CHAPTER XV. (2)

22. That accommodation of the fourth Commandement unto the speciall state of the Iewes, which was in the observation of the seventh day from the beginning of the Creation, doth no more make the precept it selfe ceremoniall, then the promise of the Land of Canaan, made to the people of Israel, That thou mayst live long in the land which the Lord thy God giveth

thee, makes the fift Commandement ceremoniall: or more then that Preface, I am the Lord thy God which brought thee out of the Land of Egypt, makes all the Commandements ceremoniall.

23. It may indeed be granted that a more strict observation of the Sabbath was commanded in those dayes, applied to the time of Pedagogy and bondage, which is not of force in all ages; yet this hinders not, but the observation it selfe is plainly morall and common to all ages.

24. Yet there can be nothing brought out of the Scriptures, which was at any time commanded about the strict observation of the Sabbath to the Iewes, which by the same reason doth not partaine to all Christians, except the kindling of fires, and preparing their ordinary food. Exod. 35. 3. & 16. 14. And those precepts seeme to have been speciall, and given upon particular occasion; for there is nothing said about the kindling of fire, but in the building of the Tabernacle, which God would declare was not so holy a worke, but it might and ought to be intermitted on the Sabbath day. Neither is there any mention of the preparing of victualls, but when Manna was by a miracle sent from Heaven, which was also by a miracle preserved on the Sabbath day. And by the History of Christ it appeares very likely that he did approve of preparing victualls, done by kindling of a fire, upon the Sabbath day. For being invited by the Iewes to a feast which was had on the Sabbath day, he refused not to be present. Luc. 14. 1. &c.

25. Whereas the reason of the Sabbath doth sometime seem to be referred to the delivering of the people of Israel out of the captivity of Egypt, it doth not turne the Sabbath into a ceremony. For 1. All the Commandements are in some sort referred to the same deliverance, as appeares by the Preface of the decalogue.

2. It doth not appeare that the Sabbath it selfe had any singular relation to this deliverance, but that there is mention made of the deliverance, out of Egypt, Deut. 5. 15. For that reason onely, that seeing the Israelites had been servants before in Egypt, they ought the more readily and willingly grant this time of rest to their servants.

26. Whereas the last day of the weeke was of old observed; this was anciently ordained by God from the time of the first Creation, because God did that day cease from the workes of Creation.

27. Whereas the last day of the weeke is now changed into the first day, this was not done by humane, but Divine authority. For he only can change the day of the Sabbath, who is Lord of the Sabbath, that is, Christ. Marc. 12. 8. Whence also that first day which succeeded, is properly called the Lords Day.

28. If this Lords Day be granted to have been of Apostolicall institution, yet that authority which it is Built upon, is neverthelesse divine; because the Apostles were no lesse guided by the spirit in holy institutions, then in propounding the doctrine of the Gospell, either in word or writings.

29. Also seeing this institution was grounded upon no speciall occasion that was to continue for a time only, whereby it might be made temporary, it doth necessarily follow, that the minde of the Ordainers was, that the observation of this day should be of perpetuall and unchangeable right.

30. Yet it is more likely that Christ himselfe was the author of this institution in his owne person. 1. Because Christ was no lesse faithfull in ordering his whole house, or the Church of God, as touching all things that are generally necessary and usefull then was Moses, Heb. 3. 2. 6. But no Christian can with any reason deny that the observatiō of this day is generally profitable, & in

some sort necessary for the Churches of Christ. 2. Because Christ himselfe did often appeare upon this very day to his Disciples gathered together in one place after the resurrection, Iohn 20. 19. 26. 3. Because hee powred out the holy Spirit upon them this very day, Acts 2. 4. In the practise of the Churches in the time of the Apostles when there is mention made of this observation of the first day, Acts 20. 7. 1. Cor. 16. 2. It is not remembred as some late Ordinance, but as a thing a good while received among all the Disciples of Christ. 5. The Apostles did in all things deliver those things to the Churches which they had received of Christ, 1. Cor. 11. 23. 6. This institution could not be deferred not one week after the death of Christ, and that law of one day in every week to be sanctified according to the determination of God himselfe remaine firme: which law hath beene demonstrated before to be of perpetuall right. For the Iewish Sabbath was in respect of the determination which it had to the seventh day abrogate in the death of Christ: For whereas it is read that the Apostles sometime after were present in the assemblies of the Iewes that day of the Sabbath, Acts 13. 14. & 16. 13. & 17. 2. & 18. 4. they did that chiefly in that respect, because then was the fittest occasion to preach the Gospell to the Iewes; as also afterward the Apostle did greatly desire to be at Ierusalem on the day of Pentecost, Acts 20. 16. because at that time there was the greatest concourse of the Iewes to be in that place. 7. If the institution of the Lords day was deferred so long, till the Apostles had made a separation from the Iewes, and had their meetings apart, Acts 18. 6, 7. & 19. 8. as some would have it; then all that space of time which came betweene the death of Christ and this separation, which was above three yeares, the fourth Commandement had bound none to that observation of any day: because the Iewes day

