were living. 1 . The Apostles themselves, at some times, observed this Day, for it is written, Acts 20:7. The first day of the week, the Disciples being come together to break bread, Paul preached unto them, etc. 1 Corinthians 16:1.

Concerning the gathering for the Saints, even as I have ordained in the Churches of Galatia, so do ye also: 2 . Every first day of the week, let every one of you put aside by himself, and lay up as GOD hath prospered him, that then there be no gatherings when I come. Now although this Text of S. Paul, maketh no express mention of Church-assemblies on this day: Yet because it was the custom of Christians: And likewise it is a thing convenient to give alms upon the Church-days: It cannot well be gain-said, but that if in Corinth, and Galatia, the first day of every week was appointed to be the day for alms and charitable contributions: The same was also the Christians’ weekly Holyday for their religious assemblies. Read Saint Chrysostom in the margin, etc.

But howsoever it was in the first times of the Apostles ; immediately after them, it is apparent that Christian people made the Lord’s day of every week an ordinary Holy-day, for the exercising of religious duties, to wit, common and public prayer, reading and preaching GOD’s word, and for celebration of divine mysteries.

Ignatius ad Magnes. *. After the Sabbath, let every friend of Christ make the Lord’s day a solemn Festival.

Justin. Mart. Apol.2. upon the Sunday *, a common assembly both of Citizens, and of Rural people is held, etc.

Tertul. Apolog.cap.39. (upon that day) we Christians meet together, in the common assembly, etc. For although Tertullian nameth not Sunday or the Lord’s day, in this chapter of his Apology: yet in the 16. chapter going before, and De idolatr.cap.14. he sheweth that the Sunday or Lord’s day, was a weekly time for public religious offices: and that the honoring of this Day, by making it an ordinary Festival, was one reason, for which the Pagans imagined Christians to have been worshipers of the Sun.

Clemens Romans Const. Ap. li.2.cap.63. We Christians assemble ourselves with much diligence, upon the Lord’s-day, to praise God, etc.

S. Basil. d. spir.sanct.27. numbers the observation of the Lord’s-day, amongst Apostolic traditions. Likewise, Isichius in Leviticus 51:2.ca.9. and S.Augustine his general rule. De Baptism.c.Donatist.li.4.cap.24. proves it to be so.

A DECLARATION OF THE RELIGIOUS OFFICES AND ACTIONS, WHICH WERE PERFORMED IN THE COMMON ASSEMBLIES, UPON THE LORD’S-DAY.

1 Common Prayer, supplication, and thanksgiving, were made and offered to GOD and CHRIST, according to the holy Apostles’ rule, 1 Timothy 2:1.2. 2 The Scriptures of the Old & New Testament, were read distinctly in the native language of the Hearers: or in such a language as the auditory understood. 3 After the solemn reading of the holy Scripture, * the Bishop or chief Pastor of the Church, preached a Sermon to the auditory, wherein he exhorted them, to the belief of such things as they had heard read: and to the obedience of the holy duties, and the imitation of the godly examples, which had been read unto them out of the Scriptures. 4 The holy and mysterious Eucharist, was celebrate, and the sacrifice of praise and thanksgiving being offered up unto God, for his rich grace, represented and exhibited in this Sacrament: The mystical signs of Bread and Wine, after their blessing, were distributed by the hands of the Deacons, to all and every one present: and also they were sent and carried unto them, which by reason of sickness, or other just occasion, were absent from the public assembly. 5 Grievous sinners and offenders, namely Fornicators, Adulterers, Sorcerers, etc. and Heretics, and such as in time of persecution had denied the faith: schismatical persons, who disturbed the peace and unity of the Church, were put to open penance: and the censures of the Church, whereof excommunication was principal, being a prejudgement of God, and a forerunner of eternal perdition, were solemnly published and pronounced. 6 S. Paul’s rule concerning alms and charitable relief, of the poor and afflicted servants of Christ: and especially of such, as were in bonds, or in servitude, or other oppression, for the testimony of the Lord Jesus, was duly observed in the Christian Church, upon the Lord’s-day. 7 Christians observed a Love-feast, or feast of charity, called *: partly to help and comfort the poor: partly for the mutual consolation of their whole body: also hereby to cherish and increase, amity, charity, one with another: and that in those afflictive times of persecution, they might understand each other’s danger, necessity, loss, etc. and receive advice and counsel, etc.

Saint Paul toucheth upon these Feasts, 1 Corinthians 11. and likewise Saint Jude in his Canonical Epistle, ver.12. Tertullian describeth this Christian Feast, Apol.c.39.n.6. Origen, c. Cels. l.1. Concil. Gangr. ca.11. Chrys. in Epist. ad Corinth.Hom.27. 8 Lastly, Ordination of Bishops, Priests, and Deacons, was usually performed upon the Lord’s-day. Leo Mag. ad Dioscorum. Episc. Alex.

Ep.81.cap.1.

OBSERVATION THE FOURTH, CONCERNING WORLDLY LABOR, AND NEGOTIATION UPON THE LORD’S-DAY.

The Law of the fourth Commandment enjoined the Jews and Israelites, a total resting and cessation, from labor and secular negotiation upon the Sabbath, by the space of a natural day, that is, from the vespers of the sixth day, until Sun-setting of the seventh day, Leviticus 23:32. From even to even, shall ye celebrate your Sabbath. And during this space of time, all servile labor was prohibited, and all common or civil work, except only such, as was necessary for the preservation of man and beast, and for God’s own service.

But the Evangelical Law imposeth no such Commandments of total abstinence, from secular labor, or from civil actions, during the space of a natural day: either upon the old Sabbath day, or upon the Sunday, or upon any other day of the week:

The Christian Church, upon reasons formerly declared, makes the first day of the week a solemn festival day: and servile labor, and secular negotiation, is by the precept of the Church, prohibited upon this day: not because of the letter of the fourth Commandment, or because such labor is vicious or sinful, and of the same quality with blasphemy, adultery, and theft: but so far forth only, as the same is an impediment, to such religious and Evangelical duties, as are commanded to be performed, upon the Lord’s-day, by the precept of the Church: and so far forth also, as labor or secular actions do hinder Christian people, or withdraw them, from the service of Christ, and from spiritual actions, necessary to their religious edification.

Now this is confirmed in manner following. 1 In the New Testament we read of no prohibition, or negative precept concerning abstinence, and cessation from secular actions, upon the Lord’s day, more than upon other days: et quod non prohibetur ultro permissum est: That which is not prohibited is freely permitted, saith Tertullian. 2 The Catholic Church for more than six hundred years after Christ, permitted labor, and gave license to many Christian people, to work upon the Lord’s-day, at such hours, as they were not commanded to be present at the public service, by the precept of the Church.

During the first 300. years after Christ, the Church lived in persecution, and Christians were not free to abstain from labor, upon the Lord’s day, or upon the other days, for great multitudes of them were bondmen to Pagan Masters: many were compelled to labor in Mines, and in Galleys, and to toil and drudge, at all times, when their cruel Lords commanded them. And we cannot find in the whole Ecclesiastical story, that Christian people did make it a matter of religion to forbear worldly labor upon any day of the week, when they were commanded the contrary by their Lords: neither were any tormented or made martyrs, merely for this reason, That they refused to work, or labor or travel upon the Lord’s-day: But if this had been a sin of the same quality with blasphemy, Adultery, and theft, they would rather have endured the misery which cruel tyrants could have laid upon them, than wilfully to have transgressed a prime divine moral Law.

After the three hundred years, when Constantine the Great, by his imperial power, maintained Christian religion, and among many other religious constitutions, ordained the weekly observation of the Lord’s-day: Rural people had liberty to labor in their fields and Vineyards, and none of all the holy Fathers of the Church, living in those days, or many years after reproved the same, or held it a profane thing.

In S. Hierome’s days, and in the very place where he was residing, the devoutest Christians did ordinarily work upon the Lord’s-day, when the service of the Church was ended. For this Father in his Epitaph, or Funeral Oration of Paula reporteth, as followeth:

The (Lady) Paula her self with all the Virgins and Widows, who lived at Bethlehem, in a Cloister with her, upon the Lord’s-day, repaired duly to the Church, or House of God, which was nigh to her Cell: And after her return from thence to her own lodgings, She her self, and all her company fell to work, and every one performed their task, which was, the making of clothes and garments, for themselves and for others, as they were appointed.

In Gregory the Great his time, it was reputed Antichristian doctrine, to make it a sin, or thing unlawful to work upon the old Sabbath-day, or upon the Sunday, or Lord’s-day.

In after times, both in the East and West, in France, in Great Britain, both in the days of Saxon and Danish Kings: rural works and labor: and other civil and secular negotiations, were prohibited and restrained, upon the Sunday or Lord’s-day, and upon other Festival days. And this restraint was made, both by Regal and Imperial Laws, and likewise by Episcopal Synods.

Read the quotations in the Margin.

Novel. Leon. ca.54. Statuimus quod spiritui sancto, ab ipsoque institutis placuit, ut omnes in die sacro, quoque nostra integritas restaurata est, a labore vacent: neque Agricolae, neque quicquam in eo alii, illicitum opus aggrediantur. Si enim qui umbram quandam atque figuram observabant, tantopere Sabbati diem venerabantur, ut ab omni prorsus opere abstinerent, quomodo qui gratiae lucem, ipsamque veritatem colunt, hos eum diem, qui a Domino honore ditatus est, nosque ab exitii dedecore liberavit, non venerari par est?

Impp. Ludovic. & Lothar. Concil. Paris. 1.cap.50. Judaeis carnalibus moris est, Sabbatum carnaliter observare: Christianorum porro religiosae devotionis (quae ut creditur ex Apostolorum Traditione, imo Ecclesiae authoritate descendit) mos inolevit, ut ob memoriam Dominicae resurrectionis, diem dominicum venerabiliter atque honorabiliter colant, quoniam eo die Deus lucem mundi condidit: eo die Christus a mortuis resurrexit, eo die paracletum Spiritum sanctum Apostolis misit de Coelis, eo die Manna pluit de Coelo. Haec & hiis similia liquido ostendunt, hunc diem caeteris diebus celebriorem, & venerabiliorem esse debere. Proinde nobis visum est, ut primum Sacerdotes, cunctique fideles summopere procurent, ut tanti diei debita observatio, religiosaque devotio, devotius exhibeatur. Quapropter specialiter & humiliter a Sacerdotibus Imperialis Majestas flagitanda est, ut ejus a Deo ordinata potestas, ob honorem et reverentiam tanti diei, cunctis metum incutiat, ne in hac sancta & venerabili die, mercatus & placita, & Ruralia quaeque opera, nec non & quaslibet Corrigationes ullius conditionis homines, facere presumant quoniam dum haec agunt, & decus Christianitatis obfuscant, & nomen Christi blasphemantibus, locum amplius blasphemandi attribuunt: decet igitur ut eo die Christianus, Divinis laudibus, & non ruralibus operibus vacet.

Carol. Mag. Turon. Concil.3.cap.40. Interdicatur ne mercata & placita usquam fiant in die Dominico. Quapropter oportet omnes Christianos a servili opere, in laude Dei & gratiarum actione, usque ad vesperam perseverare. Ansegisiis.li.1.cap.139.d. Francor.leg.

Carolus magnus in constitutionibus suis prohibet, ut mercatus die Dominico nullo loco habeatur.

Concil. Mariscon. 2. Can.1. Custodire debemus diem Dominicam quae nos denuo peperis, & a peccatis liberavit. Nullus vestrum litium fomitibus vacet, nullus causarum actiones exerceat, nemo sibi talem necessitatem exhibeat, quae jugum jumentorum cervicibus imponat. Estote omnes hymnis & laudibus Dei, animo corporibusque intenti: Si quis vestrum proximam habeat Ecclesiam, properet ad eandem, & ibi Dominico die, semetipsum precibus lachrymisque afficito. Sint oculi manusque vestrae, toto illo die ad Deum expansae. Ipse enim est dies requietionis perpetuus: ipse nobis per septimae diei umbram insinuatus noscitur, in lege, & Prophetis. Iustum igitur est, ut hanc diem unanimiter celebremus, per quam facti sumus quod suimus.

Cabilonens. Concil. ca.18. Instituimus ut in ipso Dominico die ruralia opera, id est, arare, messes metere, exactus facere, vel quicquid ad ruris culturam pertinet, nullus penitus praesumat.

Turonens. Synod. Sub Carol.m.ca.40. Interdicatur ne mercata, & placita usquam fiant in die Dominica, qua oportet omnes Christianos a servili opere, in laude Dei, & gratiarum actione usque ad vesperam perseverare.

