sanctifie one day of the weeke Or thus Inasmuch as God having chosen to himselfe a Church commanding thē after 6 dayes labour to sanctifie the 7 day reason convinceth or this is an argument that it is Gods will we Christians now his Church should doe in some sort as the Israelites by the 4th commandement were bound to doe heretofore The 4th commandement bindeth vs to sanctifie one day of the weeke that is It bindeth vs to belieue that it is Gods will we should sanctifie one day of the weeke seing as thereby it appeareth he once appointed the Israelites after 6 dayes labour to sanctifie the seventh day the same reasons in part still continue To end this matter Were it a law of this kingdome set forth long agone in these words Remember to fast vpō Thursday We in these times faring well vpon Thursday fasting vpō friday some man should say that the forenamed law bound vs so to doe vnlesse we did fast vpō Friday we brake that Statute who hearing this would not be much moved at the strangenes of the matter presently demand How shall this be seing the Statute speaketh of Thursday How can such a Statute binde vs to fast vpon Friday Now how the like vnto this may be I haue shewed with the best skill I haue and if any thinke my skill herein defectiue and say Never any law of God or man did binde in such manner as you speake of I must confesse it in my knowledge but did ever any other law of God or man appoint a thinge to be done on one day of the weeke and binde to doe it on another day or appoint a thinge to be done in one place and binde to doe it in another place Such a law if there were ever any such did binde in such manner as I speake of or if any hath more skill to answere this question I greatly desire him to shew his skill The question is such as we would thinke every one of the meanest vnderstanding would demand it first of all and it is made a needfull question to be answered by reason of those strange interpretations of Gods word aforemencioned I mean that the Sabbath and seauenth day are not the same in the fourth Commandement againe that by seauenth day in the fourth commandement any day of the week may be signified Should way bee giuen to such interpretations of the Scripture who seeth not what would follow therevpon It doth not a little moue me when in Protestant writers I read such passages as this It was neuer commanded nor appointed what one certaine day should be kept among seauen c. Consider well of the matter and thou wilt say that I am not moued without cause III QVESTION HOW shall it appeare to be the law of Nature to sanctifie one day in every weeke Answere Almighty God having in 6 dayes created the heaven and the earth rested vpon the 7 day Gen. 2.3 and therfore sanctified it as is said Gen 2. Hence now some would gather that it is the law of nature to sanctifie one day in euery weeke but indeed it will hence rather follow that it is the law of nature to sanctifie the precise seauenth day Vpon these premises God made the world in six daies and resting on the seauenth day sanctified it by the light of nature or reason this inference should rather bee made therefore it is the law of nature to sanctifie the seauenth day Then doe we most neerely follow Gods example when we worke vpon those very dayes which he wrought vpon and sanctifie that very day which he sanctified God in the beginning sanctified the seauenth day therefore it is the law of nature to sanctifie the seauenth day is a neerer inference than that other therefore it is the law of nature to sanctifie one day of the seauen or weeke The like may be said touching the placing of the fourth commandement among the moralls if any would fetch an argument thence to prooue this matter In the 2 to the Romans Paul saith That the Gentiles did by nature the things contained in the Law Rom. 2 14. and were a law to themselues From which text happily an argumēt might be fetched to proue as much the law of nature as M. Dod affirmeth that is to haue solemne times for so the Gentiles had but now the Gentiles sanctified not one day in euery weeke It will rather follow from the practise of the Gentiles that it is the law of nature to haue a place appointed than one day in euery weeke appointed for publike meetings the Gentiles had Temples 1. Cor. 11.14 In the 1 Cor. 11. S. Paul hath these words Doth not even nature it selfe teach you that if a man hath long haire it is a shame vnto him Now should I say in like manner doth not euen nature it selfe teach vs to sanctifie one day in euery weeke For one that would affirme many I thinke at first would deny that nature taught it them they see no such thing by the light of nature they had neuer any naturall inclination to sanctifie one day of euery seauen But though at first euery man will be ready thus to say yet vpon consideration happily it will seem the best order and if we see by The light in vs whereof Christ speaketh Mat. 6. Though it