once in seaven dayes so long as the i Rom. 8.21.22 creation groneth vnder the burthen of corruption vntill wee enter into his rest and enjoy an eternall Sabbath in glory Vpon this law stood the covenant of Nature Doe this and liue The covenant of Nature To liue is to be doing for life is the energie of nature and consists in action And to doe this law which God had by nature inacted in man should haue beene the naturall life of man Not a meanes to attaine life which hee then already had in present fruition but the very forme and manner of liuing and that well and happily k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ethic. l. 1. c. 7. a perpetuall well doing and perfect beeing in that blessed estate wherein hee was made l Luke 10.26.28 What is written in the law This doe and thou shalt liue For these things if a man doe he shall liue in them not for the doing but in the doing of them And m Iames 1.25 who so looketh into the perfect law of liberty beeing a doer of the worke that man shall bee blessed in his deede Of which covenant God gaue n Primordialis data est lex Adae Evae in paradiso quasi matrix omnium praeceptorum Dei c. Tertull. adversus Iudaeos Quae lex ei sufficeret sheffet custodita ibid. man in his innocency as it were o Erat homini in lignis alijs alimentum in hoc Sacramentum Aug. two Sacraments The p Hac generali primordiali Dei lege quarn in arboris fructu observari Deus sanxerat omnia praecepta legis posterioris specialiter indita fuisse cognoscimus quae suis temporibus edita germinaverunt Tertul. adversus Iudeos In hac enim lege Adae data omnia praecepta condita recognosim us quae posteà pullularunt data per Moysen Ibidem tree of knowledge respecting the law doe this and the tree of life respecting the promise liue By the former it pleased God to make triall of mans faith and obedience A small matter as it may seeme a trifle the greater was the sinne in eating the forbidden fruite whatsoever it was of the tree of knowledge of good and evill So it was called by God his institution who forbad it to proue make knowne what a creature q Haec ipsa quo que possibilitae eveniendi non levitati ipsius qui non movetur sed retum facilitati quae naturâ non indignante moueri possunt convenienter ascribitur Ioan Sarisber Policrat l. 2. c. 21. could doe of it selfe and would do being left to it selfe which was by nature free to chuse and indifferently inclinable to good or evill It stood not with the counsell of the Almighty only wise God nor with the condition of a reasonable creature that man should be inforced to do his duty vpon necessity whom he had made arbitrary or that all r Quae igitur cum fiunt carent existendi necessitate eadem prius quam fiant sine necessitate futurasunt Booer de consol phil lib. 5. pros 4. contingency of second causes should bee intercepted in the course of nature by his Almighty power howsoever by his providence the effects shall certainely follow which hee in his secret ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas counsell foreseeth and preordaineth to his glory vpon their free or contingent and sometimes contrary operations t Sicut series retum Dei providentiam non immutat sic aeterna dispositio retum naturam non perimit Ioan. Sarisber Policrat lib. 2. c. 20. Every thing hath its owne course together with God his providence and God hath his purpose notwithstanding their deficience Sin which is an evill and aberration of our actions from the righteous law of God is the defection of the creature from the creatour and not the u Deus non est auctor illius reicuius est vltor Fulgent l. 1. c. 19. ad Monim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. effecting of the creatour by the creature For it is not an effect but a x Nemo quaerat efficientem causam malae voluntatis non enim est efficiens sed deficiens quia necilla est effectio sed defectio August l. 12. de Civ Dei c. 7. Malum nihil est cum id facere ille non possit qui nihil non potest Booet de consol Phil. l. 3. pros 12. defect in the doing The y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas Homil Quod Deus non est author malorū p. 422. default whereof resteth vpon the immediate doer and redoundeth not to the first mover who will haue euery thing worke in its own kind No man could haue had any z Iohn 19.11 power against Christ except it had beene giuen him from aboue Yet did not that excuse his adversaries nay therefore they had the greater sinne For the greater the a Non queramur de autho re nostro Deos si beneficia eiu corrumpimus ve essent contraria