CHAPTER XV. (1)

Of the time of worship.

1. THE most solemne time of worship is now the first day of every week which is called the Lords day, Rev. 1. 10. 1. Cor. 16. 2.

2. And it is called the Lords Day, by the same reason that the holy Supper of the Eucharist is called the Lords Supper. 1. Cor. 11. 20. Namely because it was instituted by our Lord Jesus Christ, and it must be referted to the same Lord in the end and use of it.

3. It is necessary that some time be given for the worship of God, by the dictate of naturall reason: for man must needs have time for all, especially his outward actions; neither can he conveniently attend Divine worship, unlesse for that time he cease from other workes.

4. Thus far therefore the time of worship falls upon the same precept with the worship it selfe; for as when God created the whole world, he is said also to have created time together with it; so also when he commanded, and ordained religious actions, he did also withall command and ordaine some time or necessary circumstance.

5. That some certaine day is to be ordained for the more solemne worship of God, this is also of morall naturall right, not unknowne to the very heathen, who had alwayes through all ages their set and solemne feast dayes.

6. That this solemne day ought to be one at least in a week or in the compasse of seven; this belongs to positive Law, but yet it is altogether of unchangeable

institution: so that in respect of our duty and obligation, it hath the very same force and reason with those that are of morall and naturall right, and so it is rightly said of the Schoolmen, to belong to morall right; not of nature, but of Discipline.

7. That this institution was not ceremoniall, and temporall; it appeares sufficiently by this, that it hath nothing proper to the Iewes, or to the time of the ceremoniall Law; for none can, or dare deny, but that such determination might be made, at least for a morall reason and benefit, because although naturall reason doth not dictate the very same determination as necessary, yet it dictates it as convenient, as it doth apprehend it to be fit that the worship of God be frequently exercised, and it cannot but acknowledge this determination in respect of the frequency of the dayes to be in this respect convenient.

8. The same also is manifest by this that from the beginning of the Creation, when there was no place for ceremonies that had respect to Christ the Redeemer the seventh day, or one of seven was set apart for the worship of God, Gen. 2. 3.

9. For whereas some doe contend, that this was spoken by a prolepsis or anticipation; or that the seventh day was at that time sanctified in the mind and purpose of God, not in execution: or that then there was a foundation laid of that sanctification to come; and not the obligation or Law it selfe. This may be refuted by divers arguments. For 1. This anticipation never came into any mans mind, who was not before anticipated with prejudice about the observation of the Lords Day. The Iewes of old did never dreame of it; whose received opinion was, that this feast was [gap] among all Nations from the beginning of the World. Philo [gap]. 14. In the new Testament there is no such thing taught or

declared. The authors themselves of this opinion doe grant it to be probable, that some observation of the seventh day, did begin from the beginning of the Creation. Suarez de diebus Fest. The best interpreters (Luther, Calvin, &c.) Whom none will affirme to have offended on that side in giving too much to the Lords Day, doe simply, and candidly acknowledge, that the seventh day was sanctified from the beginning of the World. 2. There can be no example given of such like anticipation in all the Scripture: for although the name of certaine places are sometime used, proleptically, especially in the booke of Genesis, yet there is no mention at all of such a prolepticall Institution, either in that booke, or in any other of the whole sacred Scripture. 3. The words and phrases of the very place evince the contrary. Gen. 2. 2, 3. For the perfection of the Creation is twice joyned together with the sanctification of the seventh day in the very same manner and phrase, as the Creation both of other Creatures and of man himselfe, is joyned with their blessing. Genesis 1. 21. 22. 27. 28. 4. Neither the purpose of God, nor a naked foundation of the thing it selfe sufficeth, to ground and uphold such a phrase of Sanctification and Benediction. For by this reason it might be said, that God sanctified Water, Bread and Wine for the Sacraments of the New Covenant, from the time that he gave the promise of breaking the Serpents head by the seed of the woman. Genesis 3. 15. For then God did purpose to seale that covenant of grace by such seales, some foundation of which seales also was laid partly in the promise it selfe, and partly in the creation of those thi[gap]gs which might actually be used to such sealing. 5. From such a foundation laid in the first Crea[gap]ion, the Prophet gathers a perpetuall rule and Law. Malac. 2. 15. Did he not make one? and why one? To seeke a godly seed. So in like manner may

we: did not God rest the seventh day? and why the seventh day? to sanctifie the seventh day to God. 6. Upon this very thing the arguing of the Apostle seemes to be grounded, Hebrews 4. 3, 4, 5, 7, 8, 9. Which is thus. There was a double rest mentioned in the Old Testament, whereof the godly were made partakers in this life. One was of the Sabbath, and the other was of the Land of Canaan: but David Psalme 95. promissing rest, speaketh not of the rest of the Sabbath, because that was from the beginning of the World: nor of the rest in the Land of Canaan, because that was past, not to be expected. To day therefore he understands a certaine third rest, that is, eternall in Heaven.