be not by any expresse command from Christ or his Apostles but by an ordinance of the Church as is the doctrine of many great Diuines of our church in the booke of Homilies that we sanctifie the Lords day rather then another day in the weeke yet can I maintaine that it is the law of Nature to sanctifie this very day for it is The best order And this I think no man of iudgement will once offer to deny vnlesse perhaps because some hold a superstitious conceit of the day that it is the best order to sanctifie one day in euery weeke then me thinks it may bee said that nature doth teach vs so to doe Let all things saith Paul be done decently and in order 1. Cor. 14. This command of Paul is the very law of nature doth not euen nature it selfe teach vs as much The best order is the will of God and the law of nature This is it then which I say If reason the light in vs or Nature for these I take for the same teacheth it to bee the best order to sanctifie one day in euery weeke then is it to bee held the law of nature so to doe but Reason the light in vs What the Philosophers tearme Reason Christ tearmeth The light in vs and Paul Nature or Nature teacheth it to bee the best order to sanctifie one day in every weeke therefore it is to be held the law of nature so to doe This is the only argument to prooue this matter But here are two things which I thinke good to advertise thee of One is that we should not tearme it Morall to
sanctifie one day in the weeke though it bee the law of nature so to doe Some would haue the Morall law and the law of Nature to be the same but when they haue better considered the matter I doubt not they will be of another minde The law of nature to distinguish of it so farre forth as concerneth the present purpose The laâ—â—ture is partly morall partly circumstantial 〈◊〉 twofold First the law of nature bindeth vs to performe Morall duties as to pray giue almes c. every one by the light of nature knoweth that he must doe good vertuous and godly actions to his power Secondly 〈…〉 of nature bindeth vs to obserue circumstances â—â— time and place about the performance of morall duties that good may then and there be done when and where it is best to bee done and this againe we all knowe by the light of nature in vs. Now then inasmuch as the law of nature bindeth vs to performe morall duties let it be â—â—ed morall it is a morall law of nature to prâ—â—â—â— to giue almes to relieue the oppressed c. But inasmuch as the law of nature bindeth vs to obserue circumstances as time and place about the performance of morall vertues it should in my vnderstanding be tearmed circumstantiall Time as place is a Circumstance therefore I cannot like that a commandement whereby the obseruation of any time is required should be tearmed morall it properly belongeth vnto those commandements whereby morall vertues are inioyned And this seemeth to bee the iudgement of our most iudicious Divine D. Field who excepteth the fourth commandement out of the number of the Moralls booke 5. chap. 22. S. Augustine hath their words in Galat. cap. 3. Scine priùs debet quis c. We ought first to knowe the 〈…〉 â—â—kes of the law are twofold for part belong vnto S◠〈…〉 â—nd part vnto manners Vnto the Sacraments th◠〈…〉 â—ircumcision of the flesh Note that hee saith the Temporall Sabath and not only the litterall or seaventh day Sabath the temporall Sabbath t◠〈…〉 â—he sacrifices and innumerable such like obseruat◠〈…〉 into mannâ—â— Thou shalt not kill 〈◊〉 shalt noâ—â—â—â—â—it adultery Thou shalt not beare false 〈◊〉 and 〈◊〉 If now the temporall Sabbath did 〈…〉 â—â—nners if a Jew sanctifying his Sabbath 〈…〉 â—me a morall duty then is it not morall 〈…〉 â—â—â—e day of the weeke for the seauenth day to â—â—e Iewes was as this law of nature it selfe seeing they laboured all the six daies going before If the Temporall Sabbath belongeth not to manners neither doth ours for ours is aswell temporall as the Iewes though not so litterall or shadowish ours is no more eternall then theirs was The other thinge which I thinke good to advertise thee of is that though it be the law of nature to sanctifie one day of every weeke yet not absolutely but after a sort After a sort for it is most commonly the best order not absolutely for it is not alwayes the best order One and the same order cannot be best at all times and in all places circumstances alter matters of circumstance so that what Nature teacheth vs to doe at one time it may forbid vs to doe at another time This which is a circumstantiall law of nature one yeare may not bee such the next yeare To instance the last yeare of Kinge Edward the sixt Nature taught the godly it was the best order to meete at appointed times in publick Temples there to pray receaue the Sacraments c. but the next yeare following being the first of Queene Mary Nature or Reason forbad them so to doe and taught them to meete when with safety they might in private