efficimus Sen. quaest nat l. 5. c. 18. gifts the greater the fault if they be abused The Devill cannot do any thing without God yet b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neque tamen quoniam mutabiles vires habemus improbitatis nostrae culpa in Deum conferenda est Non enim in facultatibus sunt vitia led in habitibus c. Nemes lib. de natura homin when hee speakes a lye he speaketh of his owne for hee is a lyar and the father of it c Iohn 8.44 Who being the first Apostate from God The Fall and the perpetuall enemy to God and man affecting to be the d Naturales impatientias in ipso diabolo deprehendo iam tunc cū dominū Deum vniversa opera quae fecisset imagini suae id est homini subjectisse impatienter tulisset Tertul. de pat Adeò decepit eum quia inuiderat ibid. Prince God of this world in a proud emulation of God himselfe and an e Eph. 2.2 Ioh. 14.30 2. Cor. 4.4 envious indignation against man whom God had deputed as it were his Vicegerent here vpon earth soone tooke occasion by the inhibition and watching his oportunity wrought subtilly vpon the womans frailty in nature f 1. Pet. 3.7 the weaker vessell and by hir prevailed also against the man with whom naturally the womans importunate weakenesse is most powerful And like as Ahitophell after his example gaue counsell since to a rebellious sonne against his father so did the Devill perswade the man to g 2 Sam. 16.21 vsurpe vpon that which God had precisely reserued vnto himselfe the knowledge of good and evill h Acts 15.18 foreknowne vnto God are all his workes and the issues of them from everlasting pretending that by this meanes the mā should become as God himselfe with absolute power and command over the creature whereof before hee had but the bare vse that only
obserueth a day obserueth it to the Lord and he that obserueth not a day to the Lord hee not obserueth it for the which hee would not haue them iudge one another To the same purpose hee speakes of the sabbath to the Colossians Is the sabbath then a thing indifferent Then were it no morall commandement The sabbath is not a thing indifferent but at that time there were different daies of sabbath one which the Iewes obserued and were for a i Ceremonie ab Apostolis non vt foetida cadavera mox profanè abiiciebantur sed religiose ad sepulturam deducebantur Postquam vero semel sepultae fuerunt fi quis eas refodere atque observare vellet non esset pius funeris deductor sed impius sepulturae violator August ep 19. ad Hieron while to be borne withall as for other ceremonies an other which the beleeuing Gentiles obserued as they were taught by the Apostles in honour of Christ his resurrection and therefore the Apostle there speakes of Sabbaths Now it seemes that as the Corinthians and the Galatians so also the Colossians were troubled with false Apostles or with some such as in this case walked not vprightly but would compell the Gentiles to obserue the same day amongst other things which the Iewes did of whom he warnes them at the 8. ver and in this 16. ver armes them against their censures Let no man iudge you in this case for as for the set day of the sabbath which the Iewes stand vpon it is but as their new moones the like ceremonies which Christ buried when hee lay their whole sabbath day in the graue the substance is Christ and his resurrection k Si nobis non resurrexit vtique non resurrexit qui sibi cur resurgeret non habebat Ambr. in orat de fide resur which Christians are to honor where of he speakes l Col. 2.12 a little before and an on againe in the m C. 3. v. 1. beginning of the next Chapter Brifley whilst there were two sabbath daies in vse the one obserued by the Iewes the other by the beleeuing Gentiles hee would not haue them troubled at any mans censure in that respect nor to contend amongst themselues thereabout but to looke to the maine and to hold it which was on their parts n Non tempora observamus seâ— quae illis significantur temporibus Aug. contrae Adimant c. 16. He remoueth the ceremony of the sabbath to establish the substance It seemes then there was something ceremoniall in the sabbath which is the next obiection The Iewes typical vse of the Sabbath abolished The law it selfe was not ceremoniall but morall only there was a ceremoniall vse annexed vnto the law for the time to be obserued by the Iewes As the o Gen. 9.13 Rainebow a naturall impression in the cloudes is made a signe by God his appointment that there shall be no more any vniversall deluge and p Gen. 2.24 mariage instituted in Paradise was after vsed for q Eph. 5.23 a type of