Arelatens. Concil. Sub Carol. magno. Ne in Dominicis diebus publica mercata, neque causationes, neque disceptationes exerceantur: & penitus a rurali & servili opere cessetur, hiis solummodo peractis, quae ad Dei cultum & servitium pertinere noscuntur.

Antisiodereni. Concil.cap.16. Non licet die Dominico boves jungere, vel alia opera exercere.

Moguntiac. Concil. Sub Carole.m.cap.37. Omnes dies Dominicos cum omni veneratione decrevimus observari, & a servili opere abstinere: & ut mercatus in eis minime sit, nec placitum ubi aliquis ad mortem vel poenam judicetur.

Rhemens. Synod. Sub. Carolo.m.cap.35. Vt diebus Dominicis secundum domini praeceptum, nulla opera servilia quilibet perficiat: nec ad placita conveniat, nec etiam donationes in publico facere praesumat, neque mercata exerceat.

Concil. Dingfeld. apud Aventin. Annal.li.3. Die festo Solis, otio divino intentus prophanis negotiis abstineto. Qui hoc die vehiculariam aut hujusmodi operam fecerit, jumenta ejus publica sunto. Si contumax perrexerit, in servitutem redigatur.

De observatione diei Dominica ex antiquis legibus & Synodis Anglo-Saxonum, etc.

Ex Ina Regis Occid.Saxon. ll.c.3.Circa An.688. Si servus operetur die Solis per praeceptum Domini sui, liber sit, & solvat Dominus mulctae nomine 30.s. Sin injussu Domini operetur, corium perdat (ii. flagelletur) vel flagellationem pretio redimat. Si liber ea die operetur, non mandante Domino amittat libertatem, & in Sacerdotem poena duplex esto.

In ll. Aluredi magni, Regis Angl.An.Dom.876. Cum Guthurno Danorum Rege primo editis, et in foedere Edovardi Regis filii Aluredi magni cum eodem Gutburno postea confirmatis, sez. circa An.Dom.912.Cap.7.sic habetur sub tit. De operibus in die festo.

Dein in textu.

Qui in die Solis mercaturam egerit, mercem ipsam foris facito, & praeterea fi is Danus fuerit, 12. (nummi) oras, Anglus vero 30. sol.

Liber, si in quavis festa die operatus sit, vel libertate sua exuatur, vel legis violatae mulctam (quam Latislite vocant.) Servus corium perdat, vel hoc pretio redimat. Si Dominus servum suum ad aliquid operis in die festo cogerit, legem violaram apud Danos subeat, apud Anglos mulctam constitutam.

Cap.9. Nemo sceleris reus (siqua vitari possit) in festivitate diei Solis afficiatur morte, ni in fugam se conjecerit vel repugnaverit: comprehensus autem teneatur, donec festivitas diei pertransierit.

In ll. Regis AEthelstani.Cap.24. Nulla mercatura sit in die Solis: si quis hanc fecerit mercem foris facito, & etiam 30. solidis eluito.

In ll. Eadgari Regis, Cap.5. Circa An.Dom.966. Vnumquemque diem Solis quisque festum celebrato, ab hora nona diei Saturni (id est, tertia pomeridiana) usq; ad diluculum diei Lunae, sub ipsa mulcta in Iudiciali libro designata. Quamlibet etiam diem Missalem prout indicta fuerit a Sacerdote, & indicta insuper jejunia omni cum religione unusquisque observato.

In Canuti ll. Ecclesiast.Cap.14. Circa An.Dom.1026. Festa & jejunia quisquis observato, diei Solis celebritatem a nona (.i. hora tertia post meridiem) diei Saturni, usque in diluculum diei Lunae, & alias omnes Missales dies prout fuerint imperati.

Et Cap.15. Mercaturam etiam in die Solis & secularem quamlibet concionem (nisi magna provocante necessitate) strictius inhibemus ; & a Venatione mundanisque omnibus operibus unusquisq; sedulus acquiescat.

Et in ll. ejus secularibus, Cap.42. Nemo sceleris reus (siqua vitari possit) in festivitate diei Solis afficiatur morte, etc. totidem omnino verbis ut hic superius in Foedere Aluredi & Gutbruni, Cap.9. [This paragraph is partially smeared, almost beyond recognition.] Ed.Cons.tir.an.1054.(in suis quae extant legibus) nihil aliud de diei Dominicae observatione statuit, quam (ut caeteri dies omnes Ecclesiae) pace sua regia fungeretur: hoc est, ut immunis esset a fori jurgiis & secularibus aliis vexationibus, unde in Cap.3. ait, Ab adventu Domini usque ad octabis Epiphaniae, pax Dei & sanctae Ecclesiae per omne regnum. Similiter a septuagesima usq; ad octabis Paschae. Item ab ascensione Domini usq; ad octabis Pentecostes. Item omnibus diebus quatuor semporum. Item omnibus Sabbatis ab hora nona, & tota die sequenti usq; diem Lunae. Item vigiliis Sanctae Maria, Sancti Michaelis, etc. Item omnibus Christianis ad Ecclesiam causa orationis euntibus, pax in eundo & redeundo sit eis, etc. Haec eadem in ll. Gullelmi Conquest.

In Concilio Cloveshoviae sub Cuthbarto Archiepis. Daroberniae, An.Dom. 747.

Cap.14. De honore & observatione Dominici diei.

Quarto decimo statuitur loco: ut Dominicus dies legitima veneratione a cunctis celebretur, sitque Divino tantum cultui dedicatus, omnesq; Abbates & Presbyteri isto sacratissimo die in suis Monasteriis atq; Ecclesiis maneant, missarumq, solemnia agant, omissisq; extorioribus negotiis ac saecularium conventibus atq; itineribus, nisi inexcusabilis quaelibet causa urgeat religiosae conversationis, ac bene vivendi normulam de sacrae Scripturae eloquiis subjectis famulis praedicando insinuent. Sed & hoc quoq; decernitur quod eo die sive per alias festivitates majores, populus per Sacerdotes Dei ad audiendum Verbum Dei conveniat, Missarumq; sacramentis ac doctrinae sermonibus frequentius adsit.

Inter Canones Egberthi Archiepiscopi Eboracensis. Circa An.Dom.784.

Cap.3. Item ut omnibus festis etc diebus Dominicis unusquisq; Sacerdos Evangelium Christi praedicer populo.

Infra sub titulo de Sabbato.

Deus Creator omnium creavit hominem in sexta feria, & in Sabbato requievit ab operibus suis, & sanctificavit Sabbatum propter futuram significationem passionis Christi & quietis in sepulchro.

Non ideo requievit quia lassus esset, qui omnia sine labore fecit, cujus omnipotentia non potest lassari, & sic requievit ab operibus suis ut non alias creaturas quam antea fecerat postea fecisset. Non fecit alias creaturas postea, sed ipsas quascunq; fecit omnianno, usq; in finem seculi facit. Homines creat in animabus & corporibus, & animalia & bestias sine animabus. Omnis anima hominis a Deo datur, & ipse renovat creaturas suas, sicut Christus in Evangelio ait; Pater meus usq; modo operatur, & ego operor. Christus pro nobis passus est in sexta aetate [mundi? blurred] in sexta feria, & reformavit perditum hominem passione sua, & operatis miraculis suis requievit in sepulchro per Sabbatum, & sanctificavit Dominicum diem resurrectione sua. Nam Dominica dies prima dies saeculi est, & dies resurrectionis Christi & dies Pentecostes, & ideo sancta est, & nos ipsi debemus esse spiritaliter Sabbatum Sabbitizantes, id est, vacantes ab operibus servitutis, id est, peccatis, quia qui facit peccatum servus est peccati. Sed quia non possumus esse sine peccatis, caveamus in quantum possumus & emendemus quicquid peccaverimus, demus bona exempla subditis nobis, & corrigamus nosmet ipsos & subditos, & exhortemur ad meliora jugiter. Amen.

Circa An.Dom.1009. In Concilio AEmanensi Pambritannico Regis Ethelredi edicto ab Archiepiscopis AElfeago Dorobern. & Vulstano Eboracensi, etc. celebrato.Cap.15.

Festivitatem diei Solis & ad eandem quicquid pertinet, serventius quisq; observato. A mercaturis & conventibus populi (puta secularibus & forensibus) a Venatione etiam & mundanis operibus in sancta illa die sedulus abstineto. Haec propemodum verbatim: sed in exemplo istius Concilii perantiquo ita exhibetur: Dominicae sollemnia diei cum summo honore magnopere celebranda sunt, nec quicquam in eadem operis agatur servilis; Negotia quoq; secularia, quaestionesq; publicae in eadem deponantur die.

With the former Lawes and Edicts of Princes: and the Canons of Councils, our national Laws and Statutes, and the precepts and Canons of our Church, accord very exactly, concerning abstinence from secular affairs, and the religious observation of the Lord’s-day, and of other Holy-days.

And we consent likewise with the Catholic Church, concerning the freedom of Christian people, from the rigorous servitude of the Judaical Law: and the Statutes of our Nation, and our Canons, and our Homilies permit necessary work, (the forbearance whereof, would bring notorious detriment, upon some part of Sundays and Holy-days.)

Our Homily saith: This Commandment doth not bind Christian people so straitly as it did the Jews, touching the forbearing of work and labor in time of great necessity.

Q. Eliz. Injunct.20. All Parsons, Vicars, and Curates, shall teach and declare unto the people, that they may with a safe and quiet conscience, after their common Prayer in time of Harvest, labor upon the Holy and Festival days, and save that thing which GOD hath sent. And if for any scrupulosity or grudge of conscience, they should abstain from working upon those days, that then they should grievously offend and displease GOD.

King Edward 6. Injunct. All Parsons, Vicars and Curates, shall teach and declare unto their Parishioner, that they may with a safe and quiet conscience in time of harvest, labor upon the Holy and Festival days, and save that thing which GOD hath sent. And if for any scrupulosity, or grudge of conscience, men should superstitiously abstain from working upon those days, that then they should grievously offend and displease GOD.

The Statute of King Edw.6.An.5.&6.c.3. Provided always, and it is enacted by the authority aforesaid, that it shall be lawful to every husband-man, etc.

And in ancient times, the like was permitted.

OBSERVATION THE FIFTH, CONCERNING THE LORD’S DAY.

Abstinence, or resting from secular labor and negotiation, and likewise from Pastime and Recreation upon the Holy-day, are considerable, Either according to their Relation to the Religious offices of the day: Or as they concern the temporal welfare, comfort, delight, profit, and necessity of man.

So far forth, as secular labor, and pastime, or recreation are impediments to sacred and religious duties, public or private, to be performed upon the Holy-days, they are to be avoided, and abstinence from them must be used, according to the equity of divine law, and the Precept of the Church:

Otherwise they are sacrilegious, Because they are means to rob GOD of His honor, and to hinder the spiritual edification of Christian people.

The eating of certain kinds of meats, was sinful under the Law, because of a legal prohibition: But under the Gospel, the eating of all kinds of wholesome meats is lawful, Unless the same be done intemperately, or contrary to the Precept of the Church or State, commanding abstinence and fasting: In like manner, working and laboring upon the old Sabbath day, was a sin under the Law, because of GOD’s positive precept: But under the Gospel, it is no sin to work or labor upon any day of the week, but then only, when the doing thereof is an impediment to spiritual and religious offices, which by the general commandment of the Holy ghost, and by the subordinate precept of the Church, are to be performed upon the Holy-day.

And for this cause the Church of GOD prohibiteth them: And this Precept of the Church hath a two-fold obligation: The one arising from the quality of the object, or things prohibited; For because abstinence from labor, and from recreation upon the Holy-day, is subservient to the exercise of Religious duties: And on the contrary, secular labor and pastime are impediments thereunto: Therefore, although in their proper quality they are not evil, yet the use of them, is to be forborn, at such times and hours of the day, and in such manner, as the Precept of the Church commandeth.

The second obligation of the Precept of the Church, ariseth from the authority of the commanders: For the Bishops and Pastors of the Church, are by office, Stewards, and subordinate Rulers, in the House of God, having authority from CHRIST not only to feed His flock with wholesome doctrine: but to govern the same with holy precepts and Canons in matters of decency, order, and edification. And it is the duty of Christian people to obey them, Hebrews 13:17.

Also Kings and Princes are the Lord’s Vice-regents, Psalm 82:6. to govern and command His people, Not only in matters concerning human society, But also in things concerning or appertaining to Divine Religion.

And it hath always been the honor of Religious Monarchs, to confirm and ratify the godly precepts and Canons of the holy Bishops and Pastors of the Church, by their regal and imperial authority: As appeareth by Constantine the Great, and by Theodosius, Marcianus, Charlemagne, Lewis, Lotharius, etc.

