appeared to the world or the dayes of their departure hence which were the dayes of their happy inauguration into the Kingdome of glory when they both left to the Church militant the glorious example of their Christian fortitude and became an occasion of new joy to the Church triumphant by the accession of new Citizens to that heavenly society Either of which afford matter sufficient of solemne joy and rejoycing to the Church and consequently of praise and thanksgiving unto God Lastly to convince them yet farther out of their owne principles They allow the Church power in the times of great calamities either feared or felt to appoint solemne dayes of fasting and humiliation and those dayes they will have held as Sabbaths extraordinary and that therein men are bound to abstein from their bodily labours according to the same streitnesse that they are bound to observe the Sabbath I would gladly then know some reason why the Church should want power to ordeine the like dayes for the celebration of speciall benefits to be observed not as Sabbaths which are now antiquated and no presidents for us Christians but with such a cessation from labours as is necessary for the performance of the publike worship of God and fit to accompany such solemnities of publike joy and rejoycing to which Rest is more naturally requisite then to the times of sorow and humiliation But it is not the having of such dayes that some scruple at or the duties required in them for they much desire to have some dayes besides the Lords day to meet together for the hearing of the Word and for the words sake can be contented to endure the Liturgie of the Church But the things which they dislike are first the obligation that we put upon men for the observance of them for they would have the appointment and observation of them to bee held a thing indifferent and no duty binding conscience Secondly they dislike the names that we give them in that we style them the dayes of such or such a Saint which to them seemes to favour of Idolatry neither would they have them called holy dayes or accounted more holy then others forasmuch as such difference of dayes belonged to the Iewes and is now under the Gospell taken away To these I answer first for the obligation of the Churches commands and that it is not a thing indifferent to obey or disobey them I have already spoken so much as may satisfie those that are not studious of contention I onely adde now upon this occasion that it seemes to me very ridiculous to grant the Church a power of ordeining such times and yet to require that the observation of them so ordeined be held a thing indifferent For if their ordinance lay no tye upon men but leave things notwithstanding still indifferent their power surely is to no purpose and nothing worth Touching the names that we give them I say first that the festivalls of the Saints are dedicated not to them by whose names they are called but to God To him and not them our prayers are directed to him our praises though for them and with reference to those blessings which by them are vouchsafed unto us Wee honour him as the author of all that good which either they or we by them are partakers of We honour them only as his instruments and as those who having beene imitators of our blessed Saviour are worthy patternes of our imitation To this purpose wee finde the Church of Smyrna answering the like calumny raised against them by the Iewes upon occasion of their affection which they expressed toward that glorious Martyr Polycarpus These men say they are ignorant that we cannot ever leave Christ who suffered for the salvation of the whole world nor can we worship any other For him we adore as the Son of God as for the Martyrs we worthily love them as disciples and imitators of him their Lord for their insuperable affection toward their King and Master whose partners also we desire to be and to become their disciples And thus much they might easily answer themselves out of our Church Liturgy where there is no one word in any office appointed for any Saints day that gives the least ground or colour to this scruple The other imputation of Iudaisme which they taxe us with because we style our Christian festivalls holy dayes hath as weake a foundation as the former For I willingly grant them what they alleadge for the countenancing of this objection That now under the Gospell the difference of times and dayes is no lesse taken away then of meates That is as we have now no meats that are uncleane either in themselves or by reason of any positive precept given to the Iewes but that they may bee eaten with thanksgiving so neither is there any day or time which in it selfe or by reason of any such Iudaicall precept is now to be accounted more holy then others all this is evident from the places which they alleadge for this purpose Whereupon wee conclude that none of the Iewish Festivalls not the Sabbath it selfe ought to be observed by Christians nor which is more any Christian Festivall to be observed after the Iewish maner or with their rites and Ceremonies And this may justly taxe them who stand either for the Iewish Sabbath or which turne the Lords day into a Sabbath exacting the same strictnesse of observance in regard of the outward Ceremoniall Rest But it can no way prejudice the Church in consecrating dayes to the service of God or in accounting them though in themselves and setting aside the Ordinance of the Church they are all alike yet in relation to the duties to be performed in them more holy then others And this they must grant unlesse they will affirme one