was already abolished, and by this opinion there was no new brought in the roome, and so there were only nine precepts in force all that time. 8. The reason it selfe of this change confirmes the same, which is by the consent of all referred to the resurrection of Christ: namely, because this day the creation of the new world or the world to come, Heb. 2. 5. in which all things were made new, 2. Cor. 5. 17. was perfected, so that God did now in Christ rising again from the dead, cease or rest from his greatest work. As therefore in the beginning of the creation, when God rested from his workes, he then blessed and sanctified that day wherein he did rest: so also it was meet that that very day wherein Christ did rest from his labours, himselfe also should sanctifie the same day. Neither is that easily to be rejected which is urged by some of the Ancients, out of Ps. 118. 24. This is the day which the Lord hath made; for in that very place is treated of Christs resurrection, as Christ himself interprets, Mat. 21. 42. 9. It was also most meet that the day of worship in the New Testament should be ordained by him, by whom the worship it selfe was ordained: and from whom all blessing and grace is to be expected in all worship.

31. They who account the observation of the Lords day for a tradition not written, they are hereby sufficiently refuted. 1. Because there is no one thing which depends upon tradition not written of such moment, as is the observation of the Lords day, by common consent, and the consent of all Christians almost. 2. By this meanes there is a doore opened to bring in divers superstitions, and humane devices into the Church of God, or at least to prop them up when they are brought in. 3. Many among the Papists are ashamed of this invention: for although all the Papists to cloak their superstitions, are wont to give too much to Ecclesiasticall traditions, yet in the observation of the

Lords day that impression of Divine authority appeares that it hath compelled not a few of them, to ascribe it not to any humane, but to Divine right. Bannes in 2. 2. q. 44. a. 1. Author supplementi adsummam Pisanam verb. Dominica; Abbas in cap. licet defer. n. 3. Aug. ver. feria. n. 3. Silvester. ver. Dominica q. 1. 7. Alexander also the third Pope of Rome in the very Canon law, deferiis cap. licet affirmes, that the Scripture as well of the old as new Testament, hath specially deputed the seventh day for mans rest, that is (as Suarez interprets de dieb. fest. cap. 1.) both Testaments have approved the manner of deputing every seventh day of the week for the rest of man, which is to depute the seventh day formally, although materially the same was not alwayes deputed: and in this manner it is true that that seventh day in the old law was the Sabbath, and in the new is the Lords day. 4. They among themselves who account the Lords day among traditions doe account baptizing of children also, and that with greater shew in the same place and number. But all our Divines, who have answered the Papists touching those examples of traditions, do alwayes contend that those institutions and all other which are of the same profit and necessity, are to be found in the Scriptures themselves.

32. Those things which are wont to be brought on the contrary out of the Scriptures, Rom. 14. 5. Gal. 4. 10. Col. 2. 16. do nothing at all hinder this truth. For first, in all those places the observation of some day to religious use by the ordinance of Christ is no more condemned or denied, then the choise of some cerraine meat to a religious use by the ordinance of the same Christ: but no Christian is so void of all reason, that he would conclude out of those places, that the choise of bread and wine in the Lords Supper for a religious use, is either unlawfull, or not ordained by Christ: neither therefore can any thing be concluded from them against the observation