Now the holy Apostle commandeth obedience to Royal authority in things honest, religious, and just, and that, for conscience’ sake, Romans 13:5. for when they command Duties of this quality, Per illos jubet Christus: The supreme Law-giver Himself, which is the Lord Christ, is the Prime Commander, Proverbs 8:15.

CONCERNING RECREATION UPON THE HOLY-DAYS.

By Recreation we understand, Sports, Pastimes, Music, playing at some kinds of games, and bodily exercises, etc. used to refresh the body and mind of Man, after labor and serious actions.

Recreations are of two sorts or kinds: 1. Honest and Lawful: 2. Vicious and unlawful.

Honest and lawful recreation is such, as neither is vicious, in respect of the matter and quality of the object: neither is accompanied with any evil circumstances. Vicious objects are such, as be morally evil in quality: as excessive drinking, profane, obscene, or scurrilous speaking, prodigal or fraudulent playing or gaming, etc.

Evil circumstances, are undue and unseasonable time: undecency in respect of place, persons, habit, or gesture: relation to some vicious end: excessive and immoderate action, disobedience to Laws and superior authority, etc.

Thes.1. All kinds of recreations, which are of evil quality in respect of their object: or which are attended with evil and vicious circumstances, are unlawful, and to be refrained upon all days, and at all seasons. But if they be used upon the Lord’s day, or on other Festival days, they are secrilegious, because they rob God of his honor, to whose worship and service the holy day is devoted: and they defile the souls of men, for the cleansing and edifying whereof, the Holy-day is deputed.

Thes.2. Recreations honest and moderate, such as are neither vicious in quality or circumstances, may Lawfully be permitted, and exercised upon some part of the Christian Holy-day.

Argument 1. Recreations of this quality, are prohibited by no just Law: either Divine, Ecclesiastical, or Politic: and therefore they are not sins, because sin is the transgression of some just Law, according to the definition thereof, in holy Scripture, 1 John 3:4. Matthew 15.3. Romans 2:23. & Chap.7:7. James 2:11. and according to the Fathers, and all the Doctors of the Church.

Unless therefore the opposers of such recreations, be able to demonstrate, that they are prohibited, or repugnant to some just Law, the same are not vicious or sinful, and they may lawfully be permitted by superiors, and exercised by subjects, and inferiors, upon the Holy-day.

Argument 2. Secular and corporal labor, may lawfully be used, upon some part of God’s Holy-day: namely so far forth as the same is not an impediment, to the religious Offices of the day.

Therefore honest and moderate recreation, may likewise be permitted and used. 1 The Antecedent is proved in manner following: 1 No just Law, Divine, Ecclesiastical, or civil, doth totally prohibit the same. 2 Many cases of urgent necessity require this: for the welfare of man himself, and of many creatures is preserved thereby. 3 In the time of the Old Law, the same was lawful in many cases, Matthew 12:11, etc. 4 The Apostolical Primitive Church permitted this, and all the School Doctors, and the Canonists: and worthy Divines of our own part teach the same. 2 The sequel and consequence of the Argument is builded upon this reason.

Secular and toilsome labor, upon the legal Sabbath, was literally and expressly prohibited, both in the fourth Commandment of the Decalogue, and also in sundry other passages of Moses his Law, and in the Prophets: and that with great severity. Exodus 31:14. and Chap.35:2. Jeremiah 17:27. And therefore the doing thereof was a direct and express transgression of the Sabbatical Law.

But honest and moderate recreation was not prohibited, either in the Law, or in the Prophets, in literal and express terms: and if it were forbidden, the same was done collaterally only, or by consequence.

Now that which is directly and by name prohibited by any Law, is more unlawful than those things which are concluded by inference only, to be repugnant to the Law. If then secular labor is not simply unlawful on the Holy-day, although it were expressly named in the Law: then civil recreation, not prohibited in terms, neither yet by any necessary consequence from the Law, cannot be simply unlawful.

THE TENET OF THE NOVEL-SABBATH TEACHERS, CONCERNING LABOR AND RECREATION UPON THE SUNDAY.

I.D. We must know, that the Lord’s day must contain 24. hours, all which must be dedicated to Him, that so his blessing may be more plentifully poured down upon us. We are to know that the Sabbath containeth 24. hours, as well as any other day, and therefore the night must be spent in an holy rest also: Not but that man is allowed to take sufficient sleep: but his sleep is to be seasoned with the sweetness of former exercises, and his Dreams to have some taste of Religion, more than at other times.

Now GOD biddeth us keep, the whole seventh-day: for he would have us give as long a day to him, as he hath given to us.

D.B. d.Sab.p.262. Upon the Lord’s-day, we ought to rest, from all honest recreations, and lawful delights. Pag.274. From talking of recreations.

E.E.p.107. Recreation belongs not to rest, but to labor, and is used that men may by it be made more fit to labor, & therefore it must be granted on days of labor, (and not on the Sabbath-day.)

I.D.140 If men will allow their servants recreation, let them allow part of their own time, and be liberal in that which is their own, and not in that which GOD hath not given them warrant to bestow on their servant.

G.W. of the Sabb. Chapt.4. GOD requireth in the Commandment that we rest the whole day, and keep the whole day holy, for if he had meant but a part, he could have said so much: but in that he requireth a day in the Commandment, he putteth it out of question.

Every one of thy days hath twenty four hours: and therefore he must have so many to his day: or else thou hast more than six days given thee: or if not given, then thou takest it as Hophni did the flesh, and then thou robbest GOD of part of his day, and so thus committeth theft.

Pag.60. Neither yet is this sufficient to keep the Sabbath-day from morning to night etc. But we must keep the night also, for it is a part of the day natural: for so Moses, Genesis 1. accounteth the evening and the morning but one day.

THE RIGID TENET OF SOME SUNDAY-SABBATIZERS.

Tho.Rogers Prefat. before the Article.

I have read, and many there be alive which will justify it, how it was preached in a Market Town in Oxfordshire, that to do any servile work or business on the LORD’s-day, is as great a sin, as to kill a man, or to commit adultery.

It was Preached in Summerset-shire, that to throw a bowl on the Sabbathday, is as great a sin, as to kill a man.

It was preached in Norfolk, that to make a Feast, or Wedding-dinner on the Lord’s-day, is as great a sin, as for a father to take a knife and cut his child’s throat.

It was preached in Suffolk (I can name the man, & I was present when he was convented before his Ordinary for preaching the same) that to ring more Bells than one upon the Lord’s-day, to call the people to Church, is as great a sin as to commit murder.

ARGUMENTS USED (OR RATHER ABUSED) BY THESE NEW LAW-MAKERS, IN CONFIRMATION OF THEIR TENET.

Argument 1. The Law of the fourth Commandment prohibited recreation upon the whole Sabbath-day to the Jews: but the same Law bindeth us Christians. 1 That Law prohibited servile work: and work, and recreation are equal impediments to the sanctifying of the Sabbath. 2 The same Law is in force amongst Christians, because it is a moral Law, one of the ten Commandments: and the observation of it was enjoined with as much severity, as the observation of any other precept.

Answ. 1. I find no formal or express prohibition, either in the Text of the fourth Commandment, or in any other sentence of Moses’ Law, simply restraining the Jews and Israelites of old from the use of honest recreation upon their weekly Sabbath-day.

Secondly, One principal end, and necessary use of the old Sabbath was: to refresh and recreate people after toil and hard labor. Exodus 23:12. Six days thou shalt do thy work: and the on the seventh day thou shalt rest: that thine Ox and thine Ass may rest, And the son of thine hand-maid, and the stranger may be refreshed, * recreetur, *.

But if all civil recreation had absolutely been denied the Jews, upon every part of their weekly Sabbath, which continued four and twenty hours, Leviticus 23.32. This had been rather an heavy burden, than a recreating and refreshing of people. For it is more grievous for people to sit still in one place so many hours,and to have the body and mind exercised with no variety of action: But only reading Deuteronomy, or other parts of Moses’ Law, which ordinary persons understood not: Than to travel and labor in their ordinary businesses. Now we read in Exodus 16:29. this branch of the old Sabbath law: Abide ye every man in his place: let no man go out of his place on the seventh day. And Origen saith of the Jews: That in whatsoever habit, or place, or posture of body they are in, upon their Sabbath day, in the same they must continue until the evening.

Thirdly, The Rabbins out of their Talmud affirm: That under the old Law it was permitted young people to recreate and disport themselves upon some part of the Sabbath, with running, or leaping, or dancing: provided, that this were done in honor of the Sabbath.

Conclus. It is not then, a certain truth, that honest and sober Recreation was universally prohibited by the law of the fourth Commandment. And therefore one cannot necessarily conclude from thence, the unlawfulness of all civil recreation, upon the Christian Holy-day.

A SECOND PART OF THE ANSWER.

If it were granted, that the old Sabbath law prohibited all civil recreation, etc. This concludeth not against recreation upon some part of the Christian Holy-day, for these reasons: 1 The old Sabbath law was positive and temporary, obliging Jews and Proselytes, until the time of the Gospel, and then ceasing. Read this demonstratively proved before, page 34. etc. 2 The LORD’s Day succeedeth not the Legal Sabbath, by Divine institution, in respect of the old form of observation: to wit, in length and continuance of hours: Nor yet in the rigor and strictness of external Rites, For there is no proof hereof in any passage or sentence of holy Scripture:

Nor in the Tradition of the Ancient Catholic Church: neither is there any ground of reason for it.

The continuance of the old Sabbath, the just space of four and twenty hours: And in the strict form of rest from worldly labor and negotiation, were types and figures of things to be fulfilled under the Gospel: And they were expressly commanded in the old Law: but the limitation of the time, and hours of the day, for divine worship, and Church duties: and likewise the Rule, for outward rest, and cessation from secular labor, and from play and pastime under the Evangelical State, are all of them ordered and appointed by the Rulers of the Christian Church, according to such general Canons, as the Holy Ghost, hath set down in the Scripture. Read before pag.100. And therefore in the new Covenant, we are not subject to the rudiments of the old Law: And even as, although the Sacrament of Baptism, succeedeth, and is used in the place of Circumcision, Yet we forbear not the administration thereof until the just number of eight days:

So likewise we are free from the legal observance of such a just quantity and number of hours, as was commanded the Jews, by the old Law, for the continuance of their weekly Sabbath days’ rest. Read before pag.216.

Another branch of Sunday Sabbatarians’ doctrine: That to labor or to use any civil recreation on the LORD’s Day, is a sin of as evil quality, As Murder, Adultery, Incest, False witness, Theft, etc. Upon these two false and absurd grounds. First, Because the same is a sin against a Commandment of the first Table of the Decalogue. Secondly, Because it was punishable with the same penalty of death, as murder and adultery were punished. Exodus 35:2. Numbers 15.36. with Deuteronomy 22:22.

Answ.1. The Antecedents of both the reasons are denied upon these grounds following.

First, To labor, or to use civil recreation upon some parts of the Lord’sday, and in such manner as the Law of the Church, and of the State permitteth: is no sin, and therefore it is not a transgression of any precept of the first Table of the Decalogue.

Secondly, It is impossible for these superstitious Law-givers to make demonstration, either out of holy Scripture, or sound reason, or testimony and authority of approved witnesses: That it was a capital crime, in the time of the old Law, for Jews and Proselytes, to use sober and honest pastime and recreation upon some part of their Sabbath-day: or within the space of any of the four and twenty hours, during which, their legal Sabbath continued.

AGAINST THE SEQUEL OF THE FORMER ARGUMENT, I SHALL OPPOSE THESE POSITIONS FOLLOWING.

Thes. 1. All sins against the Commandment of the first Table of the Decalogue, are not more vicious in quality, nor of greater guiltiness before GOD, Than some sins against the precepts of the second Table.

Thes.2. Some sins, and some transgressions of precepts of the second Table, are more grievous and heinous, in quality, guiltiness, and effect, than some sins and transgressions of the Commandments of the first Table.

Thes.3. Sins against the second Table, being less in respect of their material object, do many times, by reason of malice in committing, and by aggravating circumstances, become more deadly, than some kinds, or actions of superstition, idolatry, infidelity, distrust in GOD, neglect of Divine Service, etc.

Thes.4. In comparing of sins, we must always proceed in manner following, that is: Compare soul sins of either Table, with soul sins: like sins to like, both according to the material object: and according to malice and willfulness, and other circumstances in the offenders.

These things being premised, it will appear by many examples, and sentences of holy Scripture, that my former Positions, concerning the equality, and inequality, parity, or imparity, of the sins of either Table, are undoubtedly true.

Genesis 18:11, etc. Sarah sinned against the first Commandment of the first Table of the Decalogue, not believing GOD’s promise revealed by the Angel, That she being then waxed old, and her Lord also, should of a surety bear a child. 2 Samuel 12:4. A certain rich man, sinned against the second Table: For this rich man had exceeding many flocks and herds: But the poor man had nothing, save one little Ewe lamb, which he had bought and nourished up, etc. And there came a traveler unto the rich man, and he spared to take of his own flock, and of his own herd, to dress for the way-faring may, that was come unto him: But took the poor man’s Lamb, and dressed it for the man that was come unto him.