of these three things First That the workes of God now under the Gospel are not so great so glorious and consequently so worthy of set times for their solemne remembrance as heretofore under the Law Or that the Christian Church hath now lesse power in appointing dayes for the solemne worship of God in relation to those glorious works of his then the Iewish Synagogue once had Or lastly That the worship which wee Christians now performe to God is not so holy as that in the time of the Iewish Synagogue and so lesse able to sanctifie the dayes in which they are performed But every one of these being most absurd I conclude that to consecrate certaine dayes besides the Lords day to the solemne worship of God in memory of his speciall blessings vouchsafed to the Church on such dayes and to account such dayes so consecrated more holy then others is lawfull and free from all superstition and Judaisme And however that they who would faine affixe so extraordinary holinesse to the Lords day should of all men have abstained from this last imputation till they had better proved the immediately divine
institution of the Lords day But I have too long digressed yet not without cause in as much as they who seeme so zealous for the giving to God his due time refuse notwithstanding to give him that which the regular piety of the Ancient and our owne Mother Church hath ever upon so sound reason consecrated to him I returne now to answere another objection which they frame against the extending of our Christian liberty to the use of recreations on the Lords day The liberty of Christians say they ought to be spirituall and not in carnall and common things and therefore cannot bee extended to patronize recreations or ordinary labours on the Sunday but that they are as unlawfull on that day as ever they were on the Sabbath To this I answere that Christian liberty as it respects the things from which we are freed is not meerely spirituall but extends it selfe to carnall and common things also for thereby wee are freed not onely from the guilt and condemnation of sinne and the raigning power of it which are things spivituall but also from the servitude of the Ceremoniall Law which among other respects which it had was as a Schoole-Master or Tutour whereby the Church in her nonage or infancie was to bee kept under the Elements of the world as the Apostle calls them that is tyed to the observation of dayes and moneths and yeares and meates and drinks which being in themselves indifferent were yet forbidden the Church of those times that their bondage under these might nourish in them the hope and expectation of the promised Messias in whom they were to have deliverance and so lead or rather drive them to beleeve in Him Now when the fulnesse of time was come and that Christ was exhibited the Church being then no longer under age is not subject to those observances but for any tye of that Law of Moses now upon it enjoyes the free use and exercise of these things as indifferent As then there were many things which in themselves and to us now are indifferent prohibited to the Jewes so as they might not eate of all meates though otherwise wholsome they might not weare all kinde of garments though usefull and profitable c. So there were some workes in themselves not sinfull nor at other times unlawfull prohibited to be done at some speciall times in regard of the peculiar observance then due to those times which now when those times cease to be observed can by no meanes bee accounted sinfull or unlawfull Granting therefore that ordinary labours and all bodily recreations were on the Sabbath unlawfull yet being in themselves not sinfull and so under the Gospell indifferent they cannot be so upon our Sunday I answere further that I know no reason why honest recreations moderate feasting and such like expressions of rejoycing may not fitly be counted a part of the externall observance and sanctification of this day in as much as it is solemnized in memory of the resurrection of our Blessed Saviour and so our redemption fully wrought to which we may with S. Augustine apply that of the Psalmist This is the Day which the Lord hath made wee will rejoyce and be glad in it And as on the day of his Passion and other dayes appointed for solemne humiliation we expresse the sorrow of our hearts by our mourning and neglected attire by Fasting and abridging our selves of those delights which use to refresh our natures at which times The voyce of the Vyoll and of the Harpe the voyce of the Bridegroome and the voyce of the Bride are unseasonable so on the day of his resurrection to expresse our joy and rejoycing by our arraying our selves in our best attire by Feasting and other acts of cheerefulnesse is most agreeable to the solemnity of that Day Of which we may say in the words of Nehemiah and Ezra This Day is holy unto the Lord your God mourne not nor weepe but eate of the fat and drinke of the sweet and send portions to them for whom nothing is prepared for this Day is holy unto the Lord. And however some men will have every fasting day a Sabbath and every Lords Day a fasting day not allowing either the dressing or liberall use of Gods creatures and therefore judging it inconvenient to celebrate marriages on that day yet the Church of God in better times condemned Fasting on the Lords Day as unlawfull and most incongruous and disagreeable to the use of that Day which was ordained as a Festivall and day of mirth and rejoycing For which end also the Church in her most ancient times had on that Day their Agapae or Love-feasts as for the refreshing