the vnion betwixt Christ and his Church The Iewes had a threefold typicall vse of the sabbath First r Exod. 31.13 it was a discretiue signe that they were the only people of God because besides them none observed the sabbath Which figure ceased in Christ by whom the partition wall was cast downe and the light of the comfortable day of rest brake forth vnto all people Wherefore now wee keepe the sabbath not on the Iewes day as if we were their Sabatarian proselites and had title by them but on the Lords day Å¿ Gal. 3.28 in whom there is neither Iew nor Gentile but all are one in Christ Secondly it was a memoratiue signe vnto them t Deut. 5.15 for a perpetuall remembrance of their deliuery out of Egypt Which vse likewise was taken away in Christ who hath redeemed vs from the miserable bondage of sinne and Satan where of their deliuerance was a type and consequently that vse of the sabbath in remembrance thereof The third typicall vse of their sabbath was u Heb. 4. a figuratiue signe of their rest in the promised land which was accomplished in Christ who thorough death is entred for vs and leads vs the way into the heauenly Canaan And generally all outward observances as * Exod. 16.29 not to goe out of their places on the sabbath day x Cha. 35.3 not to kindle a fire y Ier. 17.21 not to carry a burden and the respects to outward things in all which they were more superstitious then was required were all poedagogicall appendices of the Sabbath proper to the Iewes in whom the Church was trained vp by temporall and sensible things and in a most strict and seuere manner z Sic ergò intelligendum est sive in isto die volubili septimo prandiatur siue à quibusdaÌ„ etiam ieiunetur tarzen sabbato spirituali sabbatum carnale cessisseâ— quando in isto sempiteâ—na vera requie sconcupiscitur in illo vacatio temporalis iam superstitiosa contemnitur Aug. ep 86. ad Casalam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non igitur sabbatizemus more â—udaico velut otio gaudentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sed vnusquisque nostrum sabbatizet spiritualiter Ignat. in Epist ad Magnesios All which are eased or remitted in Christ by whom wee are plainely taught to looke vnto things spirituall and Eternall are therein exercised with a more free and reasonable seruice All typicall vses of the sabbath tending to Christ his comming in the flesh the things performed already by him for the work of our redemption are ceased and all the seruices belonging therevnto Yet in respect of things b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad supernae siquaem vitae statum spectat Greg. Nazianz de noua donanica crat 43. Repudiamus ergoeam carnalem tum apostolo approbamus eam spiritualem cum apostolo qui sabbati quietem non obseruamus in tempore sed signum temporale intelligimus ad aeternam quieâ—em quae illo signe significatur aciem mentis intendimus August l. contra Adimant Manichaeidiscip cap. 16. perpetually spirituall and of eternall which are yet to come the sabbath may still haue some typicall vse c Ezek. 20.12 It is a signe for euer that God sanctifieth his people and a figure of our Eternall rest d Rev. 14.13 when wee shall all rest from our labours e Isa 66.23 and when from one sabbath to another all flesh shall come before him f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 4.9 There remaineth therefore a rest or sabbath keeping to the people of God Now for the day the law doth not say expressely The Christian sabbath day within the compasse of the coÌ„mandement what seauenth day shall be the sabbath which may be any in respect of number and order according as wee begin to reckon but appointing or allowing six daies
indefinitely for ordinary labour in our callings it commandeth the g Sed si sabbatum audierit non intelligit nisi vnum diem de septem qui continuo volumine repètuntur Aug. de Doctr. chr l. 3. c. 5. Iam hinc abinitio doctrinam hanc nobis insmuat deus erudiens in circulo hebdomadae diem vnum integrum segregandum seponendum in spiritualem operationem Chrisost homil 10. in Genes seauenth to bee kept holy to the worship of God as god made all things in six daies and rested on the seauenth not specifying which were the six daies or which the seauenth either in the precept or in the reason How doth it appeare that the World was begunne vpon sunday that saturday must needs be the seauenth And if the sabbath which is the period of the weeke were not obserued nor commanded all that time from the creation to the beginning of the law as some say by what monuments shall