Now if we make comparison betwixt these two former sins, whereof the one was a transgression of a Precept of the first Table, and the other of the second, the rich man’s sin was damnable and mortal, 2 Samuel 12:5. The sin of Sarah, being only of infirmity, was corrected with a check only of the Angel, and without further punishment.

Deuteronomy 32:51. Numbers 20:24. and Chap.27:14. Moses and Aaron trespassed against the Lord (by distrust in His Word and power) at the waters of Meribah-kadesh, in the wilderness of Zin in the strife of the congregation: they did not sanctify Him at the water, before the people. 1 Kings 21. King Ahab consented to the murder of Naboth the Jezreelite, and when Naboth was dead, he took possession of his Vineyard, verse 16.

This sin of Ahab being against the second Table, was damnable in an high degree, and it brought destruction upon himself, and it was the cause of utter ruin of all his posterity. 2 Kings 21:21,22.

But the trespass of Moses and Aaron against the first Table, was an occasion to impeach their entrance into the Land of Canaan, but it neither hurt their posterity, neither deprived themselves of GOD’s eternal love, and grace.

The man of God, being seduced by an old Prophet, disobeyed an express Commandment of God, which was against the first Table of the Decalogue: 1 Kings 13:21.

Absalom sinned against the second Table; in rebelling against his Father David: and by lying with his Father’s Concubines, in the sight of all Israel, 2 Samuel 16:22.

I suppose our new Sabbath-masters will acknowledge that the latter sin being against the second Table, was many times more foul and heinous, Than the sin of the man of GOD.

Lastly, the most virtuous and holy people living, are sometimes overtaken with sins against the first Table: namely, with some sins of omission: and with sins of infirmity, ignorance, surreption, etc. with some impatience, unthankfulness, pride of heart, distrusting, and doubting in God’s providence: As we may observe in the examples of Job, and David, and Hezekiah, etc. But notwithstanding such sins, these just persons continue in God’s favor, and in the state of grace: and these sins of ignorance, infirmity, surreption, and sudden passion, are not imputed unto them, neither do they make them guilty of God’s eternal wrath, (according to the law of the Evangelical covenant:) but they still remain actually righteous, in the sight of God and men.

But on the contrary, if a just person become a willful transgressor of any main precept of the second Table: and continue therein, without actual repentance: The Spirit of God saith, Ezekiel 18:24. All the righteousness that he hath done, shall not be remembered, In his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.

Now from the premises these conclusions are inferred: 1 That some sins against precepts of the first Table are compatible with grace: and some sins of the second Table are repugnant to the state of grace. 2 Sins against the first Table, are not universally greater or fouler, than all sins of the second Table: neither are many offenses against the Law of the first Table, equal in malice and guiltiness, to some transgressions of the Law of the second Table.

Therefore it is a false and prodigious paradox, for any one to maintain: that to dress a wedding dinner on a Sunday, or, to throw a bowl, or to ring more bells than one, is a more enormous crime, than for a Disciplinarian brother to lie with his maid, or neighbor’s wife: or for a father to take a knife and wilfully to cut his child’s throat: these, and such like positions, grounded upon this principle, that all sins against the first Table of the Decalogue, are greater than any sins of the second Table: or at leastwise all sins of the first Table, are as foul and damnable as any sin of the second Table ; are not only false and absurd, but pernicious and pestilential: for from hence it will be consequent, that swearing a rash oath, is a crime more heinous and detestable: than for a son to rebel against his father: or for a servant to poison his Master, etc.

A SECOND ORTHODOXAL POSITION, AGAINST THE SEQUEL OF THE FORMER SABBATARIAN ARGUMENT.

Thes. The penalty of temporal death inflicted by God or Man: or annexed to a divine Precept, doth neither argue the same to be simply and perpetually moral: neither doth it argue that the transgression of such a Precept, against the Law of the first Table, is morally as evil, as to transgress some Commandment of the second Table. 1 The contempt or voluntary omission of Circumcision, was capital, in the old Law, Genesis 17:14. The uncircumcised manchild, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people, he hath broken my covenant. Now this form of speech, to be cut off from his people, signifieth temporal death, Exodus 12:15. & Chap.31:14. Numbers 9:13. 2 The touching of the Mount, at the time of giving the Law, was punishable with death. Exodus 19:12. Whosoever toucheth the Mountain shall die.

Leviticus 16:2. Speak to Aaron, that he come not at all times into the holy place, within the vail before the Mercy-seat, which is upon the Ark, lest he die.

Numbers 4:15. The sons of Korah shall come to bear it (the Sanctuary) but they shall not touch any holy thing lest they die. Ib.v.17.20. The Kohathites shall not go in to see when the holy things are covered, lest they die.

Leviticus 10:1.2. Nadab and Abihu, the sons of Aaron, etc. offered strange fire before the LORD, which he commanded them not: and there went out a fire from the LORD and devoured them, and they died before the LORD. 2 Samuel 6:6. Uzzah put forth his hand to the Ark of God, and took hold of it, for the Oxen shook it. 7. And the anger of the LORD was kindled against Uzzah, and God smote him there for his error, and there he died by the Ark of God. Exodus 12:15. Whosoever eateth leavened bread, from the first day, until the seventh day, that soul shall be cut off from Israel.

Numbers 9:13. The man that is clean, and is not in a journey, and forbeareth to keep the Passover, even that soul shall be cut off from his people, because he brought not the offering of the Lord in his appointed season. Deuteronomy 17:12. The man that will not hearken to the Priest, that standeth to minister there before the Lord thy God, or unto the Judge, even that man shall die, and thou shalt put away evil from Israel. And he smote the men of Bethshemesh, because they had looked into the Ark of the Lord: even he smote of the people fifty thousand and threescore and ten men. 1 Samuel 6:19.

Now these former instances, and examples declare, that the penalty of death inflicted upon offenders under the Law, for transgressions against God himself, doth neither argue, that all offenses punished in this manner, were sins against the natural moral Law: nor yet that all offenses against the first Table, are as heinous, or more enormous, than many sins against the second Table. And therefore although the doing of servile work upon the old Sabbath, was capital under the Law, Exodus 31:14. & Chap.35:2.

Yet notwithstanding, the fourth Commandment in respect of the special object thereof, was positive and temporary.

Lastly, all the rigid ordinances which our Sunday Sabbatarians, impose upon Christian people, are mere Judaical traditions: for they are grounded upon no divine Law, moral or Evangelical: nor upon any just and reasonable ordinance, Ecclesiastical or Civil. And therefore these authors are most presumptuous in laying such burdens upon men’s consciences: to wit, that it is a sin against God’s Moral Law, of the same quality with adultery, etc. In the harvest time, after evening service, to shock or rake any corn. A Tailor or Shoemaker, upon pain of damnation, may not bring home a suit of apparel, or a pair of boots or shoes upon Sunday morning.

A man being in health may not send out of his own house, to fetch a pint or quart of wine: A sick person may not play at any kind of game upon any part of the day: servants having labored hard all the week, if they leap, or shoot, or run, or wrestle, or use any pastime after evening prayer: nay , if people do only speak, or discourse of any secular affairs: or of any pastimes or sports; and if a Porter bring a Letter upon a Sunday morning before Service, which came late to his hand on Saturday night: all such people, transgress the Christian moral Sabbath of the fourth Commandment; and commit a sin of like quality, with adultery, fornication, theft, slander, oppression, disobedience to parents, rebellion to Princes, sedition in the State, etc.

AN ARGUMENT AGAINST RECREATION, OUT OF ISAIAH 58:13.

R.B. Light of faith, Pag.155. The Lord saith, that the Sabbath is then consecrated as holy, when we neither do our own ways, nor find our own pleasure, nor speak our own words.

Under those words, The finding our own pleasure, is condemned all recreations, though they be honest, and lawful at other times: unless you call those only recreations, of which the Apostle S. James speaketh, Chap.5.ver.13. If any be merry, let him sing Psalms.

Answ. The Prophet Isaiah his words are: If thou turn away thy foot from the Sabbath, from doing thy pleasure, on my holy day: and call the Sabbath a delight, the holy of the Lord, honorable: and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words, etc.

These words of Isaiah have a literal sense, and a spiritual sense.

According to the literal sense, the Jews were prohibited on their Sabbath day, doing their own works. Seeking their own will, and speaking their own words. The Hebrew word * which is translated Pleasure, signifieth will and desire, purpose, and delight: and the Chaldee Paraphrast, translates it, necessities: and the Greek and Latin Translators, thine own will, or thine own wills.

Now the Jews’ own works, pleasures, wills, and words, were such as were repugnant to the positive Law of the Sabbath, then in force.

This sentence therefore of Isaiah, obliged the Jews, according to the legal meaning of the words. 2 The spiritual sense of the Prophet’s words, is, that every servant of God, both Jew and Gentile, must observe a spiritual Sabbath throughout the whole course of his life: and he must rest and abstain, from all desires, lusts, pleasures, words, and works, which are his own by pravity and corruption of nature, evil custom, etc.

But this mandate obligeth not Christians to observe the external form of legal and Judaical keeping the Sabbath.

My answer then, to the objection against honest recreation out of Isaiah is, That the spiritual duty commanded in the mystical sense of the Prophet, concerns Christians, and not the legal sense. That is, Christians are obliged by this Scripture, to observe a spiritual Sabbath, not upon one only day of the week, to wit Sunday: but every year, and day, and hour of their life: and during this Sabbath, that is, during their whole life, they must highly esteem and honor, and take great delight in their spiritual Sabbath, that is, in Christ, and in an holy and godly life: and they must not violate or profane their spiritual Sabbath, by doing their own works, speaking their own words, and thinking their own thoughts, to wit, such words, works, and thoughts, as are their own, by corruption of nature, and which are not seasoned with grace.

But unless the Sabbatarians be able to prove, that modest and honest recreation, is a work of uncleanness, and a fruit of the flesh like unto fornication, drunkenness, pride, envy, etc. they in vain urge this text of Isaiah to prove that all recreation is vicious upon the Christian holy day.

For it is inconsequent to say, thoughts, words, and actions, proceeding from the corruptions of man’s nature, are vicious:

Therefore a man may not during the spiritual Sabbath, which is his whole life, use any recreation.

ANOTHER OBJECTION AGAINST RECREATION UPON THE SUNDAY.

Although recreation upon the Lord’s-day is not simply evil: yet it is not expedient, for the reasons following. 1 The use thereof will be an impediment to the private religious offices of the day. 2 The greater number of people, are not able to use moderation in their sports and pastimes. And instead of honest and sober recreation, many people will use sports and pastimes, which are immodest, and scandalous. 3 The permission and use of recreation upon that day abateth the reverend and honorable esteem which the Christian Church ought to have of that day.

Answ. 1. It is the duty of all Christian people, to perform private religious offices, upon the Lord’s-day, to wit, Private prayer and thanksgiving: acknowledgment of their offenses to God: to reconcile themselves charitably to those they have offended, or with whom they be at a variance: to visit the sick, comfort the afflicted, and to contribute to the necessity of the poor: also Parents, and Masters of Families, are to instruct their children and their servants, in the fear and nurture of the Lord, etc. But these private duties may be performed, & yet honest and moderate recreation be used and permitted upon some part of the day. 2 Because the Lord’s-day, and other Holy-days, are devoted to the service of God, and appointed for the exercise of spiritual duties: Christian people are to prefer the religious offices of those days, before their worldly pleasure and profit: and the more observant they are hereof, the more they please God, if other actions of their life be suitable to their devotions. 3 Devout Christians who are so piously affected, as that, upon the Lord’sday & on other Holy-days, they do resolve to sequester and retire themselves from secular business, and ordinary pleasures and delights, to the end they may more freely attend to spiritual and heavenly meditations, are to be commended and encouraged: for the doing hereof, is a work of grace and godliness, pleasing and acceptable to God, Colossians 3:2. John 6:27.

But no Divine or Evangelical Law imposeth a moral necessity upon all people in general, to abstain wholly from necessary labor, and from honest, and moderate recreation, upon the Sunday, or the Holy-day, by the space of twenty four hours, or which condemneth either of these for mortal sins.

Neither doth the Church, or Prince, and temporal Magistrate, impose upon Christian people in general, an absolute forbearance of all necessary labor, and honest recreation, upon all hours of Sundays or Holy-days, by their Ecclesiastical or Temporal Laws: because all human Laws must be such, as be morally possible to be obeyed and observed, not only by retired and contemplative persons, but by Subjects in general: by vulgar people, such as are Husbandmen, Artificers, Laborers, Soldiers, poor Servants, etc.