of the poore and for the nourishing of mutuall love and amity so also for the unanimous expression of joy in all sober mirth and in the free though temperate use of Gods creatures Upon which ground doubtlesse wee may conclude the lawfulnesse of the use of such recreations feastings and other testifications of rejoycing upon the Lords Day as are in themselves honest and are so used as they prove no hinderances to the service of God which is the proper worke of the Day Besides even the Iewes themselves though out of superstition they did for the most part overdoe this Precept of the Sabbath abstaining from those things which they might have done without any violation of Gods commandement yet accounted their Sabbath a Feast not a Fast a day of rejoycing and not of sorrow or humiliation and judged it not unlawfull to make Feasts upon that Day as is evident by that Feast made upon the Sabbath by a chiefe Pharisee one of their strictest Sabbatarians whereat our Saviour himselfe who was no Sabbath-breaker vouchsafed his presence among many others that were invited And Paulus Burgensis himselfe a Iew reports that the Iewes held themselves bound to eate three meales that day which on other dayes they used not And Syranus another of the same Nation saith That the Hebrew Doctors held that the word Remember was prefixed to this Commandement that if they had any pretious garment or any other thing of price They should remember to keepe it till the Sabbath to give it at first a Sabbath-dayes wearing I am not of their minde but thinke that word prefixed for higher and more important reasons yet I verily beleeve that their conceit did speak their usuall custome of apparelling themselves in their most costly and best garments as best befitting the joy of that high Festivall which as one hath well observed hath this singular priviledge to be a day of rest and holinesse of delight and Feasting unto the world and therefore saith hee This day is not described by evening and morning as were the other six which consisted of light and darknesse but this is all day or light figuring out our perpetuall joyes And no question but that Day which was the memoriall of Gods resting from his worke when he rejoyced in
were yet weake in faith or hinder others of that Nation from beleeving in Him Besides be it that Christians did hold themselves freed from the observance of the Sabbath yet being among those who still made conscience of it even to superstition as did the unconverted Jewes it could not but prove very incommodious to their speedy and farre flight which the greatnesse and suddennesse of the danger required in as much as thereby they should expose themselves to the fury of those who were no lesse zealous in compelling others then superstitious in observing it themselves In these respects our Saviour might well admonish his Disciples to pray that their flight might not bee on the Sabbath day and yet not teach them to observe the Sabbath after his death or that while the observation of it lasted they should thinke themselves so tied in conscience of it that they might not on that day flie farre to save their lives and much lesse to establish the Morality of the Lords Day which neither He nor his Apostles nor the following ages of the Church till within these few yeares ever designed by the name of the Sabbath without some difference added to distinguish it from that of the Jewes For though we finde it sometimes called our Sabbath or the Sabbath of Christians in regard that in the maine end of it it succeeded that yet generally the Sabbath simply put and without addition notes the Iewish Sabbath or the Day on which it was celebrated which is our Saturday and the day before that which we keepe which is therefore called by the Evangelists and S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one or the first day from the Sabbath and by S. Iohn in the Revelation the Lords Day by which name or that which the same day had among the Gentiles viz. the Sunday it hath ever since been knowne in the Christian world But I will leave these and now returne thither whence for the answering of these objections I have digressed And having seene the nature and severall degrees of Morall Precepts and in generall that the fourth Commandement hath in it somewhat not moral That I may apply these things to our present purpose and manifest the truth thereof I will more particularly inquire into the nature of that Commandement and in it distinctly consider these 4. things First A Day or time set apart for Gods service Secondly the seventh day or one in the revolution of seven Thirdly the particular seventh there mentioned namely the seventh from the Creation Fourthly the strict surcease or rest from ordinary labours on that day For the first of these It cannot be denied but that the very Law of Nature it selfe to use the words of a Worthy of our Church requireth no lesse the sanctification of times then of places persons and things For which cause it hath pleased God heretofore as of the rest so of times likewise to exact some parts by way of perpetuall homage And that as Aquinas it is morall that man should depute some time of his life for the service of God For there is in man a kind of naturall inclination that to every thing necessary there bee a time assigned as to our bodily refection sleepe and the like Whence also to the spiritnall refection of the soule whereby the soule is refreshed in God by the dictate of naturall reason a man deputes some time And so to have some times for holy Offices comes under the Morall Law and is absolutely of