houses fields or woods as they did in the Primitiue Church during the times of persecution this was then the best order Againe the absolute Lawes of Nature may not be broken in case of necessity a man may not forsweare him selfe lye or steale to saue his life but to saue the liues of his cattell a man may labour all the week and make every day working day The Sabbath 〈…〉 said before was to the Israelites as this law of Nature nay it was more Col. 2. for the Sabbath was a shadow of things to come yet in case of necessity the Israelites might breake and profane the Sabbath as in the time of the Macchabees some intended to doe 1. Mac. 2. The Sabbath as Christ sayth was made for the good of man and not man for the observation of the Sabbath Mar. 2. That he must be pinched with hunger that hee must loose his Oxe fallen into a pit the like so that whensoever it fell out as often it did that mans good must be impaired or the Sabbath must be violated the Sabbath ought rather to be violated as being inferiour to the good of man for which it was made and ordained Such as will haue it the absolute Law of Nature to sanctifie one day in every weeke of three thinges must affirme one .1 Eyther they must say that in case of necessity a man may not labour all the weeke but this no man doth say in my knowledg 2 Or else they must say that a man labouring all the weeke doth sanctifie one of the dayes and this some seeme ready to affirme But if to sanctifie a day be to forbeare our owne worke and to spend it in the service of God how doe I sanctifie that day which I spend about mine owne busines If he that laboureth all day may sanctifie a Sabbath or Rest then he that feasteth all day may sanctifie a Fast also Moreover I would demaund When I labour hard every day of the weeke about the same needfull busines suppose repairing of the Sea bankes defending a citty from the enemy seeking cattell covered with snow c. which of the dayes doe I sanctifie If I sanctifie one I may aswell sanctifie all and then it seemeth I ought so to doe as being the better .3 Or thirdly they must say that an absolute law of Nature may be broken in case of necessity but this againe I knowe none that will say though some affirme that a law of Nature may be broken by speciall commandement from God thus the Israelites killed the Canaanites and brake that law Thou shalt not kill But to speake properly the Israelites did not kill the Canaanites but God killed them by the Israelites hands ipse non occidit qui ministerium debet iubenti sayth Augustine it is the Iudge and not the Executioner Aug de Civitat that putteth a thiefe to death In like sort to speake properly the Israelites did not rob the Canaanites nor the Egyptians for god whos 's the earth is gaue vnto the Israelites the goods of them both D. Field saith touching all the commandements excepting the fourth In the .5 booke chap 22. It is resolued that God cannot permit a man to doe the things forbidden by them Indeed how
THREE QVESTIONS ANSVVERED I. QVESTION What should our meaning be when after the reading of the fourth Commandement we pray Lord incline our hearts to keepe this law II. QVESTION How shall the fourth Commandement being deliuered in such forme of words binde vs to sanctifie any day but onely the seauenth the day wherein God rested which the Iewes sanctified III. QVESTION How shall it appeare to be the Law of Nature to sanctifie one day in every weeke ACT. 20.20.26.27 I am pure from the blood of all men for I haue kept backe nothing that was profitable vnto you but haue declared vnto you all the counsell of God SAPIET FELICI AC OX AT OXFORD Printed by IOHN LICHFIELD and IAMES SHORT Printers to the famous Vniversitie 1621. To the Reader THERE is sarce any point of doctrine more controverted then the doctrine of the Sabbath Two points of difference amongst vs are when the day beginneth what worke may be done therein as Dr Bound telleth vs indeed not only we Protestants among our selues but the Papists also among their selues differ in opinion hereabout Againe there is in England iudging one another there is doing things doubtingly and there is doing things with offence which were they tolerable in the Church of Christ Rom. 14. St Paul would not haue spent a whole chapter about these matters Moreover whereas the Papists praying in latin doe pray without vnderstanding many amongst vs doe pray with a sinfull vnderstanding for as in words so in meaning they desire God to incline their hearts to keepe the 7th day for Sabbath and to doe no worke therein Farthermore It was printed last 1618. some in their booke often printed to say nothing of other haue these and the like passages The 4th commandement is no more Ceremoniall then all the rest the observation of the 7th day is a morall and perpetuall duty we may not pick vp a few sticks on the Sabbath there is asmuch difference betweene the Sabbath and other dayes as betweene