But amongst a multitude of people, few are to be found who morally are able to apply themselves the space of so many hours of the day, to spiritual and religious exercises, and to divine meditations only, and such as our Novel Sabbatarians require: and then, after all this is finished on the daytime, when dark-night cometh, to command their fancy to dream of nothing, but of Chapters, Lectures, Colossianslations, Questions and Answers propounded the day before.

All Divine Evangelical ordinances, necessary to the salvation of every Christian, are possible with ordinary diligence, and likewise with comfort to be observed: For the Law of CHRIST is sweet and easy, Matthew 11.30. and His Commandments are not grievous, 1 John 5.3. The LORD (saith Saint Augustine) will not command things impossible, because He is just: neither will He condemn any for doing that which he could not avoid.

Therefore our Sunday Sabbatizers’ precepts concerning spiritual duties, to be actually, and without intermission continued the whole space of a natural day: can be no branch of the Law of CHRIST, nor yet consentaneous thereunto.

Fourthly, Whereas it is objected, that few people in their pastimes and recreations use just sobriety and moderation: My answer is, that very few do this in feasting, or in the use of other indifferent things: Yea, there are very few that avoid offenses in their Sunday-collations of Scriptures, in their domestical repetitions, and censures of Sermons, etc. and faction, pride, hypocrisy, vain-glory, etc. may enter into seeming Devotions of zealous Sabbatizers, as well as some lightness and vanity into poor servants’ recreations. Therefore, as drinking of wine is not condemned, because intemperate men are disordered by it: So likewise Recreation, and other indifferent actions, may not generally be condemned, because according to the nature of all human things, they are subject to abuses.

Fifthly, Whereas it is said, that people on the Lord’s-day, and other Holydays, use sports and pastimes, which are profane and vicious: this condemneth not sober and honest recreation.

The Laws of our Church, and Commonwealth condemn and chastise, all things profane and vicious, upon the LORD’s day: Stat. Anno 4. Regis Caroli, cap.1. There shall be no meetings, assemblies, or concourse of people out of their own Parishes on the Lord’s Day, for any sports whatsoever: nor any unlawful exercises, or pastimes used by any within their own Parishes, etc.

Also our most Gracious and Religious Sovereign, is the Lord’s Vicegerent, to restrain the abuse and scandalous profanation of the Lord’s Day: And he is a noble Successor of those glorious Princes, which in ancient times, by their Royal and Imperial Edicts and Constitutions, prohibited on this Day, All obscene, lascivious, and voluptuous pastimes: Also enterludes and Stage-plays: and combating in the Cirque: fighting with wild beasts: Seaskirmishes:

Horse-races: Huntings in woods, or fields, etc.

AN ARGUMENT AGAINST RECREATION.

Those things which are lets and hindrances of holiness, cannot lawfully be done on that day, which is GOD’s Holy-day. But all sports and recreations, are lets and impediments of holiness.

Therefore no sports or recreations, may lawfully be done upon the LORD’s Day.

Answ. Because the Author of this Argument is highly conceited of the force of it. Before I proceed to a formal solution, I shall set down certain notes of observation, touching the terms which are used in the propositions.

Notab.1. The term or word Holiness, used in both propositions, signifieth, the exercise of spiritual and religious duties, public and private: to wit, resorting to Church, hearing Divine Service and Sermons, receiving the Holy Sacraments: Private and domestical prayer, thanksgiving, reading Scripture, conference, and meditation of things divine and religious, etc.

Notab.2. The performing of religious duties, is either Actual, or else Virtual and Habitual.

Actual, when people are present at Church serving GOD, hearing His Word, etc. Or when privately, or in their own families, they pray, instruct one another, sing Psalms, confer of Scripture, etc.

Virtual and Habitual, when in their cessation from the action of these duties, They have a ready mind and will, to return to the performance of them, when the Divine Law and Precept of the Church requireth.

Notab.3. Lets and hindrances of holiness before mentioned, are three-fold. 1. Some are Opposite, and of contrary quality to the exercise of true holiness: As Hypocrisy, Profaneness, Superstition, gross and affected Ignorance, and Negligence. 2. Some are things lawful in themselves, or in their proper kind, as to eat and drink, and to plow and sow, to travel, to trade, and to buy and sell, etc. But if they be acted, at such time, as the precept of God, and the Church prohibiteth, they are profanations of God’s Holy-day. 3. Some things are only occasions of omitting the actual exercise of religious works, at such time of the day, as the Law of GOD, and the Church permitteth a cessation of such works or actions.

Notab.4. Affirmative Precepts, oblige not at all times, to the exercise of the act commanded by them: Although the general term always, or the like equivalent term, be added to them: But they bind the conscience only, Habitually, or in a ready disposition of mind and will, to be prepared to perform the action commanded, when time and matter, and circumstances required.

The Euchitae, or Messaliani, held it unlawful to do any thing but only to pray, because the Lord said, Oportet semper orare, & non desicere; Men ought always to pray, and not to cease or be weary, Luke 18:1. And because the holy Apostle said, Sine intermissione orate, Pray without ceasing, 1 Thessalonians 5:17. 1 Timothy 5:5. She is a widow indeed, and trusteth in GOD, and continueth in supplications and prayers night and day.

Ephesians 5:20 Giving thanks to GOD, *, always. 2 Thessalonians 1:3. I will bless the Lord always, His praise shall be continually in my mouth.

Philippians 4:4. Rejoice in the Lord always.

Joshua 1:8. The Book of the Law shall not depart out of thy mouth, but thou shalt meditate therein day and night.

Psalm 1:2. His delight is in the Law of the Lord, and in His Law doth he meditate day and night.

Luke 2.37. She served GOD with fastings and prayers, day and night.

Now these and the like forms of speech, and the precepts contained in them, are not to be expounded literally, for then they would be false and impossible: but the intention of the Holy Ghost, is, that the actions commanded, are to be performed, readily, and with a willing mind: at all hours and seasons, when matter and circumstances require them to be done.

Notab.5. Some negative precepts are delivered in absolute terms, which are to be understood by way of comparison.

Matthew 6:19. Lay not up for your selves treasure upon earth.

John 6:27. Labor not for the meat that perisheth.

Philippians 4:6. Be careful for nothing.

Matthew 6:25. Take no thought for your life, what ye shall eat, etc. Luke 14:12,13.

But now it is manifest, that the intention of our Savior, and of His Apostle, was not to prohibit and condemn all honest care for things temporal, and all worldly labor, and necessary provision of food and raiment, For the Spirit of God else-where in holy Scripture, commandeth honest labor, provision and care, And the practice and example of holy persons, the dear children and servants of God, proveth the same lawful.

Ephesians 4:28. Let him that stole, steal no more, but rather let him labor, working with his hand the thing that is good, that he may have to give to him that needeth. 1 Thessalonians 4:11. We beseech you brethren, that you study to be quiet, and to do your own business, and to work with your own hands, as we commanded you. 2 Corinthians 12:14. Parents ought to lay up for their children. 1 Timothy 5:8. If any provide not for his own, and specially for them of his household, he hath denied the faith, and is worse than an infidel.

The examples likewise of Abraham, Isaac, and Jacob: and of Saint Paul himself, give testimony, that honest labor, providence, and provision of things temporal, is both lawful and virtuous. Genesis 30.30. Proverbs 31:13,14,15,16 etc. 1 Corinthians 4:12. 2 Thessalonians 3:8. Acts 18.3.

And Saint Augustine treating of the care and providence of Parents and Masters, for their children and servants, accounteth the same a work of Christian charity.

THESE OBSERVATIONS BEING PREMISED, THE ANSWER TO THE OBJECTION, AGAINST HONEST RECREATION, UPON THE HOLY-DAY IS VERY EASY.

1 Although the words of the 4th Comt are general, Exodus 20:10. * Thou shalt not do any work: or as it is read in our Liturgy, Thou shalt do no manner of work, thou nor thy Son, etc. Yet this prohibition had exceptions, and limitations in the old Law it self. Read before pag.126.

But now under the Gospel, Christian people are prohibited only worldly actions respectively, that is, so far forth as they are impediments of performing Evangelical duties, upon the Lord’s Holy-days. And men are not now obliged, by the space of a whole natural day, or a whole artificial day, to an actual exercise of religious offices, (for there is no divine, Ecclesiastical, or temporal law, commanding this) but they must be prepared in the habitual disposition of their minds, to exercise these duties, so far forth, and in such manner, and for such space of time, as the equity of the fourth Commandment, and the Laws of superiors shall require: and likewise they are obliged in conscience, actually to exercise them, at such time of the day, as either equity of divine Law, or of Lawful superiors doth enjoin.

Now the natural equity of divine Law, and the positive precepts of superiors, command no longer space of time for actual performance of religious offices upon the Lord’s Holy-days, than such, as both is necessary, for God’s solemn worship, and for the spiritual edification of Christian people: and likewise such as may be performed of all wellaffected persons, without surcharging, or exceeding the natural strength, and ability of body or mind. For people must serve the Lord with a free and joyful heart: Psalm 100:2. 2 Chronicles 30:23. But the imposing such a quantity and continuance of spiritual actions, as exceedeth the ordinary hability of human faculties, choketh rejoicing and comfort in the services which men perform, & makes the same a tedious burden.

And this seemeth to me to have been a prime motive, to our religious governors, of allowing the people of the land, some recreations (not prohibited by our Laws) upon the Holy-days. For if they should (upon Puritan principles) restrain them wholly from all repast: the Holy-day would be more unwelcome to them than the plough-day: and besides it might engender in people’s minds, a distaste of their present religion, and manner of serving God.

A FORMAL ANSWER TO THE ARGUMENT.

1 To the major Proposition.

Those things which are lets and hindrances of holiness, (that is of performing religious duties:) by way of opposition and contrary quality, (to wit, hypocrisy, profaneness, etc.) and likewise those things which are such, by opposition to any Divine or Ecclesiastical Precept, may not lawfully be done: but those things which hinder the actual exercise of holy duties, at such hours as such actual exercise, is not necessary, necessitate praecepti , may be done upon that day, which is GOD’s Holy-day. 2 The minor Proposition is denied. For honest sports and recreations which are used at such time of the day, as the Law of the Church giveth license, are not lets and hindrances of religious holiness, necessary to be performed at the same time.

Lastly, this argument is grounded upon a false supposition: namely, that Christians under the Evangelical Law, are subject to the letter of the fourth Commandment, in respect of a precise & definite quantity of hours: and that it is sin to cease from the actual exercise of holy religious duties, during the whole space of the hours of the day, prescribed by the old Law.

But although this carry a shew of godliness, yet in very deed it is nothing else, but a superstitious Judaical fancy.

OBSERVATION THE SIXTH, TOUCHING THE MOTIVES INDUCING THE CHRISTIAN CHURCH TO THE RELIGIOUS OBSERVANCE OF THE LORD’S-DAY.

I observe nothing in all Antiquity declaring their judgment to have been, That the keeping holy of the Lord’s-day is commanded by the fourth Precept of the Decalogue: or that the religious observance thereof, is grounded upon any other express or formal precept of holy Scripture.

Some of the ancient, and namely S. Chrysostom, reflecting upon the equity of the 4th Commandment, exhort Christians to cast their eye upon the Law of the old Sabbath, and to consider the equity thereof, and that it is reasonable for them, to proportion their actions in such a manner, as that having employed six days of the week upon their worldly occasions, they would not think much to bestow one day in spiritual and religious duties.

Now the Primitive Church, made choice of and preferred the Lord’s-day before the other weekly days, upon these grounds and motives following: 1 The old Sabbath of the fourth Commandment was ceased, and abolished by the death and Resurrection of Christ: and God Almighty had appointed a new form of divine worship, according to the Evangelical Law: Now the form of worship being changed: it was expedient, that the outward circumstances of place, and solemn times should likewise be different from what they were before: and concerning the times of public and solemn worship, it seemed good to Christians to make choice of such days especially, wherein our Savior had wrought some gracious work for man’s salvation.

Upon the first day of the week our Savior arose from death to life: and his resurrection was a cause of unspeakable joy, and comfort to all that presently, or in future times believed on him.

Also upon this day, the heavenly spirit of light, and grace, and peace, and verity, descended upon the holy Apostles, and upon the little Flock, being all together in one place, upon the day of Pentecost, Acts 2:1,2,3,4.

And for this reason especially, namely, because this day was honored with Christ’s resurrection: and it was a day on which the light of heavenly grace, began first to shine to the world: and lastly, it was a day of gladness and exultation, because of Christ his victory over death, and his visible apparition to his Disciples, etc. The Primitive Church could have made choice of no other day of the week, more proper and convenient, for the solemn and religious service and worship of Christ.