10. Neither doth it any thing hinder this truth, that it is not recorded in the History of Genesis, that the observation of the seventh day was solemny kept by the first Patriarchs. For 1. All and every thing which was observed by them for a thousand and five hundred yeares, neither could nor ought to be particularly declared in so short a History as is that of Gensis. Also after the Law of the Sabbath delivered by Moses, there is no mention in the booke of Iudges and some other Histories, of the observation of it. 2. If this very thing be granted that the observation of this day was for the most part neglected, yet this ought no more to make the first institution doubtfull, then Polygamy of the same times can shew that the sacred Lawes of Wedlock were not equall in time with the very first mariage. 3. Before the promulgation of the Law in Mount Sinas, the observation of the Law is propounded and urged, not as a new thing, but ordained of old. Exodus 16. 24. 30. Which although it may be affirmed of sacrifices and some other ceremoniall observations, yet in the Sabbath, there seemes to be for the reasons before put, a certaine respect had unto the first institution, which was equall in time with mans Creation, which is also

declared in the 30. Verse in that word of the time past, hath given you, &c. 4. Among the very Heathens, there were alwayes those foot-steps of the observation of the seventh day, that it is more then probable, that the observation of the seventh day was delivered them from those Patriarchs whose posterity they were. Iosephus in his last book against Appion, denies, That there can be found a nicity either of the Greekes or Barbarians, which had not taken the resting from labour on the seventh Day, into their own manners. Clemens Alexandrinus Lib. 5. Stromat. doth demonstrate the same thing also: [gap]. That not only the Hebrewes, but the Greekes also observe the seventh Day. Euseb. de praeparatione Euangelica lib. 13. affirmeth, that not only the Hebrewes, but almost all as well Philosophers as Poëts, did know that the seventh day was more holy. Lampridius in Alexandro Severo, tells that on the seventh day, when he was in the City, he went up to the Capitoll and frequented the Temples. Neither is it far from this purpose that holy dayes were wont to be granted to children in Schooles on the seventh day. Lucianus in Pseudologista, Aulus Gellius. li. 13. cap. 2. And some heathen Doctors, were wont to dispute only upon the Sabbaths, as Suetonius relates of one Diogenes, lib. 3. Hesiod. lib. 2. Dierum. [gap]. Li[gap]s [gap].5.The former forgetfulnesse or carelesnesse, and neglect of this day, is easily seene to be reproved by that same horratory word, which is used in the beginning of the fourth Commandement. Remember.

11. But the right, and morall perpetuall authority of this institution is most of all declared from this, that it is expresly commanded in the Decalogue; for this is a most certaine rule, and received among all the best

Divines; That morall precepts were thus differenced from ceremonialls and Iudicalls, that all and onely moralls were publickly proclaimed before all the people of Israel from Mount Sinai, by the voyce of God himselfe, and afterward also written, and written againe as it were by the finger of God himselfe, and that in Tables of stone, to declare their perpetuall and unchangeable continuance; Christ also doth expresly testifie that not one Iot, or tittle of this Law should perish. Matthew 5. 18.

12. That which is commanded in the fourth Commandement, is not indeed of a morall nature in the same degree and manner altogether with those things that are commanded, for the most part in all the other Commandements; because it belongs to positive right, whence also it is, that whereas the three former Commandements were propounded negatively, by forbidding those vices unto which we are prone by the pravity of our nature, this fourth Commandement is first propounded affirmatively in declaring and commanding that which in this part pertaines unto our duty, and afterward negatively, by forbidding those things which are repugnant to this duty; which also is in part the reason of that admonition which is specially prefixed before this precept, Remember the Sabbath day, that is, Remember to keepe this day, as it is explained, Deut. 5. 18. Because it may more easily be forgotten, seeing it belongs to positive right, then many other things which are more naturall. Yet this positive right upon which this ordinance is grounded, is Divine right, and in respect of man altogether unchangeable.