Sacramentall bread and common bread c. The knowledg and consideration hereof among other things causeth mee greatly to desire that the doctrine of the Sabbath may once at length be throughly discussed by men of sound iudgment and doubtles what the Scriptures sentence is in this matter would soone be knowne were it as Dr Cranmer sometime advised well handled by the learned men of our Vniversityes Act. and Monum no man amongst vs should need any longer to halt betweene two opinions as the more to be lamented many of long time haue done and still doe yea and vnlesse the better order be taken no doubt will doe even vnto the end of the world Now to provoke herevnto I haue written this little booke and partly also as hoping it will conduce somthing to the finding out of the trueth when the time commeth that it shal be more carefully sought after which time God hasten for his sake which is the trueth Iesus Christ vnto the illumination of whose Spirit I commend thee gentle Reader and so rest Thine in him as long as life lasteth TH. BROAD I. QVESTION AS when the 8. commandement is read and we pray Lord incline our hearts to keepe this law it is all one as if we said Lord incline our hearts not to steale So when the 4. commandement is read and we pray Lord incline our hearts to keepe this Law it is all one as if we had said Lord incline our hearts to sanctifie the Sabbath to keepe the 7. day for Sabbath and to doe no worke therein for this is that law The Iewes had asked this in words and meaning both suppose they had had the like māner of praying after this commandement and we must needs aske the same in words as they should haue done The question then is Whether should we aske the same in meaning as we doe in words or what should our meaning be Answere of some in these daies By the doctrine of some in these daies as in words so in meaning we should desire God to incline our hearts to keepe the 7. day for Sabbath and to doe no worke therein They teach that the observation of the 7. day is a morall and perpetuall duty that we may not so much as picke vp sticks in the same and in a word that the 4. commandement is no more Ceremoniall then all the rest Now whereas there is one text principally against them Col. 2.16 17. namely this Let no man therefore iudge you in meate or in drinke or in respect of an holy day or of the New-moone or of the Sabbaths Which are a shaddow of things to come c by Sabbaths here they will not haue the weekely Sabbaths meant But what haue they to say It is Sabbaths in the plurall number and doth not the word Sabbaths in the plurall number import the weekely Sabbaths See Mat. 28.1 Act. 13 14. and 16 13 with many other places This in my knowledge is all they haue to say which is so little that it only argueth a will to say something it is not so much as a shadow of sound proofe Consider 1 that St Paul here vseth another word which doth most properly signifie the Festivall daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore it is very vnlikely that by Sabbaths the same daies should be meant as they would haue it this had beene a needlesse repetition 2 Vnlesse by Sabbaths here are meant the weekely Sabbaths Christian people chose the first day and made it their Sabbath sayth the booke of Homilies By the doctrine then of our Church the observation of the Lords day is an Eccles ordinance and not an Apostol precept Sozom lib 5. cap. 8. what warrant haue we in the Scripture to worke vpon the Iewes Sabbath Will they say that the Apostles command to sanctifie the Lords day in memory of Christs resurrection Be this granted which cannot be proved and is something discrepant from the doctrine of our Church doth it therefore follow that we neede not keepe the 7. day in memory of the worlds creation Constantine commanded that the 6 day should be kept in memory of Christs death on the Crosse yet was the day of Christs resurrection kept also Sozomenus saith that at Constātinople almost in all other places lib. 7. cap. 19. Sabbato postridie Sabbati conveniunt and in the Scripture wee read of meetings on both daies It is then a weake argument The Apostles commanded to keepe the first day in memory of Christs resurrection therfore wee neede not keepe the 7 day in memory of the worlds creation This I would haue thee well to consider that St Paul of the Apostles is Christs only Doctour about dayes he alone by way of doctrine handleth this point and he handleth it purposly in three severall Epistles here to the Romanes among whom he had never beene Col. 2. Rom. 14. Gal. 4. The controversy about the Sabbath would soone