the Law of Nature written in the heart of every man being involved in that principle which even depraved nature hath ever acknowledged viz. that God is to be worshipped And therefore Amesius hath well observed that thus farre the time of Gods worship falls under that precept which exacts the worship it selfe and as God when he created the world is said to have concreated time with it so when he ordained religious actions he appointed also to the same a time for them as a necessary circumstance without which they could not be performed And as the time in which such actions are done so that some Day or Dayes should be destinated and set apart for the more solemne performance of those actions may seeme to be a dictate of the same Law of nature in as much as the Heathens who had no other guide but the law of Nature had their solemne Feasts and set Dayes in all ages consecrated to the worship of their Gods whereby they manifested though not the knowledge of the true God yet their acknowledgement of that Principle That God is to be worshipped and the conveniencie of assigning some Dayes peculiarly to that end For the second That one day in the revolution of seaven should be thus set a part this cannot be said to be absolutely of the Law of nature Nature being ignorant of this without the instruction of the written Law in which God hath revealed his pleasure concerning the Quota pars or how much of our time hee requires to be consecrated to Him And this will easily appeare to any that doth without prejudice consider it For it is an easie thing to give an estimate of what Principles are naturall and written in the hearts of all men and what are gotten by instruction discipline and information Now men may by the light of Nature from the creature climbe up to the knowledge of the Creator and from the nature of God conclude his worship and from the nature of his Worship conclude a time as to all other things to be due to it But to goe further and to determine what part of our time wee cannot For it will not follow that because some time is due therefore the seaventh day more then the eighth of every moneth which was observed by the Graecians in honour of Neptune or any other day above or under that number And for this cause it is saith Saint Chrysostome that in the giving of this Commandement concerning the Sabbath which hee calls a Precept not made knowne to us by our conscience God added a reason as because Ged rested the seventh day from all his worke and againe because thou wast a servant in Egypt c. Whereas in those Precepts that are purely morall as when he saith Thou shalt doe no murther hee onely gives the precept without giving any reason at all Why so saith that Father because our conscience had taught us this before so that God speakes as to those that knew and understood reason sufficient for the Prohibition Neither doth Eusebius though alledged by some to that purpose any way contradict this when he saith That not onely the Hebrewes but all almost both Philosophers and Poets acknowledged the seaventh day to be sacred For here it is not questioned whether the Gentiles which wanted the law of God to informe them did hold the seaventh day as hallowed but whether they were induced by the instinct of nature so to account it
that were vnder the law that wee might receive the adoption of sonnes Secondly the Iews by reason of their long abode in a place of continuall servile toyle could not suddainely be weaned and drawne unto contrary offices without some impression of terror whence the severity with which this duty was enjoyned and the violation thereof punished was to them most necessary And besides we know that there is nothing more needfull then to punish with extremity the first transgressors of those Lawes that require a more exact observation for many ages to come These considerations then being peculiar unto them that strict rest which was thereupon exacted being but accidentally annexed to the principall sanctification of the Sabbath cannot belong unto us by vertue of that command by which it was enjoyned them And this is confessed even by those that stand most for the observation of the Sabbath who grant that the strictnesse of the rest on the Sabbath was Ceremoniall and did belong to the Iewes onely and is abrogated by the death of Christ So Elton And Amesius It may be granted that there was somewhat a more strict observation of the Sabbath commanded in those times as fitted to the pedagogy and time of servitade which obteynes not in all ages So he and generally the most of those which propugne the Doctrine of the Sabbath To give a briefe and full resolution to the first question propounded viz. whether and how farre forth the fourth Commandement concerning the Sabbath is morall and perpetuall and so belonging to us Christians To the former part I say the fourth Commandement is partly morall and partly Ceremoniall To the latter I say First it is morall and perpetuall that some time be dedicated to the solemne publique worship and service of God Secondly that one day in the revolution of seaven be consecrated to this end is not morall yet very convenient and fitly observed and retayned by the Church of Christ Thirdly that the particular seaventh day which the Iewes observed is neither morall nor sit to bee observed being altogether abrogated and out of date ever since the death of Christ Lastly the resting from ordinary labours as it is connected with the dutyes of Gods worship and a means without which they cannot be performed is no lesse necessary on the dayes consecrated to that end now then