It was in the free election of the Church, to appoint, what day, or days, or times, she thought good, or found convenient for religious duties: for the Evangelical Law hath not expressly determined, any certain day or time: and those actions or circumstances which are not determined by divine Precept, are permitted to the liberty and authority of the Church, to be determined and appointed. And accordingly the church proceeded, concerning the Lord’s day: and because the religious observance of this day began in the Apostles’ age, and one of the prime Apostles styled the same the Lord’s-day, and because it was appointed upon so good reasons; the observation thereof, hath continued in all Ages since the Apostles.

Neither have Christians at any time judged it reasonable or convenient, to alter such an ancient and well-grounded custom, which is commonly reputed to be an Apostolical Tradition.

THE DOCTRINE OF THE REFORMED CHURCHES, CONCERNING THE LORD’S-DAY, AND OTHER HOLY-DAYS.

Augustan Confess.Sect.16. We teach, that Traditions are not to be condemned, which have a religious end, namely, that all things be performed in the Church, decently, and in good order, and which command, nothing repugnant to the Divine Law; namely, Traditions concerning Holy-days, the Lord’s-day, the Feast of the Nativity, Easter, etc. And these Divines approve, that saying in the Tripartit History, li.9. It was not the Apostles’ mind to set down Laws concerning Holy-days, but to preach godliness and virtuous life.

Helvet.Confess.cap.24. We give not place to Jewish observations and superstitions: neither judge we that one day is holier than another, neither think we, that God taketh delight in resting from labor: and we observe the Lord’s day, and not the Sabbath, according to a free choice, and not by Divine Precept.

Calvin. Institut.li.2.cap.8.n.34. The ancient Fathers substituted the Lord’sday, in place of the Sabbath, not without special reason. For it was the day of Christ’s resurrection, and which finished all legal shadows: and Christians were admonished by this alteration of the day, not to adhere to a shadowy ceremony. Nevertheless, I do not much insist upon the number of seven, that I would bring the Church in bondage to that number: neither will I condemn Christian Churches, which appoint other solemn days for religious assemblies, so as this be done without superstition.

Beza In Cant.Salom.Hom.30. Concerning the fourth Commandment, I suppose it is agreed upon among Christians, that the same is abrogate so far as it was ceremonial: but not in such manner, as that the Lord’s-day ought to be observed, according to the manner of the Jewish Sabbath, etc.

That Christians upon that day should abstain from their daily labors, except only such time of the day as was appointed for public assemblies: This was neither commanded in the Apostles’ days, nor yet observed until Christian Emperors enjoined the same, to the end people might not be abstracted from holy meditations: neither in those days was the same precisely or strictly observed.

Bullinger in Apoc.1.10. Christian Churches entertained the Lord’s-day, not upon any Commandment from God, but according to their free choice.

Idem Decad.p.2.Ser.4.

Peter Mart. in Genesis 2. That people rest from labor one day of the week, to serve God, is not a mere device of man’s brain, neither did it only appertain to Moses’ Law, but it had beginning from hence, Genesis 2. Now if you demand why this seventh day is not still retained in the Church, our answer is, that we are to have all days, such, as we may rest in them from our own works. But that one day chosen for God’s external worship, rather than another, the Church had liberty from Christ, to establish that which it judged most convenient.

Hospinian.d.Orig.Fest.ca.2. It is natural that there should be set and appointed days of resting from labor, and assembling together for GOD’s service, etc. But the determination of these days, obligeth not the conscience in the New Testament, as it did in the Old: but only by reason of scandal and contempt. neither are we so tied to certain days or times, but that in case of necessity, or if it shall be more commodious, we may alter these days and appoint other: neither are the days determined for religious duties, holier than other common days, in respect of any mystery, figure, or signification, but only in regard of discipline and order, etc. Idem cap.8. The Lord’s-day from the Apostles’ age, hath been a solemn day: notwithstanding, we find not the same commanded by any Apostolical Law: but it is collected from hence, that the observation thereof was free, because Epiphanius and S. Augustine testify, that on the fourth and the sixth days of the week, Church assemblies were held, as well as upon the Lord’s-day. Melanct.loc.com.expos.3.praecepti. Zanch.in 4.Praecept.cap.19.pa.610. We read in no place (of the New Testament) that the Apostles commanded the observation of this day: but what they and other believers were wont to do: and therefore they left free (to the liberty of the Church,) the observance of this day. Brentius in Exodus 20.

Herbrand.annot in Confess.Witeberg.cap.59.p.453.

Chemnitius.exam.Concil.Trid.part.4.d.festis.

Centur.Magdeburg.tom.2.p.119. Hemming.Enchirid.p.328. Pareus in Romans 14.p.1512. Marbach. in Genesis 2.p.23. & in Exodus 20.p.165.

Ursin.Chat.p.775. Battus in Epist.ad Galatians Disp.16.Thes.4.d. Fest.

Christianor.Zepper.d.leg.li.1.ca.1. Muscul.loci.Comm.in 4.praecept.pag.174. Herbrand.compend.Theolog.d.leg.pag.347. Poliand.

Rivetus. Walaeus. Thysius in Synopsi Purior.Theol.Disp.21. Brent.in Exodus 20. & in Leviticus cap.23. An examination of Arguments used by Master D. and Master Cl. for the religious observation of the LORD’s Day, by vir-tue of the Law of the fourth Commandment. John D. R. Cl. Expos. of the ten Commandements, pag.117.Edition 18.

The purpose of GOD in this Commandment, is: To teach us, to set apart the seventh day wholly, from all worldly affairs, to the exercises of Religion and Mercy.

Answ. We must understand the purpose of GOD, in the fourth Commandment, by His own Word and Revelation: and not from human presumption. And we are taught by Divine revelation, That GOD Almighty delivered the Law of the Sabbath, to the Children of Israel only, and not to other Nations, unless they became Proselytes: And therefore it was not the purpose of GOD, by that Commandment, to teach us Gentiles, us Christians, but to teach the Jews under the old Law, to set apart the seventh day, and Before the Passion and Resurrection of our Savior, this Law obliged the Jews and Proselytes only, and not other Nations: After our Savior’s Passion and Resurrection, the obligation of that Law, for the weekly observation of the seventh day, ceased, both in respect of Jews and Gentiles: for if it still be in force, why doth not M.D. instruct his Auditors to observe Saturday Sabbath? John D. Because there be many that are not persuaded of the continuance of the Sabbath, and account the keeping of the seventh day in the number of those Ceremonies, which be abrogated by CHRIST, as belonging to the Jews: Therefore it is requisite, that we prove and confirm, by sound reasons out of GOD’s Word, that this Commandment is moral, and perpetual, and as carefully to be kept under the Gospel, as under the Law, and to continue in force so long as any of the other Commandments, even so long as there is a world, and a militant Church in it.

Answ. 1. The Many, which are not persuaded of the continuance of the seventh day Sabbath, are all, or the most orthodoxal Christians, since the Apostles’ days: all the Primitive Fathers, all the holy Martyrs and Confessors, and all understanding men of modern times. Read before pag.6.

And although the seventh day Sabbath had not been a legal Ceremony, Yet if it were only a positive Moral Precept, the obligation thereof ceased under the Gospel, as appeareth by instance, in the Judicial Laws. But we are able to demonstrate by as strong arguments, that the old Sabbath was Ceremonial, in respect of the particular day, and the circumstances thereof:

As the new Masters can prove, the Feasts of Passover and Pentecost were such.

Secondly, If the fourth Commandment, concerning the keeping of the seventh day, is moral and perpetual: Then it is not such, in respect of the first day, and eighth day: For this Precept requireth not the observing of two weekly days, But of that one only day, which it specifieth in that Commandment.

John D. The reasons which GOD useth in the Text of Exodus 20. etc. for the J.D. his Arguments examined. confirmation of the morality and perpetuity of the Sabbath are divers.

First , GOD hath permitted men to have six days for their ordinary travel, and therefore it is equal, to yield Him the seventh.

Secondly , The Sabbath is the LORD’s and therefore a Christian may no more take it from Him, than a Jew.

Thirdly , GOD rested upon the seventh day: and His example is to be followed by Christians, as well as by Jews.

Fourthly , it is by divine institution a blessed Day to them that keep it: and we do no less stand in need of GOD’s blessing in these days, than the Jews.

The reasons therefore of keeping holy the seventh day, being such as are common, and concern Christians, as well as Jews: it must be granted the Law of the fourth Commandment concerning the seventh day Sabbath, is perpetual, and still in force.

Answ. If the reasons which GOD useth, Exodus 20. Deuteronomy 5. conclude for any Sabbath, it is for the Saturday Sabbath: but they are altogether inconsequent for the Sunday Sabbath. 1 . God’s allowing six days of the week for a man’s own work, concludeth not a necessity of keeping holy the first day of the week, rather than the sixth, or the seventh. 2 . Every day of the week, and of the year, is the Lord’s, and the Sunday is no more the Lord’s, by the law of the fourth Commandment, than the Friday: for the Lord’s Day of that fourth Commandment is the Saturday. 3 . God rested upon the seventh day, and therefore if His example obligeth Christians to imitation, then they must rest upon the Saturday. 4 . The keeping holy the seventh day of the fourth Commandment, was a means to bring God’s blessing upon the Israelites, and so likewise was the observation of the whole Judicial and Ceremonial Law, Deuteronomy 7:12.

But can we hence conclude, the perpetual obligation of those Laws?

The Church of CHRIST believeth, that the religious observation of the Lord’s-day, and of other Holy-days appointed by the Church, is a means to obtain God’s blessing for Christian people: But this blessing depends not upon keeping holy the Sabbath, of the fourth Commandment, for Saturday is that Sabbath, and not the Sunday, or Lord’s day.

John D. Argueth for the morality of the Sabbath, as followeth. The Law of the Sabbath is Moral and perpetual, because it was given in man’s innocency, when Adam was perfect, and needed no Ceremony to lead him to CHRIST: nor to signify any spiritual resting from sin. And if it were needful for man, when he was without sin, and had no clog of corruption, nor evil example to hinder him, or to seduce him, then much more now.

Answ. 1. the Sabbath on which God rested, and which he blessed and sanctified, Genesis 2. was not the Sunday, or Lord’s day, but the Saturday.

Secondly, whereas these Sabbatizers affirm, that the Sabbath of the fourth Commandment was ordained in the state of innocency, when man was perfect, and needed no Ceremony, etc. They have not a mind to consider, that in the state of innocency, there was no servitude or bondage, no manservant, or maid-servant, neither any servile labor: and consequently no Sabbath day, ordained for a day of rest, from servile labor.

The Sabbath therefore of Genesis, and of the fourth Commandment, were of a different quality: and the perpetual obligation of the Law of the fourth Commandment in respect of a seventh day Sabbath, cannot be maintained by the second of Genesis Thirdly, Admitting the Sabbath of Genesis, to have been observed as a moral precept: it will be impossible to prove, it was naturally Moral, but only such, by virtue of GOD’s positive Law. Read before pag.34.

J.D. The manner of delivery, confirms the perpetuity of the Sabbath. 1 . God, by His own voice commanded it. 2 . He wrote it in Tables of stone. 3 . He placed it in the Ark.

Now, if all the ten Commandments were written altogether by GOD, and no exception made, whereby the Sabbath should be inferior to the rest, a man may as well rend any of the other away as this.

Answ. If these Divine actions conclude the perpetual morality of the Sabbath: then the seventh day Sabbath is perpetually Moral, and not the Sunday or Lord’s Day: for the Saturday, was the day pronounced, written, and placed in the Ark, in such manner as the Objector speaketh: and Mr.D. his authority, magisterially pronouncing, that these Divine actions, make precepts simply and perpetually moral: Persuaded Theoph. Brab. to resolve to die a Martyr, in defense of the perpetual obligation of the old Law, of the Saturday Sabbath. Read before pag.24., etc.

Secondly, It is utterly false, that God’s immediate speaking, makes a Precept simply moral; for then the precept of circumcision should have been such, because God Himself immediately delivered it, Genesis 17:1.

And if God’s own writing, that is, His immediate forming the characters of the fourth Commandment be an argument of the eternity of the thing written: How comes it to pass, that all those characters, written by God’s own finger, are perished and lost, so many ages since? Read before page 116.

J.D. We have the same Commandment and authority for the Lords’day, which the Jews had for their day. 1 It is called the Lord’s-day, Rev.1:10. because Christ Jesus instituted it, as a special memory of his Resurrection. 2 The Apostles by the authority of the Spirit, which always assisted them, in their ministerial offices, did alter the day, and themselves kept it, and ordained it to be kept, in all Churches, Acts 20:7. 1 Corinthians 16:2.