it appeare that the weekly account of daies was kept vntill then iust in the same order as it was in the creation The first sabbath that we read of since the creation was h Exod. 16. when God gaue the Israelites Manna from heauen the seauenth day after the sixe daies whereon they gathered the Manna reckoning from the day of their murmuring whatsoeuer day of the weeke the fifteenth day of the second moneth after their departing out of the Land of Egypt But suppose as it is not vnlikly whatsoeuer weekely reckoning had beene formerly kept of the dayes that God when hee gaue the law did set them the very seauenth day in order from the creation yet were the daies since that altered i Iosuah 10.13 when the sunne stood still at the prayer of Iosuah and k Isai 38.8 when it went backe for a signe to Hezekiah Whereby the sabbath if it must be the seaventh part of the weeke consisting of 24 houres was certainely altered that it came either later in the space of time or sooner in the number of daies l Si Iudeus sabbatum colendo dominicum negat quomodo Christianus obseruat sabbatū An simus Christiani dominicum colimus aut simus Iudaei vt sabbatum obseruemus Nemo enim potest duobus dominis seruire Nonné ita loquitur tanquam sabbati alius dominus fit alius dominici Nec illud andit quod ipse commemorauit Deminusest enim sabbati filius hominis August ep 86. ad Casulan Howsoeuer the same authority which appointed one seauenth day at the creation hath appointed this other which wee now obserue euer since the redemption and both within the compasse of the same commandement which indefinitly alloweth vs six daies for our workes and apponiteth the seauenth for a sabbath to the Lord. m Mark 2.28 The sonne of man is Lord of the sabbath The Lords day designed by Christ for the sabbath And that he did make this the sabbath the Apostle insinuats sufficiently writing to the Iewes when hee saith n Heb. 4.9.10 Vid Iun. paral ◠3. in locum There remaineth a rest to the people of God for hee that is entred into his rest that is Christ he also hath ceased from his workes as God did from his Leauing them to gather the conclusion namely that as God when he had created all things rested the seauenth day ad sanctified it o Si dei requies causa sanctisicationis diei est consequenter vbi maior et verior eius requies illic sanctificatio copiosior Rupertus de diuin offic l. 7. c. 19. so Christ when he had finished the worke of our redemption rested this seauenth day and sanctified it in honour of his p Cuius beneficii commemoratio successit memoriae creationis non traditione humana sed Christi ipsius obseruatione atque instituto Iun in 2. cap. Gen resurrection God gaue them time and place the sabbath and the land of Canaan to lead them by degrees in types to the eternall rest in heauen they q Heb. 3. 4. ch wanted faith to discerne what was figured r Ch. 4.6.7 Seeing therefore that it remaineth that some must enter in and they to whom it was first preached entred not in because of vnbeleife againe therefore he limiteth a certaine day saying to day after so long a time ſ v. 5. If Iosuah had giuen them rest who brought them into the land of Canaan if there they should haue set vp their rest then would hee not afterward haue spoken of another day t v. 9. there remaineth therefore a rest even a sabbath keeping for the people of God a farther place for which another day is appointed Christ buried their sabbath in so much as it was ceremoniall namely that set day and their sacrificing seruices and outward obseruances in his graue where hee lay that whole day of their sabbath and rising againe the next day when all his labours ceased he thereby sanctified that day a sabbath to all that beleeue in him pointing vs to the u Requies est quaedam ab omni labore omnium molestiarum sancta atque perpetua in eadem nobis ex hac vita sit transitus quem dominus noster Iesus Christus sua passione demonstrare ac consecrare dignatus est Inest autem in illa requie non desidiosa segnitia sed quaedam ineffabilis tranquilitas actionis otiosae Aug. ep 119. ad Ianuar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. At post sabbatum omnis Christi amator domini cum celebret diem resurrectioni consecratum dominicae reginam principem omnium dierum Ignat in epist ad Magnesios Iure igitur sanctae congregationes die octavo in ecclesiis fiunt Inquit Cyrillus ib. 12. In Ioan. cap. 58. eternall rest which he had now fully purchased for vs and whereinto he will bring vs by the resurrection of our bodies also in Euerlasting life And therefore though