heretofore but as it concerned the Iewish Sabbath it is together with the Sabbath abrogated So that Christians are not bound either to rest on that day which the Iewes did or to rest on their owne Sabbaths or dayes consecrated to Gods service with the same strictnesse which was enjoyned the Iewes on theirs Thus much shall serve to have spoken of the first generall question Having explained the nature of the fourth Commandement touching the Iewish Sabbath I come now to speake of the Lords Day in which that which was Morall in that Commandement is and ever hath beene observed by Christians The institution of which when and by whom it was being the second generall part of our inquirie And here all Divines are not of one opinion Some ground this no lesse then the Iewish Sabbath upon the fourth Commandement which say they includes both the Sabbath of the Iewes and of the Christians Because the Lord doth not say Remember that thou keepe holy the seventh Day but Remember that thou keepe holy the Sabbath Day that is the Day of rest which before the comming of Christ was the seventh from the Creation but afterward the first day of the weeke or Lords Day But these men while they over greedily seeke after a divine foundation for the Lords Day doe not consider that they stretch the Precept beyond the intent of the Lawgiver For though it bee granted that the Lord doth not say Remember to keepe holy the seventh day but the day of ceasing indeterminately yet seeing in the following explication which God added it is determined unto that particular seventh which was the seventh from the Creation to which it expresly is referred as to the speciall reason of the Institution the Sabbath there cannot without forcing and manifest absurdity bee said to bee as the Genus to the Iewish and Christian Sabbath and to include both For is it not manifestly absurd and unbeseeming a rationall man and much more the wisdome of the Supreame Law-giver to say God in sixe dayes made heaven and earth and rested the seventh and for that cause sanctified the seventh Day Ergo Hee will have men in imitation of him to rest sometime viz. before the comming of Christ on that day whereon hee rested and sometime viz. after Christs comming to rest on the day in which hee began to worke Neither can this absurdity bee salved as some have endeavoured to doe by saying there is alwayes more meant in the Precepts and prohibitions then in words are expressed for those things which are so meant without particular expression must either be necessarily connected with or some way subordinat to that which is expressed that so it may be included in it Sure I am it ought no way to be excluded as we see this is by Gods owne exposition of himselfe and the reason which hee alledgeth which can no way agree both to the Jewish Sabbath and the Lords Day Again others urge the Institution of the Lords Day as founded upon Gods sanctification of the seventh Day at the Creation which being before all Ceremonies must say they needes binde Christians as well as the Jewes But this labours of the same weaknesse and absurdity which the other did For what day did God sanctifie there Surely not the first day of the Weeke but the seventh from the Creation which they must with the Jewes cry up againe if they will have their argument hold good But besides this the weaknesse of this foundation appeares in that as hath beene shewed they cannot prove that God instituted the Sabbath and commanded it to bee observed from that time forward but onely that Moses there relating the story of the Creation intimates the reason of Gods after Commanding his people to rest upon that Day And lastly granting that to be the Institution which cannot be proved and that not the seaventh day from the Creation as the words expresly say but a seaventh or one in seaven were thereby intended to be perpetuall to belong to us Christians If all this be granted here will yet be but a partiall foundatiō and no compleat institution of that particular day which we observe for all this notwithstanding why might not the second third fourth or any other have beene observed and yet that institution of one in seaven no way violated Others therefore no doubt espying the weaknesse of it forsake this hold and seeke for authority to prove it to be of Divine Institution out of the New Testament And among these Amesius will have it to bee done by Christ himselfe laying this for a ground worke that
far to be extended is not on all hands agreed upon Some there are who when they come to define this liberty they pin it up within so narow a room that it proves either none at all or to no purpose Amesius saith There is nothing can be brought out of Scripture cōcerning the strist observatiō of the Sabath which was commanded to the Iewes which doth not in the same manner belong to all Christians except the kindling of fires and the dressing of ordinary dyet And these he thinkes it probable too that the Iewes might ordinarily doe on their Sabbath though upon speciall occasions they were forbidden them so that he seemes to retract that liberty which before he granted them But others doe freely grant these and some few like them as making of beds carrying of burthens to wit on speciall and urgent occasions and these they allow by this name of workes of Christian liberty Egregiam vero libertatem A great liberty no doubt and worthy that precious blood by which it was purchased But two things may here be demanded First how it will appeare that Christians have this liberty And here for ought I can see we must be contented to take their own