Answ. 1. If we have the same Commandment, and authority for the Lord’s-day, which the Jews had for the old Sabbath: then God Almighty hath pronounced, written, and engraved the Law, for the Lord’s-day, as he did in times past for the Sabbath-day: and it may be that Ad Calendas Graecas, M.D. and M.Cl. or their heirs and assigns, will show us this law. 2 If Christ instituted the Lord’s-day, in memory of his resurrection, then the Lord’s day is not the Sabbath which was instituted in paradise: nor yet the Sabbath concerning which it is said in the fourth Commandment, Remember the Sabbath day, to keep it holy, etc. 3 If the Apostles altered the Sabbath into the Sunday, then the observation of the Sunday is grounded upon Apostolical Authority: and not upon the Law given in Mount Sinai.

If it will not hold, we have not the same Sacraments, as concerning the outward seals which the Jews had, for they had circumcision and the Paschal Lamb: therefore we have no seventh day sanctified, because that day is changed.

Answ. This instance makes against the objectors’ Tenet. For they maintain that the Law of the fourth Commandment is in force, and obligeth Christians, to the observation of the Lord’s-day. But in their instance the Law of circumcision, and of the Passover is expired and abolished, as well as the sacramental, and ceremonious actions, commanded by that Law:

Therefore, if the old Sabbath which was the subject of the Law of the fourth Commandment, is expired, then the Law itself, obligeth not Christians, to the observation of the Lord’s-day. For the prime subject, or material object of a Law, is a substantial part thereof: and therefore if that be taken away, or destroyed, the Law itself ceaseth.

AN EXAMINATION OF A PASSAGE OF D.BOWND, IN HIS TREATISE OF THE SABBATH, PAG.247.

We Christians should take ourselves as straitly bound to rest upon the Lord’s-day, as the Jews were upon their Sabbath. For seeing it is one of the moral Commandments, it bindeth us as well as them: for they are all of equal authority, and do bind all men alike.

Therefore, when as in the other 9. Commandments we do truly judge ourselves to be as much restrained from any thing in them forbidden, and as precisely bound to do any thing in them commanded, as ever the Jews were: and in all those we put no difference, betwixt ourselves and them: as in keeping our selves from Images, from blasphemy, murder, theft, adultery, etc. Why should we then imagine that in this one the LORD hath privileged us, above them? or think, that when he gave his Laws indifferently to all mankind, his meaning should be, to give a dispensation to the Gentiles, above the Jews in this one?

D.B. His Position is: Christians under the Law of grace, are as strictly bound, to rest upon the Lord’s-day, as the Jews were upon their Sabbath.

His Argument, All moral Commandments are of equal authority, and were indifferently given to all mankind, to Gentiles as well as Jews: and they bind all men alike.

The fourth Commandment is simply and perpetually moral, and not ceremonial, in whole or in part. p.40.

Therefore the fourth Commandment is of equal authority, and bindeth Jews and Gentiles in one and the same manner.

Now the fourth Commandment enjoined the Jews, a careful, precise, and exact rest, upon the Sabbath-day, P.124. And the Sunday, or Lord’s-day, is the Christian Sabbath, commanded by the fourth precept of the Decalogue: therefore Christians under the Gospel, are to observe as precise and strict a rest upon the Dominical-day, as the Jews did upon the Legal Sabbath. And like as the other nine Commandments prohibiting Images, Blasphemy, Murder, Adultery, and Theft, oblige all mankind equally, and without any difference or dispensation: so this fourth Commandment prohibiting secular works and actions, recreations, etc. obligeth without all difference, and admitteth no manner of dispensation.

Answ. The Doctor’s position, to wit, Christians are as strictly bound to rest upon the Sunday, as the Jews were upon the Legal Sabbath: is not orthodoxal.

MY REASONS.

1 The Jews were literally and expressly commanded, to observe a strict rest upon their Sabbath: But Christians have received no such commandment. 2 The legal rest of the Jews, was typical, and ceremonial: read before Pag.163. And it appertained, to the servitude of the old legal covenant: read before Pag.168. It was commanded the Jews, to be a note distinctive, betwixt them and other Nations: and if you take away the ceremonial end, many branches of that abstinence and rest, had no profitable use, Exodus 16:23.29. & Chap.35.3. 3 The ancient Catholic Church constantly taught, that strictness of rest upon the Sabbath day, is taken away by Christ, under the Gospel. And I have proved at large, in a precedent passage, that in the Primitive Church, Christian people of devout quality, used to work upon the Lord’s-day, after that the public services and offices of the Church were ended. Read Pag.219.

THE DOCTOR’S ARGUMENTS IN CONFIRMATION OF HIS FORMER POSITION, ARE DEFECTIVE.

1 It is a palpable error to affirm, That the fourth Commandment is simply and entirely moral.

For if it is such, then all the parts, and circumstances thereof, to wit, the particular day of the week, specified and commanded, and the particular reason and motive upon which the Lord himself grounded his precept, for the observance of that special day, are simply and totally moral, and consequently, Christians are obliged by the fourth Commandment, to keep holy the seventh day of every week, from the Creation. 2 The Sunday is a distinct day from the Sabbath of the fourth Commandment. It is an Evangelical day, grounded upon the Resurrection, and not upon the Creation: and by the ordinance of the holy Catholic Church, (not by the Law of the fourth Commandment) it succeedeth the legal Sabbath.

Baptism succeedeth Circumcision: Ordination of Evangelical pastors, succeedeth Levitical consecration. But neither Baptism nor Ordination, are in force under the Gospel, because of the Old Law of Circumcision, and Levitical Consecration.

There is a moral equity in the Levitical Law of consecration, namely, that no man shall take upon him Ecclesiastical function, without lawful calling, Hebrews 5:4.

Likewise there is a moral equity, in the old Law of the fourth Commandment, that the Servants of God and Christ, shall depute a weekly day, or some other sufficient time, to the solemn religious service of their great Lord and Master. But more than this cannot be derived from the fourth Commandment. For the Letter of that Commandment, is express for Saturday: and by way of inference, no more can be concluded for Sunday: than for part of Friday, and Saturday.

For as GOD Almighty rested from the work of prime creation, on Saturday; so our Savior rested from all his satisfactory works of Man’s Redemption, upon the latter part of Good-Friday, and the Saturday following.

The Doctor’s bold assertion, That the Sabbath Law, indifferently obliged Jews and Gentile: and that the Gentiles have no more liberty to labor, or to use civil recreation, upon the Sabbath, than they have, to worship Images, or to blaspheme, steal, murder, commit fornication, etc. is destitute of all truth. For, 1 The Gentiles were not called, either Exodus 16:23. or Exodus 20:8. when the Sabbatical Law was delivered: and if they had presumed, to come near Mount Sinai, at the promulgation of the Law, they must have been stoned, Exodus 19:12. And it is expressly delivered in Scripture, that the Gentiles had not the Law revealed to them: Deuteronomy 4:8. What Nation is there so great, that hath statutes and judgments so righteous, as I set before you this day? Psalm 147:19. He sheweth his word unto Jacob, his statutes and his judgments unto Israel: he hath not dealt so with any Nation, neither have the Heathen knowledge of his laws. Romans 9:4.

But no Law binds without promulgation and manifestation to the Subjects.

Read before pag.33,34.36.

R.B. His Argument for the Sunday Sabbath, from the Day of Resurrection.

The fourth Commandment stands in force to us, and the LORD’s Resurrection, resting from the work of our Redemption, and Rejoicing in it, blessing it with that work, with divers apparitions that very day, and sanctifying it, with spending it among His Disciples, in His presence bodily now glorified, in heavenly expositions and operations upon their hearts, and in return of it at Whitsuntide, with Mission of the Holy Ghost: This, I say, applieth and determineth it to this day, we now observe. And as the Jews are sent to seek the precise day in the LORD’s resting from the works of Creations:

So we are sent to the rest, from the work of Redemption.

The institution of this day, is clearly in the very work of the Resurrection:

As the institution of the seventh day was in the work of finishing the Creation.

The main reason of the Jews’ Sabbath is, because it was the Sabbath of the LORD: In like manner ours is the Sabbath of the LORD CHRIST, when He had finished the work of our Redemption. For which cause He taketh this Name: The Son of man is even the LORD of the Sabbath. As if in more words He should say: When GOD the Father had once ended the making of the World, and published Himself to be the LORD of that rest, and dedicated it to Himself, giving it the name of the Sabbath of the LORD: In like manner when I shall have finished the work of man’s Redemption, I will rest, and have the day of my rest, dedicated to myself: for which cause, I say, that the Son of man is even LORD of the Sabbath also, and it shall be called the LORD’s Day.

G.W. of the Sabbath.chap.3. As GOD the Father did sanctify the seventh day from the Creation, by His resting upon it from the Creation: So did God the Son sanctify this seventh from the Redemption. Because that this work of the Redemption being a greater work than that of the Creation: and His rest from affliction being a greater rest than from labor: it better deserved to bear the name and credit of the day, than that from the Creation.

H.B. That day which is the day of the LORD’s rest, from the most glorious work that ever the Lord wrought and finished, Is that day which the LORD hath commanded to be solemnly sanctified, and holily rested upon, by His people.

But the first day of the week, is the day of the LORD’s rest, from the most glorious work that ever the Lord wrought and finished.

Therefore the first day of the week is that day which the Lord hath commanded to be solemnly sanctified, and holily rested upon by His people.

The Assumption cannot be denied, that the first day of the week was the day of the Lord’s rest, from the most glorious work that the Lord ever wrought and finished, to wit, the work of Redemption, from which he rested in the Resurrection.

Again, It cannot but be confessed, that that Day is to be sanctified for the Sabbath day, which is the Day of the Lord’s rest, since the Commandment saith: Remember the day of the Sabbath, or rest, to sanctify it: He saith not, Remember the seventh day to sanctify it, But, Remember the Sabbath day to sanctify it. That 7th day which must be sanctified, depends upon the Sabbath day, or day of the Lord’s rest, on what day soever it falleth: Now the day of Christ’s Resurrection, which brought in the most glorious rest, was the first day of the week.

Answ. 1. It is acknowledged, that the work of human Redemption, was a most gracious and glorious work: And that in three respects. 1. The fountain and original cause thereof, was the Riches of the mercy of GOD, and the abundance of His love to mankind. Ephesians 2:4. John 3:16. John 4:9.10. Secondly, it was effected by extraordinary means, to wit, not merely by the Word and Imperative power of GOD, as Genesis 1:3. but by the Mission, Incarnation, Humiliation, and Passion of the only and dearly beloved Son of GOD, John 3:16. Galatians 4:4. Philippians 2.6,7,8, etc.

Thirdly, The fruit, benefit, and effect thereof, was, glory and honor to GOD Almighty, Luke 2:14. And glory, honor, and eternal life and happiness to every one which believeth, and worketh good, both to the Jew, and to the Gentile.

Secondly, The Doctrine of our Church is: That the dearly beloved Son of GOD, JESUS CHRIST, made perfect our Redemption by his death. To wit, the whole work of man’s Redemption, which was to be performed by the payment of a price, and satisfaction for sin. But this great work of human Redemption, was not effected by the Resurrection of CHRIST, but by His obedience and sacrifice on the Cross: and it was fully wrought and finished, upon the Passion-friday, when after our Savior had said, consummatum est, It is finished, He gave up the ghost, John 19:30.

Hebrews 10:14.

Thirdly, But besides the price and ransom, solved by CHRIST our Savior, for the redemption of all men, 1 Timothy 2:6. 1 Corinthians 6:20. and 7:23. it was necessary to man’s actual deliverance out of captivity, that the fruit, effect and benefit of CHRIST’s redemption, should be applied, and conferred. For without this latter, Redemption by payment of a price only, could have profited nothing. John 8:24.

Now this work of application, and actual collation of the fruit of CHRIST’s Passion and Sacrifice upon the Cross, upon man, began to be in fieri, on the Resurrection day, But it was not then finished and perfected.

For to the consummation thereof, all these actions following were necessary: 1 Our Savior’s Ascension into heaven, Eph.4:8., etc. 2 His Intercession for us at the right hand of God the Father, Romans 8:34.

Hebrews 7:25. 1 John 2:1. 3 The Mission of the Holy Ghost, upon the Apostles and primitive Church, Acts 2:4., etc. 4 Apostolical Preaching of the Gospel, to Jews and Gentiles, Luke 24:47. 5 The donation of heavenly grace, prevenient, subsequent, excitant, adjuvant or cooperant, 1 Corinthians 15:10. Philippians 2:3.