of the Lords day by the use and institution of Christ. Secondly, the Apostle Rom. 14. doth expresly speake of that estimation of dayes, which did at that time breed offence among Christians; but the observation of the Lords day which the Apostle himselfe teacheth, hath at that time taken place in all the Churches, 1. Cor. 16. 1. & 2. could not give any occasion of offence. Thirdly, it is most like that the Apostle in that place doth treat of chusing of dayes to eat or refuse certaine meats: for the question of that dispute is propounded verse 2. of meats onely: in the 5. and 6. verses, the esteeme of a duty is joyned with it as pertaining to the same thing, and afterward through all the rest of the Chapter he treats only of meats, making no mention of dayes. Fourthly, in that place to the Galatians, it is expresly treated of that observation of dayes, moneths, and yeares, which pertained to the bondage of weake and beggerly elements, Chap. 4. 9. but it was farre from the Apostle, and altogether strange to Christian religion so to account any precept of the Decalogue, or any ordinance of Christ. Fifthly, in Col. 2. it is specially & expresly treated of those Sabbaths which were of the same kinde with new Moones, and were ceremoniall shadowes of things to come in Christ: but the Sabbath commanded in the Decalogue and our Lords day are altogether of another nature, as hath been before demonstated.

33. Neither is Christian liberty at all diminished by this opinion, (as some without cause do seeme to feare) for it is not a liberty, but a licentiousnesse not Christian, if any think themselves freed from the observation of any precept of the Decalogue, or from the institutions of Christ: and experience also teacheth that licentiousnesse, and neglect of holy things doth more and more prevaile, where a due respect is not had of the Lords day.

34. Neither also was Adam subject to any bondage, because he was tyed to sanctifie the seventh day by a speciall observation.

35. But as the beginning of the old Sabbath was at the evening; because the Creation also began at the evening, because the common masse was created before the light, and the cessation of the day from the work of Creation began also at the evening; so also the beginning of the Lords day doth seeme to begin from the morning of that day, because the resurrection of Christ was betimes in the morning, Mark. 16. 9. Iohn 20. 1.

36. For the right observation of this day two things are necessary, rest, and the sanctification of this rest.

37. The rest which is required is a cessation from every worke which might hinder the exercises of Divine worship: we must therefore abstaine that day. 1. From all these works which are properly called servile: for seeing such works were of old by name excluded, in all other solemne feasts, Levit. 23. 7. 8. 25. 32. 36. Numb. 28. 25. much more were they excluded from the Sabbath.

38. But it is ridiculous by servile workes to understand sins or mercenary good workes, or done (after the manner of servants) for reward (as some do understand them by a certaine Allegoricall sport:) for sins are not forbidden and unlawfull at some certaine times, but alwayes and every where: neither doth it pertain to the fourth Commandement to deal with all sinnes to be forbidden; although this may in some sence be granted that divers sinnes doe take some aggravation from thence if they be committed upon so holy a day, Isay 28. 4. those evill workes also which are done upon feare or hope, that is altogether servile, have in respect of their manner the same nature with other sins.

39. But servile workes are properly those, to the performance whereof servants or servile men are wont

to be used, such as are mechanick workes, and all those to the performance whereof great labour of the body is required, as to plough, to dig, &c. 2. Besides th[gap]se workes there are forbidden also upon that day all workes that are ours: as is gathered from the opposite concession which is given in the fourth precept, S[gap] dayes shalt thou worke and do all thy work.

40. Whence we may gather with the words following, on the Sabbath day thou shalt doe no worke: that all those works are forbidden which are properly called ours, although they be not to speak strictly, servile, or mechanicall.

41. Now those are our workes which pertaine to the uses of this life, that is, which are exercised in naturall and civill things, and doe properly pertaine to our gaine and profit: of which kinde are those which of their owne nature are not servile but liberall, as studyings, exercises of liberall arts; much more those which are common to free men and servants, as to Jorney, to handle civill causes, &c.

42. For so this phrase is explained, Esay 58. 3. Ye do that which delighteth you, that ye may exact all your labours, that is, ye do carefully your owne matters, Verse 13. doing thine owne wayes. But because Esayas in that Chapter doth also and chiefly treat of wicked actions, and those workes which are unlawfull at all times, as appeareth verse 6. Therefore some godly Divines do seeme to erre, who are wont to gather out of that place, that every word or thought that is humane, or pertaines to men, used on the Lords day, is to be accounted sinne: for all humane words, deeds, or thoughts upon that day whereof that Chapter handleth, (whether it be the Sabbath properly called, or a solemne feast) are not there judged to be impertinent, and in that respect simply reprehended; but those only which are wont to concerne our gaine, either