And shall I demaunde of them when the 7 day Sabbath became a shadow and which was the first Sabbath that was such I doubt not wee should all enter into the heavenly Sabbath before they would agree vpon an answer to this question Obserue that the Apostle Hebr 4 4 I say if not in time for in likelihood God did not sanct the 7 day before the first 7 day was ended Note these words Gen. 2.3 because in it he had rested not would rest speaketh of the 7 day as rested vpon by God and not as sanctified by him or inioyned to be sanctified of man so that the 7 day then became a type when God rested therein The 7 day in order if not in time before it was sanctified was Gods Rest and consequently a shaddow of the rest remaining to the people of God But this by way of disgression to returne Inough hath beene said to make it appeare that the 4 commandement is more Ceremonial then th◠〈◊〉 and therefore not as the other to be observed â—â—â—â—ding to the letter only I will add for a conclusion â—â—â—t saying of Augustine Quisquis illum diem Sabbatuâ— observat sicut litera sonat carnaliter sapit that is Spig lit cap. 14. Whosoeuer observeth the Sabbath as the letter soundeth savoureth of the flesh Now they which keepe the 7 day doe no worke therein keepe the sabbath as the letter of the precept soundeth Their Handwriting then should haue beene blotted out and not put in print who teach that the observation of the 7 day is a morall and perpetuall duty and that we may not so much as pick vp sticks in the same Answere agreeable to the Doctrine of our Church When the 8 commandement is read and wee pray So for the rest of the comman Lord incline our hearts to keepe this Law our words and meaning must agree as in words so in meaning wee desire grace not to steale but here not so Though in words we desire God to incline our hearts to keepe the 7 day for Sabbath and to doe no worke therein yet not in meaning It is said in the booke of Homylies that whatsoever is found in the 4 commandement appertaining to the law of nature The 4 comman bound the Israelites to do that which they were not bound to doe by the law of nature but not vs Christians This is the coÌ„mon doctrine ought to be observed of all good Christians our meaning then after the doctrine of our Church should be thus Lord incline our hearts to keepe this law so far forth as it is the Law of nature Or thus Lord incline our hearts to keepe so much of this Law as appertaineth to the law of nature which is the same in effect Thus haue I answered a very needfull question in my opinion what other will iudge of this matter I know â—â—â—â—t for mine owne part I iudge it so needfull to be knowne Our Church hath taken order for the nstruction of the ignorant in this matter I meane by the booke of Homilyes but in these dayes sew parishes haue that booke in fewer it is read and where ttis read scarce one in an hundred I feare learneth a right meaning by it that with St Paul I would gladly spend be spent to bring my ignorant brethren to a right meaning hereâ—â—â—s it not a lamentable case when a man prayeth Lord in â—â—â—e mine heart to keepe the 7 day for Sabbath and to doe no worke therein to meane according to his word which is to obserue a shadow and this a kind of deniall that Christ is come The Papists pray without vnderstanding but such pray with a sinfull vnderstanding And if by some triall I may make coniecture thus doe the greatest part of this kingdome neyther is it any mervaile if very many so doe when they are so taught by some in these dayes Againe I finde by experience that they wil hardly be brought to a right meaning here it seemeth to them so strange that in the Publike Service one thing should be spoken and another meaÌ„t as that they should heare the 7 day is the Sabbath when not the 7 day but the first day must be kept by them And when to make them take more heed I tell them that to keepe the 7 day for Sabbath and to doe no worke therein as the words of the coÌ„mandement are is to savour of the flesh which is death in the iudgment of St Augustine and other learned Divines Sapere secundum carnem mors est Spir. lit cap. 14. this maketh them even to stand amazed at the strangnes of the matter Moreover as it is hard to bring them to so no doubt will it be to keepe them in a right meaning these words the 7 day is the Sabbath and in it thou shalt doe no worke still sounding in their eares Which I write to this end that my brethren may be more carefull often to ingeminate vnto their Parishioners the doctrine of our Church delivered in the booke of Homilyes Truely if ever it had here need be as the Prophet Esaie speaketh precept vpon precept precept vpon precept line vpon line line vpon line here a little Esai 28.10 and there a little or rather indeed here a great deale and there a great deale and yet I feare mee all to little as would be found vpon triall afterward II. QVESTION IN the iudgment of St Augustine we Christians are bound by the 4 commandement to keepe a figuratiue or spirituall Sabbath Epist 99. ad Ianuar. Inter omnia illa decem precepta c. Among all those ten precepts that alone which is there placed of the Sabbath Tertul adver iud is commanded figuratiuely to be observed Thus Tertullian termeth Christ whom as