all his former life he obserued the Iewes sabbath in their assemblies yet after that hee was risen from the dead he thenceforth obserued this new day of rest x giuing his disciples meeting vpon this day when they were assembled together and y againe that day sennight And after himselfe was ascended hee sent downe the holy Ghost vpon them when they were met together againe on this day Which it seemes the holy Ghost would haue well noted saying in such precise termes that it was when the day of Pentecost z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.1 Lev. 25.15 was fully come for that being reckoned as was a appointed fifty daies from the morrow after the passeouer which was that yeare on the saturday to the morrow after the seauenth sabbath it must needs be this very day of the weeke which is our sabbath So that on this same day Christ rose appeared twice and thirdly sent the holy ghost euery time when they were assembled and lastly appeared b Revel 1.10 to St Iohn being in the
to worship before him And this we pray that his kingdome may come yet more and more euen the power of his grace that the holy catholicke church may become euery day more and more sanctified and enlarged vntill wee all come to be glorified with him in that eternall rest whereinto hee is entered for vs. ſ Psal 84.1 How amiable are thy tabernacles O Lord of hostes My soule longeth yea euē fainteth for the courts of the Lord. A day in thy courts is better then a thousand elswhere t Heb. 10.19 c Hauing therefore boldnesse to enter into the holiest by the blood of Iesus by a new and liuing way which hee hath consecrated for vs thorough the vaile that is to say his flesh let vs draw neere with a true heart in full assurance of faith not forsaking the assembling of our selues together u Quum deus noster singulari sua erga nos charitate è septem diebus vnum duntaxat instaurandae fidei nostrae atque adeo vitae aeternae sanctificauit eique diei vt sacrae in eo administratae rèligiones ad permouendam salutem nostram essent efficaces bene dixit deploratum sane is se contemptorem demonstrat sicut salutis propriae ita tam admiraudae dei no stri in nos benificentiae eoque omnino indignum qui in populo dei viuat quicunque non studiat eum ipsum diem domino deo suo glorificando procurandaesaluti propriae sanctificare c Bucer lib. 1. de regno Christi cap. 11. lege totum cap. as the manner of some is but exhorting one an other that so much the more as wee see the day approching Let thy kingdome come O Lord * Psal 110.3 that thy people may be willing now in the day of thy power in the beauties of holinesse from the wombe of the morning x Ps 65.1 Then shall praise waite for thee O God in Sion and vnto thee shall the vow be performed in Ierusalem Thus the duties of Loue to God are all directed vnto him The perfect will of God to be done on earth and exercised by faith in Christ with true godlinesse and this faith againe is approued to God by the workes of loue in all goodnesse towards men for his sake whereunto all the dueties of the second table are reduced y 1 Ioh 3.23 For this is the commaundement of God that wee should beleeue on the name of his sonne Iesus Christ and loue one another as hee gaue vs commaundement All the duties of loue prescribed by the law are by faith improued to an higher degree of perfection then the letter imports hee being the a Mat. 5. interpreter who was the lawginer and shall bee our iudge For now wee see that not only the acts but thoughts and occasions of euill are vnlawfull and wee finde our selues bound in conscience to performe our duties to men b Colos 3.22 23. not with eye seruice as men pleasers but with singlenesse of heart fearing God And whatsoeuer wee doe to doe it heartily as to the Lord and not vnto men The first and last commandemets which are the two great commandements including all the rest expressely require the heart Thou shalt haue no other gods Nor couet an others goods c Mat. 15.9 Out of the heart proceede euill thoughts murders adulteries thefts false witnesse c. which are transgressions of the seuerall commandements and by them forbidden as they are any way followed or embraced by vs. But by the last commandement the first motion of euill arising in our corrupt hearts is condemned and wee are thereby made guilty of the sinne that is in vs by naturall corruption d Rom. 7.7 I had not knowne lust except the law had said Thou shalt not lust Howsoeuer the law be giuen for the most part in negatiue termes to restraine first of all frō grosse iniuries and exorbitances