13. Those who turne this fourth Commandement into allegories of a cessation from sinnes, and from the troubles of this life, and such like, and thence doe faigne a fourefold, or a fivefold Sabbath, according to their manner, who play with Allegories, they attribute nothing

at all to this member of the decalogue, which doth not as well, and much more properly agree to many Iewish ceremonies, which are now wholy abrogated.

14. But those that would have this precept ceremoniall (as they would have the second to be also) besides that they are sufficiently refuted, by those things which have beene spoken before, they contradict the expresse testimony of Scripture, which affirmes that ten words, or morall precepts are contained in the decalogue, Exod. 34. 18. Deut. 4. 13. & 10. 4. Where they leave only nine, or rather eight.

15. They who would have that only to be morall in this precept, that some time, or some certaine dayes, should be assigned to Divine worship, doe no more make this ordinance to be morall, then was the building of the Tabernacle and Temple among the Iewes. For by that very thing this was declared to all to be the perpetuall Will of God, that some fit place is alwayes to be appointed for Church meetings, and publick exercises of Divine worship: so that by this reason, there is no more a morall precept given touching some time of worship, then there is given touching the place, and so neither that indeed (which only they leave in the fourth precept.) Thou shalt observe Feast-dayes, ought any more to be put in the Decalogue then this, Thou shalt frequent the Temples.

16. Moreover, the yearely Feasts, new Moones, and the like ordinances, which were meerely ceremoniall, doe containe that generall equity also in them, and doe still teach us that some certaine and fit dayes ought to be appointed for publick worship: finally, by this reason God should by this Commandement command severall men, nothing at all: for seeing the institution of dayes by this opinion is only commanded immediatly, and it is not in the power of private men to ordaine

these or those dayes for publick worship, by this, meanes nothing at all should be commanded but at their will who are in publick office: neither should any thing be commanded them in speciall, but only in generall, that they doe according to their wisdome in setting apart dayes to publicke worship, so that if it seeme good to them to appoint one day of twenty or thirty to this use, they cannot be reproved of any sin in this respect, as if they broke this Commandement.

17. If there were ever any thing ceremoniall in the Sabbath in respect of the very observation of the day, that is to be accounted for a thing added to it, or a constitution comming extrinsecally, beyond the nature of the Sabbath, and the first institution of it; and so it nothing hinders but the institution of the seventh day was simply morall: for so there was a ceremoniall respect of some type added to some other Commandements, as in the authority of Fathers, and the first borne of Families, which pertaine to the first Commandement, there was a certaine adumbration of Christ, who is the first begotten among the Sons of God.

18. Neither yet doth it certainly appeare in the Scriptures, that there was any ceremony properly so called, or type, in the observation of the seventh day: for whereas Heb. 4. 9. there is mention made of a spirituall Sabbatisme, prefigured before by a type, it is under the respect of a type referred only to the rest promised in the Land of Cannaan, and by comparison of things like to the rest of God; but in no sort, or in the least signification is it referred to the rest commanded in the fourth Commandement, as unto a type or shaddow.

19. But whereas in Exod. 31. 13. 17. And Ezech. 20. 20. The Sabbath is called a signe betweene God and his people, it cannot thence be made a type or representation of any future grace: Because 1. A signe doth

often note the same that an argument, or instruction, as also the most learned interpreters doe note upon. Exodus 31. It is a signe between me, &c. that is, an instruction. So our mutuall love is a signe that we are the Disciples of Christ. Iohn 13. 35. But it is not a type. 2. The Sabbath in those places is not said to be a signe of some thing to come, but present, as every visible concomitant adjunct is a signe of the subject being present. For in the observation of the Sabbath there is a common, and publike profession of that communion which is between God and us: as therefore all solemn profession is a signe of that thing whereof it is a profession, so also the Sabbath is in that common respect called a signe.

20. And this is the most proper reason, why the observation of the Sabbath is so much urged, and the breaking of it so severely punished in the old Testament: namely because there was in the Sabbath a common and publike profession of all Religion; for this Commandement as it is a close of the first Table of the Law, doth thus summarily containe the whole worship of God, whilest it commands a certaine day for all the exercises thereof. Esay 56. 2.

21. There were many ceremonies ordained about the observation of the Sabbath: but the observation of the Sabbath was no more made ceremoniall by them, then it was judiciall or politicall, because of those judiciall Lawes, whereby it was then provided that it should be celebrated most religiously. Exod. 31. 14.