the beloved Sonne wee must heare Mat. 17. Hebr. 1. Sabbati spiritualis cultorem and Chrysostome saying that Legis iustitia prima salutaris decem habet mandata setteth downe this for the 4 Cole Sabbatum spirituale Cited by Mus loc commun keepe a spirituall Sabbath There is according to Augustine and other as I obserue in my little reading a twofold keeping of those commandements touching the Sabbath circumcision There are two sorts of Sabbath after Augustine and other the one literall carnall or temporall the other figuratiue spirituall and eternall sacrifices and the like the one literall or carnall the other figuratiue or spirituall Now the Israelites were bound to keepe these in a literall manner that is to doe no worke on the 7 day to circumcise on the 8 day to offer lambs and such like in sacrifice to the Lord We Christians are bound to keepe these in a figuratiue or spirituall manner that is to rest from the works of our corrupt nature all the dayes of the worke to circumcise the foreskins of our hearts and to offer spirituall sacrafices of praise thanksgiuing These two kinds of binding figuratiue and
that besides the Sabbath and other holidaies inioined by the law they sanctified the Lords daie and so rested from worke two daies in every weeke I cannot beleeue without some proofe and hitherto I haue seene none at all As touching the Churches of the Gentiles it seemeth by the Scriptures that some of them for a time came together rather on the Iewes Sabbath then on any other daie indeed S. Paul as he yeelded lesse to the Jewes then other so happilie in the Churches by himselfe established hee beganne sooner then other to appoint their meetings on the first daie of the week which daie growing more more in request before the yeare 96 obtained the name of Lords day which name had it beene giuen when S. Paul wrote his first Epistle to the Corinthians S. Luke the Acts it is likely that one of them would haue vsed it and yet it is not vnlikely that this name Lords day was giuen as soone as the day began to be in any great account Now about this Lords Day the first day of the weeke commonly called Sunday there are in these times three opinions something differing the one from the other 1 Opinion It is the will and command of God that Christians should sanctifie one daie of euery weeke as he bound the Israelites heretofore to sanctifie the Sabbath or seauenth day so in this time of the Gospell hee bindeth vs Christians to sanctifie the Lords day or first daie of the weeke 2 Opinion It is the will and command of God that Christians should sanctifie one day of euery weeke but whereas he bound the Israelites heretofore to sanctifie the seaventh day alone hee left it to the Christian Church to chuse their day and it hath chosen the Lords day 3 Opinion Redemp in 4 praecep It is the will and command of God to sanctifie some time aliquam temporis partem as Zanchius speaketh whē this time shall be God left to the Christian Church to appoint and it hath appointed the Lords day Of the former opinion I scarce knowe any Divines of note vnlesse of late yeares betweene the two latter opinions there is in respect of vs little or no difference at all for by both the Lords day is the command of God mediatly God mediatly and by the Magistrate bindeth vs Christians to sanctifie the Lords day Obiect Then the Gouernours of the Church may alter the day yea they may appoint the first of one weeke the third of the next the fift of the next c. Answ It doth not follow for the best order is the will of God and law of Nature The Gouernours then cannot set downe what order they will neither touching the time and place of Gods worship neither touching other things belonging therevnto but what in their vnderstanding is the best order they are bound to set downe Obiect If God mediatly and by the Magistrate bindeth vs Christians to sanctifie the Lords day certainely this bond is so weake that very many will easily breake it Answ This bond is strong enough to hold him that is not very vnruly In the fift of Marke we read of one that being often bound with fetters and chaines brake them in peeces no Man could binde him strong enough but when Christ had cast out the euill Spirit they see him saith the text sitting Mar. 5.15 cloathed and in his right minde In like sort deliuer these vnruly fellowes from the evil Spirit be a meanes to bring them into their right minde afterward J doubt not the Gouernours of the Church shall binde them well enough They will sit still bee quiet and be content to be ruled by reason they wil see by the light of nature that as there are feet so there must be an head of the body and that the feet cannot say to the head We haue no need of thee without the helpe of the head they cannot chuse the best way they wil remember by whom kings raigne that all power is from aboue and that as God hath set the members euery one in the body as it pleased him so hath he