and from all the occasions and appendants of sinne which are not allowable at any time yet doth the affirmatiue of the law not only where it is expressed but as it implyed in the prohibitions binde vs at all times though not to all times to doe good vnto all as we haue opportunity So far must wee bee from doing any euill vnto others as rather willingly to suffer euill of others for well doing if it may not be otherwise And the workes of perfection as some call them supposing that they are only e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato As wher Christ saith I counsell thee to buy of mee c. Rev. 3.18 Consitium includit proeceptum Bellarm. Est instrumentum praecepti Thom. Praeceptum ex hypothesi counselled in the Gospell and therefore arbitrary are indeed cōmanded by the law f Ps 19.7 for the law is perfect and are duties necessary for euery man to doe if there bee * As in time of persecution or first plantation of the Gospell So did the first conuerts vid. Act. 2.44.45 cap. 4.32.34 Cause and the case require And otherwise who hath required these things at your hands When the young man whom Christ bad sell all that he had and giue to the poore that hee might follow him g Math. 19.21 if hee would be perfect went away sorrowfull because hee had great possessions then said Iesus vnto his disciples verily I say vnto you h v. 23. That a rich man shall hardly enter into the kingdome of heauen i Christiani vnuiscuiusque officium est vt animo propter Christum relinquat omnia par atus etiam ex facto relinquere vbires desiderauerit Iun. in Bell. contra 5. lib. 2. c. 8. S. parag 42. Now that is necessary without which we cannot enter into heauen And what did Christ inioine him more then is intended by the precepts of the law as hee hath interpreted the same * Mat. 5.38 c. Ye haue heard it hath beene said an eye for an eye and a tooth for a tooth but I say vnto you that yee resist not euill but whosoeuer shall smite thee on thy righ cheeke turne to him the other also if any man sue thee at the law and take away thy coat let him haue thy cloake also Is it a greater matter to sell that wee haue and giue freely to the poore then to giue to an aduersary that hath already by force or fraud gone beyond vs We are not forbidden k Vid Augustin epistlo quint. ad Marcellin all plea of right nor required causelesly to depart with our own For this were to abet and animate malefactors vnreasonable men to frustrat God his ordinance l Rom. 13.4 whose minister the magistrate is for thy good No more are wee counselled to cast away our goods which are the blessings of God m Act. 17.26 who hath appointed vs the bounds of our habitation nor needlesly to liue vpon the almes of others n Act. 20.35
d Rom 1.20 The invisible things of him from the creation of the world are clearely seene being vnderstood by thinges that are made euen his eternall power and Godhead And if we doe but fetch our owne pedigree as needes we must from one e Luk. 3.38 man at the last we shall finde that one God whose sonne he was even the worke of his hands f Act. 17.26.27 For God made of one blood all nations of men to dwell on all the face of the earth and determined the times before appointed and the boundes of their habitation that they should seeke the Lord. And if vvee obserue the course of times vvee shall come to the auncient of dayes g Act. 14.17 vvho hath neuer left himselfe vvithout vvitnes at any time vvhose being beyond time vvithout place aboue nature must needes bee infinite and therefore h Neque in natura neque extra duo possunt esse infinita Iul Scal exercit 395. Socrates damnatus ad cicutam à vita quam à sententia de vno Den decedere maluit Plato orsus epistolam ab vno Deo agebat seriò ad Dionys ep t 3. Cum iurant cum optant cum gratias agunt non Iovem aut Deos multos sed Deum nominant Lactant l. 2. de ver sap c. 1. Anima licet falsis dijs exancillata cum tamen resipiscit ut ex crapula somno Deum nominat quod Deus dederit omnium vox est iudicem quoque contestatur illum Deus videt Deo commendo Deus mihi reddet O testimonium animae naturalitèr Christianae Tertul. in Apolog. singular admitting no partner For the second commandement vve can vvorship God no otherwise then we can know him But that which can be known of God namely hiseternal power Godhead was neuer seen by any man but only vnderstood by the effects thereof in his workes by his vvord Nor can he be expressed but by vvord whom we know only by name beleiuing his word Neither the nature of God who is invisible nor of man whose heart was most answerable