authority for Scripture they alledge none to purpose Those two places which are cited by Elton on this occasion speak no such thing besides that which is there sayd whatever it be proves no peculiar liberty belonging to Christians which the Iewes had not For in them our Saviour justifies his Disciples from transgressing the Sabbath which was then in force but doth not shew what might be done afterward when by his death the Sabbath should be abrogated If they alledge that our Saviour bad the sicke man on the Sabbath to take up his bed which may seeme to have some reference to making of beds or carrying of burthens It may be answered that our Saviour doth not there shew what might ordinarily be done but by his authority gives a speciall dispensation to the sicke man to take up his bed c. without which dispensation the man could not have beene excused from breaking the Sabbath So that here is no certainty according to their principles for any thing to be done which the Jewes might not doe but that men must for all their pretended liberty either Iudaize or else adventure for this small liberty with a doubting conscience Secondly It may also be demanded How wee shall know that onely this liberty is allowed Christians This also we must take upon their credit For reason or Scripture they alledge none at all And if they without either reason or Scripture shall take upon them to give lawes to the Church of God and prescribe bounds to Christian liberty I see no cause why wee may not upon solid grounds of Scripture and reason assert that liberty which of right belongs to us as purchased by the all precious blood of our deare and Blessed Saviour And this will appeare if we consider what rest or cessation from labours is on this day required First then for that it is a day of Gods publique and solemne worship to bee performed by the whole Church which cannot as hath beene shewed be performed unlesse there bee a vacation from ordinary and common worked a vacation therefore and resting from these as they are impediments to Gods service is on that day required as necessary Yet not so necessary no not in the times of publique assemblyes but that the workes which necessity imposeth upon men and rarer occasions in mens particular affaires subject to manifest detriment unlesse they be presently followed may with very good conscience draw men aside sometime frō the ordinary rule considering the favourable dispensation which our Saviour grounds upon this Axiome The Sabbbath was made for man and not man for the Sabbath Which rule if it held for the Iews on their Sabbath is certainely no lesse in force at this day for Christians In the use of which notwithstanding some cautions must bee observed As first that men pretend not necessity or charity when it is covetousnesse or a carelesse neglect or contempt of Gods publique worship upon which ground no doubt it was that the Emperor Leo repealed that liberty which by Constantine was granted to Husbandmen and the Counsell of Matiscon forbids men to frame a necessary to themselves of yoking their Oxen therein allowing both a just dispensation in necessity forbidding the unjust pretence of necessity where none is Secondly men must take heed that they do not by their negligence or improvidence and forgetfulness draw a necessity upon themselves in which regard the word Remember which God prefixed to the fourth Commandement is yet in force to exact our care and mindfulnesse so to provide before hand that the dutyes to which this day is consecrated bee not by our default omitted or hindered Thirdly that being necessarily hindered or forced to omit the solemne publique dutyes of the Day we do as much as may be by private devotions meditations make supply of that defect Againe such is the reverence that is due to the solemne publique dutyes of devotion that they require not onely a surcease from other workes thoughts for the time of their performance but also a decent preparation before-hand that wee looke to our feete when we enter into the house of God put off our shooes before we stand upon holy ground that so our thoughts and affections which are naturally bent upon the world and not easily withdrawne from it may be raysed to a disposition befitting so sacred an employment In which respect it is convenient if not necessary that til the publike service of God be ended men intangle not themselves with unnecessary businesses or give themselves to sportings or recreations whereby their mindes should be hindered from the right preparing of themselves or due performance of those holydutyes Lastly it is good and commendable to spend the rest of that day in holy meditations private prayer reading and calling to minde what wee have read or heard These workes as they are at all times profitable and beseeming Christians so on that day they are most seasonable and suitable to those publique actions of Devotion which are the proper worke of the Day Thus S. Augustine exhorteth his Auditors on this day to sequester themselves from worldly businesses that they may be employed in these works and the Councill of Matiscon yea and our owne Church Canons prescribe the spending of this day and other holy-dayes devoted to Gods service in these and the like religious imployments And therefore they who thus spend the Lords day if it be done without superstition or judging other mens liberty cannot therefore justly be condemned Now by this it is easie to judge of our liberty First then here is a liberty in case of necessity though thereby the solemne dutyes of Gods worship bee hindered Secondly a liberty in