set some in the Church 1. Cor. 12.18.28 first Apostles secondarily Prophets thirdly teachers c. This and much more will they call to minde when they are brought into their right minde and very willing shall we haue them to be ordered What thinke we Had such vnruly fellowes liued vnder the law and Note that even in the time of the law some things were left to be ordered by the Magistrate lex à ligando had they beene bound strong enough Nay verily for though God appointed the precise daie and commanded to haue an holy Convocation yet no time of the day for this Convocation not two Convocations not Synagogues When they had beene called This commande of Paul or law of Nature is the generall comprehending the fourth commondement in the Decalogue and all other Commandements touching the time and place of Gods worship and other things belonging therevnto they would haue answered with Dathan and Abiram We will not come for God himselfe hath not bidden vs come to such a place nor at such time of the day Let the law of Nature be no more then all acknowledge to sanctifie some time as the Gentiles did suppose no other command but that of Paul Let all things bee done to edifying decently and in order If there come a command from authority to sanctifie any day of the weeke yea besides the Lords day this is enough to bind him that is in his right minde if any wilfully breake this bond Iud. ver 8. it is by the comming of another Spirit vpon him then came vpon Sampson heretofore It were good to beware least any of vs bee found such as Iude speaketh of Despising gouernment speaking euill of dignities for it is too much to despise Governours but more to despise gouernment it selfe Certainely if any man bee so vnruly that Gods Ministers and Officers here bee not able to binde him God hath other officers and seruants elsewhere which are able And the King said to the servants Take him and binde him hand and foot and cast him into vtter darknesse To make an end They which say least say enough to cause all those who haue the feare of God before their eyes to sanctifie the Lords day and they which say most doe not say enough to cause those who feare not God to forbeare driuing pack-horses therein frequenting the Tauerne and the like Would to God no man might once say more nor lesse than the truth for doubtlesse were the truth alone preached the greatest good would follow therevpon and this is one matter more which causeth me should cause thee Gentle Reader often and earnestly to pray in this manner or to this effect Lord haue mercy vpon vs and incline our Governours hearts to take such order that once at length we may be all brought to the right vnderstanding of the fourth Commandement Amen FINIS Errata Pag. 1. line 8. strike out had p. 3. l. 4. strike out your p. 5. l. 4. for here likeneth read here he likeneth p. 5. l. 16. text read type p. 6. in marg If the Sabbath were a shadow c. p. 9. l. worke r. weeke p. 10. l. 16. after Remember the Sabbath to sanctifie it read this should be a more generall commandement then if hee had said Remember the seauenth day to sanctifie it p. 12. l. 3. vs r. me p. 18. l. 3. commanding r. commanded p. 26. The saying of Chrysostome should be placed last of all after the note touching the Lords day p. 27. l. 7. to make it more Christian and lesse Iewish Other faults escaped in printing the Reader may amend
should God permit a man to doe against nature as it was in his perfection Whensoeuer a law of nature is broken Gods image after which wee were created is defaced in some measure and God cannot permit that his Image in vs should be defaced Now of this iudgement among other great Divines M. Calvin was I make no questiō thou maist perceaue by his manner of writing that as he would not haue it morall so neyther would he haue it the absolute Law of Nature to sanctifie one day in every week Thus he writeth Institut lib 2. in 4 praecept Ita evanescunt nugae Pseudoprophetatum qui Iudaica opinione populum superioribus seculis imbuerunt nihil aliud afferentes nisi abrogatum esse quod cerimoniale erat in hoc mandato id vocant sua lingua diei septimae taxationem remanere autem quod morale est nempe vnius diei observationem in hebdomade .a. Calvin will not haue it morall to sanctifie one day of every weeke which yet is the common doctrine in these dayes Atqui id nihil aliud est quam in Iudaeorum contumeliam diem mutare diei sanctitatem animo eandem retinere .b. Againe he will not haue the Lords day holy as the Sabbath was that is Sacramentally holy but in these dayes some haue published that there is asmuch difference betweene the Lords day and other dayes of the weeke as betweene Sacramentall bread and common bread siquidem manet nobis etiamnum par mysterij in diebus significatio quae apud Iudaeos locum habebat Et sanè videmus quid tali doctrina profecerint qui enim eorum constitutionibus haerent crassa carnalique Sabbathismi superstitione