caÌ„ in reasoÌ„ the worship of God by any i Solem lunam specula Dei non adoranda sed spectanda mundumque illius templum dicit Plutarchus de Iside Osiride creature or outward shape no whit agreeable to either For the third commandement it were most vnreasonable in nature to take the name of God in vaine when nature it selfe tels vs for k Deus natura nihil faciunt frustrà a principle that God made nothing in vaine as if God were nothing but an empty name who is all in all and all the bonour wee can doe him is onely in his name l De die septimo qui inter omnes mortales celebris est magna apud plerosque ignorantia est hic enim dies qui inter omnes mortales celebris est Sabbatum vocatur graecè si quis interpretetur Septimana dicitur Hoc nomine mortales omnes diem istum appellant at nominis causam nesciunt plerique Theoph. Antiochen Patriarch l. 2. ad Autolycuum The greatest difficulty of naturall reason is for the fourth commandement not because there is no such reason thereof but because nature it selfe being corrupt and disturbed by sinne beareth little or no mention and remembrance of the first creation nor can hardly bee perswaded thereof But God hath therefore expressely giuen vs the reason of that law plainely taken from the vvorkemanship of nature it selfe Namely that it was finished in six dayes and so m Sicut cùm benè operamur ipse dicitur operari in nobis cuius munere operamur ita cum requiescimus ipse requiescere dicitur quo donante requiescimus August ep 119. ad Ianuar. agens dc Sabbato rested as it seemes in its perfection and gaue as it were rest vnto God on the seaventh day Wherefore the Lord blessed the seaventh day and hallowed it Of which n Septem dies sunt qui volumine temporum per sua vestigia reuocantur Aug. ep 86. ad Casulan period of time there seemes still to bee some mention in nature notwithstanding our corruption namely by the continuall changes of u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formam lunÄ™ complectitur nam prima est corniculata quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graeci vocant deindè medilunia quaÌ„ dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dehine dimidsato maior quae dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mox plena quae dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Item tres formas praedictas desiciens repetit Hic numerus lunae cursum significat nam vnum 2.3.4.5.6.7 faciunt 28. Martian Capel Satyric l. 7. de Heptade Ecclesia verò adhuc in ista mortalitate carnis constituta propter ipsam mutabilitatem lunae nomine in scripturis signatur August ep 119 agens de Sabbato Vid. Isidor Eccles offic lib. 1. cap. 31. sublunary things every seaven dayes x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hipp lib. 2. aph 24. Idem de carn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Phisitians obserue who are most versed in the workes of nature accordingly to be credited in their faculty And something there is in it that the very y Quis enim sacrum illum diem per singulas hebdomadas recurrentem non honorat Philo Iudaeus de vniversis gentibus loquens lib 2. de vita Mosis Idem testatur Iosephus lib. 2. contra Apion ad finem Heathens haue solemnised the seaventh day although they knew not why but vainely consecrated it to the resting planet z Vid. Clav. in cap. 1. Iohan. de Sacro Bosco pag. 84. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 die septimo post natum puerum ei nomen imponebatur vtpote die auspicatissimo Scholiast in Aristoph ad Aves Vid. quae habet Clemens Alexandr lib. 5. Strom. ex Homero Hesiodo Callimacho Saturne as it might seeme for the slow motion thereof or to some other such a Amnis sabbaticus qui in Iudaea sabbatis omnibus siccatur Plin. natur hist lib. 31. cap. 2. Aliter enarrat Iosephus de bel Iud. lib. 7. cap. 24. Vid. Fulleri Miscâ—ll lib. 1. cap. 9. fond imagination But we who by b Heb. 11.3 faith vnderstaÌ„d that the worlds were framed by the word of God the first article of our creed can easily admit in common equity the naturall reason which God hath given of this law And knowing that the Sabbath was made for man in his best estate for whom all things were made and hee last of all with vnderdanding to behold and praise God in his glorious worke that he might rest in so doing most glorious and happy vpon which day it seemes the man was so excercised when he gaue names to all things according to their natures to the glory of the creatour wee are well perswaded that there is and ever will bee a perpetuall cause even in nature to remember the Sabbath