From the Premises it is evident: 1 That our blessed Savior rested, and ceased not, from the whole and entire work of man’s Redemption, upon his Resurrection day: For His actions of collation, and application of the benefit, and ultimate effect of that gracious work, had beginning upon that day, But they were multiplied, and continued afterwards, and some of them must continue to the world’s end. 2 The Day of Christ’s Resurrection, cannot be properly called a Sabbath, or day of rest: because our Savior was in action on that day, about the necessary works of perfecting man’s Redemption, by way of collation and application. For, On that day, He declared unto His little flock, the Article of His Resurrection: He began to instruct His Disciples, and to prepare them to the great work of man’s salvation, which He intended to perform by their Apostolical function. Lastly, He inspired them with the Holy Ghost, the Spirit of Grace and truth, And conferred upon them the power of Absolving penitent sinners from their sins, John 20:22,23. 3 The day of Christ’s rest and cessation from all His meritorious, satisfactory, and propitiatory actions and passions, necessary to man’s Redemption, was the latter part of Good-friday (as is before declared:) And the primitive Church, devoted the first day of the week, to the honor and service of Christ, not because of Christ’s cessation from redemptive actions: But because it was, primus dies Latitiae, the first day of joy and gladness, for the Resurrection of our Lord: and the Sun of righteousness, which had been, as it were, under a cloud, during the time of His Passion, did then begin to appear in a joyful luster: and the Disciples and little flock, amazed some days before, with sorrow and fear, began then with joy to draw water out of the well of salvation, Isaiah 12:3. and 35:10.

R.B. pag.117,118. The institution of the Lord’s-day, is clearly in the work of Christ’s Resurrection: as the institution of the seventh day, was in the work of finishing the Creation.

The Resurrection applieth and determineth the Sabbath of the fourth Commandment to the Lord’s day, etc.

Answ. 1. The Lord’s ceasing or resting from his work of prime Creation, was a motive upon which he took occasion, to institute the seventh day for a Sabbath: But his Law and precept was the efficient cause of making it a Sabbath-day. And if the divine precept had been wanting, God’s cessation on that day, had made it no Holy-day. For the Commandment of a superior, only institutes a Law: and where there is no imperative act of the superior or Law-giver, there can be no Law, to oblige the subject to obedience. 2 If God’s resting from the work of creation, was a commandment: yet Christ’s resurrection being not resting, but action and progress in the redemptive operations of the application of his redemption, was no Commandment containing an institution of a new Sabbath: For the ground of the old Sabbath was rest: and on the contrary, the day of resurrection, was spent in action. 3 All Commandments are either formal or virtual, that is, either they are positive and express denunciations of the Law-giver’s will: or else they contain something implicitly, by which the subject may collect and infer, the superior’s will.

But the act of Christ’s resurrection contains no formal or express commandment, for there are no imperative words or sentences in it, to declare any such thing. Neither doth it contain any implicit, virtual, or interpretative command: for it is inconsequent to say, Our Savior arose from death upon one Sunday of the year, to wit, upon Easter Sunday: therefore his rising from death upon Easter-day, was an institution, commanding every Sunday of the year, to be the Sabbath-day, enjoined to be kept holy, by the fourth precept of the Decalogue. 4 If the former argument have any weight, it might conclude something for Easter-day: because Christ arose from death, as upon that day. But the Author of the former argument is so far from yielding an imperative power to Christ’s resurrection, to institute Easter-day a Holy-day of the fourth Commandment: that he saith, pag.134. To say the Feasts of Christ’s Nativity, Easter, and Whitsuntide, are of equal authority with the Lord’s day; what ear can hear with patience? Now the reason why this man looks thus asquint on Easter, is, because the same is made the most solemn Festival of the year, by Ecclesiastical Law, without the approbation of the zealous fraternity.

The same author, pag.122. The Son of man being Lord of the Sabbath: rested from his work of redemption upon the day of his Resurrection.

Answ. The Son of Man being Lord of the Sabbath, rested from the work of satisfactory and meritorious redemption, upon Good-Friday, before Sun was set: and he continued in his bed of rest, namely his sepulcher, the whole Sabbath following, until Sunday morning: and he no more rested upon his Resurrection day, than he did upon every day after until his Ascension, and since his Ascension, until the world’s-end.

Ib. He signified hereby his will, to have that day of his rest, dedicated to his weekly service, and to be called the Lord’s-day. And thus the will of the Father shall be fulfilled, that as they honored the Father in keeping the Sabbath betwixt the Creation, & Redemption: so they should honor the Son in keeping the Sabbath, betwixt the Redemption and Consummation of the world.

Answ. No men living dictate more freely than these Novel Masters, and no men confirm their dictates more idly: for they neither bring Scripture, nor sense and reason, nor any authority to make good their bold assertions. 1 This man saith, Christ signified such a thing, etc. But by what sign signified he this? for he expressed his mind and will, by no formal speech: he expressed the same by none of his deeds: neither hath he expressed it, in his word. 2 The Synagogue or Jewish Church honored the Father in keeping the Sabbath from the days of Moses, and during the old Law, until the time of the Gospel: and this is all that can be proved, out of the Scripture.

The Church also hath honored the Son, in keeping holy the Sunday ever since the Apostles: not by virtue of the Law of the fourth Commandment:

For that Commandment enjoineth Saturday: but for the same reasons it observes Easter, Whitsuntide, and the Feast of Christ’s Nativity: that is, according to the rule of Christian liberty: and because it is an act of piety and gratitude, to honor Christ upon those set and solemn festival days, which by lawful authority are appointed.

THE CONCLUSION OF THIS TREATISE.

It is effectually proved, in the precedent disputation, that T.B. his Doctrine concerning the old Sabbath, is erroneous, and the Dictates and Principles, which he received from the Sunday Sabbatizers, are not divine verities, but bold and blind fancies and presumptions.

It pleased God Almighty, Who resisteth the proud, but giveth grace to the lowly, to open the eyes of this Errant to discern truth, when it was revealed, and to submit himself unto it, so that upon conference he became an unfeigned convert, and in a public and honorable audience, he made this voluntary and humble submission and concession following. Whereas I Theophilus Brabourne, have been convented in this honorable Court of High Commission, for causes Ecclesiastical, for penning and publishing a certain book, entitled, A Defence of that ancient ordinance of GOD, the Sabbath-day: Wherein I have rashly and unadvisedly maintained, that the Saturday of every week, ought necessarily to be our Christian Sabbath-day, now in the time of the Gospel, according to the rule of the fourth Commandment: I do now (upon further trial, and better advisement, being in conscience convinced of mine error) sincerely confess & acknowledge, that my said Position touching the Saturday Sabbath, was a rash and presumptuous error: and by these presents, I do here in all obedience and humility, make my humble submission unto my holy Mother, the Church of England, promising, that I will ever hereafter carry my self as an obedient Son, in all peaceable and dutiful behavior, to my Mother, the Church, and to the godly Fathers and Governors thereof.

And as touching the Sunday or Lord’s-day, I do confess and acknowledge, that the same is an Holy-day of the Church: yea, and a most ancient Holyday, and very honorable. For S. ignatius, who lived in the days of S. John the Apostle, calleth it the Queen and Princess of days. And other of the Primitive Fathers, do give the same day very honorable Titles, and did exhort their auditors, to observe it religiously: and further I do confess and acknowledge, that this day is religiously to be observed, and that upon the same grounds, and in the same manner as is directed by the Canons of our Church, and Statutes of the Land.

The means by which this man was thus converted, was an ostension of the extreme falsity of all and every one of those principles which some Novel Catechisers, Lecturers, and inconsiderate teachers, have by preaching and printing, published unto the world, as divine oracles: a breviate whereof T.B. delivered to a member of the honorable Court of High Commission.

Right Reverend, many printed books, allowed in public, and many Sermons of late years, and nowadays also preached, by men which have the command of many people’s ears and consciences, upon an opinion of their great sincerity: deliver with as much confidence, as they do the Articles of the Apostles’ Creed, such maxims and positions concerning the Sabbath day, as do by a necessary consequence conclude my assertion concerning the old Sabbath. 1 They affirm, that the law of the Sabbath delivered in the fourth Commandment of the Decalogue, is a precept of the Law of Nature. 2 The Law of the Sabbath is simply, totally, and perpetually moral: and of the very same quality with the other nine Commandments. It can no more be partly moral, and partly ceremonial, than the same living creature can be partly a Man, and partly a Beast. Who can deny (saith one of them) the keeping of the Sabbath to be moral, but he must withall proclaim open enmity to God’s worship, and to man’s salvation? The time of keeping the fourth Commandment, is limited by God, to the seventh day; and how can this day be separated from the Sabbath, it being an inseparable circumstance of the substance of the fourth Commandment?

And these powerful Teachers (for so they are commonly styled by their disciples) confirm their fore-said Doctrine, in manner following. 1 The fourth Commandment of keeping holy the seventh day Sabbath, was delivered in Mount Sinai, by God’s own immediate voice: and it was charged by way of command: therefore it is moral, unchangeable, and indispensable. 2 . The same was written together with the other nine Commandments with the finger of God, in a Table of stone, to signify the perpetuity of it: also, it was placed in the Ark of the Testimony, within the Sanctum Sanctorum: and the common Preface of the Decalogue confirms the morality of this Precept, as well as of the rest. 3 The observation of the Sabbath day, is straitly commanded in the Scripture, and the transgression thereof, was punished with the same penalty, wherewith blasphemy and adultery were punished, namely, with stoning to death. 4 The perpetual observation of all the ten Commandments, whereof the Law of the Sabbath is one, is confirmed by CHRIST, Matthews 5:16. etc.

And certain holy persons are commended in the Gospel, for keeping the Sabbath according to the fourth Commandment, Luke 23:56.

Lastly, when Saint Paul’s words, Colossians 2:6. are alleged to shew, that the seventh day Sabbath was a legal shadow, they elude this Text, saying that the Apostle speaketh of annual Sabbaths, and not of the weekly Sabbath of the fourth Commandment.

Now these doctrines and positions, being openly and commonly preached, and printed by men of esteem with the multitude: and also being inculcated in private conferences with great confidence: and the Governors of the Church, forbearing to reprove or censure them: How could Theoph.

Brabourne conceive otherwise, but that these former principles, and arguments, from whence he sucked his error, had been infallible verities.

This relation and confession of T.B. after his conversion, declareth, how perilous a thing it is, for private men, to dogmatize their own novel and singular opinions: and likewise it serveth to admonish such heady leaders, not to presume upon their own judgment, above that which is meet: Saint Jerome hath delivered a golden Rule to this purpose, saying: Bonum est obedire majoribus, etc. It is a good thing, and very safe (for themselves and others) that men of inferior quality, be guided and instructed by those, who in judgment and wisdom go before them: and not to make presumption, which is a perverse guide, their Counsellor.

Gregory Nazianzene adviseth men of less judgment to imitate Zacheus in the Gospel, who being a man of low stature, climbs up into a Sycamore tree, to behold and know CHRIST.

Wise and learned men (saith S. Augustine) stand between God and such as are foolish and want understanding: and it is a great furtherance of science, to join oneself with men of understanding: for these latter have eyes of knowledge, and the other must lend an ear, of belief and obedience.

It cannot go well with the Church, unless due subordination, (whereof God Himself is Author) be maintained and observed: and that men of meaner judgment and capacity, submit themselves to such as are able to govern and direct them. The foot must not usurp the dignity and functions of the head: nor the tongue the office of the understanding. For if this be permitted, dangerous confusion ensueth: Many desperate and pernicious errors will abound: And the unseamed coat of CHRIST (which was a figure of the Church’s unity) will be rent and torn with division and contention.

In Ancient time, when Christian people were truly virtuous and religious, they observed and maintained order and unity, with conscience and care, as well as verity, Colossians 2:5. and if persons of most eminent quality, either for learning or sanctity, became singular in their dogmatizing, and went byways, out of the common road of the holy Church, it brought a stain upon them, as we may perceive by the examples of Tertullian, Origen, Appolinaris, etc.

But it fareth ill with the Church, when singularity of opinion, novel dogmatizing, and semblance of piety, shall so far advance the reputation of presumptuous Teachers, Ut fiant magistri, qui vix poterant esse discipuli, That they are made masters and leaders, who are scarce worthy to be disciples.

In later times this mischief hath prevailed, and infected Christian people:

The remedy whereof must be a general submission of private persons, to the judgment and authority of those Leaders, who guide them in the old ways of sacred Scripture, and of the holy . . . Fathers of the true ancient Catholic Church . . . and not hastily to build their faith upon [tea]chers, who instead of sound and ancient verity, endeavor to obtrude *, the novel imaginations of their own brain. Where this rule is observed, there God’s people are edified with sound and wholesome doctrine: Pure religion, and undefiled worship and service of God and Christ, are maintained and exercised: And the holy apostle’s rule, which is, to keep the unity of the Spirit in the bond of peace, is duly observed, Ephesians 4:3.