Iudaeos ter superant Chrysostome in a Sermon against obseruers of Newmoones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A DIALOGVE BETVVEENE A IEVV and a CHRISTIAN of the common Opinion Christian I Keepe the Sabbath otherwise called by the name of Lords day 1. Part. Here is shewed the difference betweene Iewes and Christians about keeping the Sabbath Iew. I keepe the Sabbath as for your otherwise called I finde it not in our Scriptures will you christen the Sabbath with this new name think you thereby to make it more and lesse Jewish Chr. I keepe the Sabbath in obedience to the fourth commandement in the Decalogue Iew. And I keep the Sabbath in obedience to the same Commandement Chr. I keepe not the Sabbath as a shadow of things to come Iew. Neither doe I so keep it Moses and the Prophets teach vs no such thing at leastwise in our vnderstanding as you may perceaue by those many thousands of our nation Act. 21. who beleeuing in Christ yet were zealous of the Law which they would not haue beene had they knowne that the Sabbath New moone c. were shadowes of things to come and the body was of Christ as since your Apostle Paul makes you beleeue Chr. I keep the Sabbath on the first day Iew. I keepe the Sabbath on the seauenth day and in so doing I fulfill the fourth commandement as well as you by your owne doctrine and better in my vnderstanding Chr. I forbeare all weeke-daie work spend the Sabbath in the seruice of God both in publike and in priuate Iew. And I doe likewise Chr. I dresse my dinner and doe such like workes on the Sabbath Iew. I dare doe no worke for so hath God charged Exo. 20. I finde Gen. 2. that he himselfe did none heretofore he rested frō all his worke on the seauenth day You Christians indeed are bold to doe some worke but take heed for we know that a mā for gathering sticks not cutting down wood was stoned to death Chr. We are as certaine that we may doe such workes as wee are sure Christ came into the world and was crucified by you You were often angry with him for his doings on the Sabbath iudged him not of God Ioh 9. because he kept not the Sabbath when opportunity serued you nailed him to the crosse thinking happily that he being taken out of the way the Sabbath should be better kept in this respect But whē you nailed him to the Crosse Col. 2. he nailed the handwriting of ordinances to the Crosse also and tooke it out of the way since which time the Sabbath is not to be kept as before You will one day repent your crucifying of Christ for you did not only shed innocent blood but also made the obseruation of many things in your law sinne vnto you You bid vs take heed about our keeping the Sabbath but looke to your selues you were best Iew. Wherefore Part. 2. It is said that the Iewes Sabbath was Ceremoniall in regard it was the seauenth day and here thou hast some light what to iudge of this doctrine Chr. You keepe the Sabbath on the seauenth day Iew. Is it not said in the fourth commandement the seauenth day is the Sabbath of the Lord thy God Shall God haue two Sabbaths in one weeke For the seuenth day must needs be still his Sabbath the day wherein he rested And suppose that the fourth Commandement as you teach bindeth to sanctifie one day in the weeke doth it not binde to sanctifie the seauenth day as much as any other Can you blame vs herein even by your owne doctrine Chr. Wee cannot blame you absolutely for keeping the seauenth day but you keepe it in obedience to the ceremoniall part of the 4th commandement Iew. I doe not well vnderstand this I pray explaine it Chr. J will the best I can but I had rather you should goe to some other who can doe it better The fourth Commandement is partly morall partly Ceremoniall or shadowish the morall part bindeth to sanctifie one day of the weeke the Ceremoniall or shadowish part bindeth to sanctifie the seauenth day only Now to sanctifie the seauenth day in obedience to the morall part is tolerable but you keepe it in obedience to the shadowish part for you take your selues bound to sanctifie the seauenth day alone and so you keeping the seauenth day obserue a shadow whereas did we keep the same day we should not for we would keepe it in obedience to the morall part and then wee might sanctifie the seauenth day as well as any other vnlesse happily for some other considerations Iew. This doctrine is strange to me you speake much of Shadow and shadowish take heed this doctrine bee not rather shadowish then substantiall Had your Apostles taught such doctrine in the Synagogues I beleeue our Rabbins would haue smiled at it neither would so many of our Nation haue followed them To keep the Sabbath on the seauenth day as not bound by the 4th Commandement to keepe it on that only day is tolerable but to keepe the Sabbath on the seauenth day as bound by the fourth Commandement to keepe it on that only day is to obserue a shadow This is very nice doctrine Well haue you any thing