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 [Page 2] 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 S^t 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, [Page 3] 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 S^t 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 be ended, did we acknow­ledg S^t Paul for a sufficient Doctour in this matter; as it is great reason wee should. and to the Galathians, who turned from the Gospell he had preached vnto them: so that he had diverse times iust occasion to shew his minde fully in this matter. Now then, who can belieue, that we need not keepe the Iewes Sabbath (as it is certaine we need not, and them­selues wil acknowledge it) but S^t Paul should giue vs to vnderstand asmuch in one of these places, And vnlesse in this, in none: for in his Epistles to the Romanes and Galathians he speaketh only in a generall manner. True, that generall sayings here are enough, as in the matter of meates: the law forbad swines flesh, blood, and the like: yet we eate these meates, and our warrant is. Let no man iudge you in your meate or drinke, The King­dome of God is not meate and drink; S^t Paul speak­ing twise of dayes in a gene­rall manner, and once in a parti­cular; would no doubt haue ex­cepted the 7 day Sabbath, had it beene to be ex­cepted. and such like generall sayings. So generall sayings are inough in the matter of daies: but if in this place, where we haue a particular di­stributiō, & the very word Sabbaths vsed we shal say that the weekely Sabbaths are not meant; who will belieue, in other places? The Sabbatharies, which heretofore would haue vs Christians obserue the Iewes Sabbath, [Page 4] might with more colour put of any text, then this: ei­ther this text or none, is of force against them. (.3.) Thus it is taken by many great Divines: & S^t Augustine termeth the Sabbath Sacramentum vmbratile, Spirit: & lit: cap: 14. Againe, in the 15. chapter of that booke, hee termeth the 4 commandement preceptum figugatum: Instit. in 4 pre­cept. and Calvin sayth, vmbratile veteres nuncupare solent: so that it seemeth, the Fathers generally by Sabbaths here vn­derstood the weekely Sabbaths, and therfore termed the 4 commandement vmbratile, shadowish.

I haue mervailed, that in these dayes two or three (for I know no more in print) should offer to dissent from so many great Divines about the interpretation of this text; especially, having no more to say for their owne interpretation. But it seemeth, they think, if by Sabbaths here the weekely Sabbaths be meant, then it cannot be avoided but that by ordinances in the second verse before,Col. 2.14. the precept of the Sabbath must also bee meant, aswell as the precepts of the New moone and holy dayes ioyned with it: and thus S^t Paul should say as­much of the Sabbath & the precept thereof: as he doth say or can be said of the new-moon & the precept there­of: for more cannot be said of the new moon, thē that it is a shadow, nor of the precept thereof, then that it is an ordināce blotted out. But shal I therfore offer to interpret a text wrongfully, because I my selfe cannot answer an obiection, which may be grounded on it being rightly interpreted? How much better were it to acknowledg mine owne weaknes, and to think, that other happily may vnloose that knot which I am not able.

Besides this text there are other pregnant inough to proue that the Sabbath was a shadow or Ceremony; & [Page 5] consequently, that the 4 commandement is more Ce­remoniall, then the rest. As that text, Mat: 12.7: But if ye had knowne, what this meaneth, I will haue mercy, and not sa­crifice, yee would not haue condēned the guiltlesse. God calleth the Sab. a signe, Exod: 31.13. Christ likeneth it to the shew­bread and sacri­fices mat. 12.4.7. and Paul ter­meth it a sha­dow Col. 2. Here like­neth the observation of the Sabbath to the offering of sacrifices: he blameth the Pharysees, because when God would haue mercy before sacrifice, they preferred sacri­fice before mercy, that is the keeping of the Sabbath be­fore the feeding of their hungry brethren.

Againe Hebr: 4. In this chapter (as Marlorate also obser­veth) mention is made of three Rests or Sabbaths: one, the first seventh day, ver: 4. another,A day may be termed Gods Rest or Sab. in 2 respects: first because he rested therin: secondly, because it is con­secrated to his service. In the former respect, only the first 7 day is gods Sab. the land of Canaan (where Zion was Gods Rest for euer Psal: 132. vers. 8) a third, the kingdome of heaven, vers. 9. Now indeed, it is not here said in expresse termes, that the 7 day Sabbath, is a text of the heavenly Sabbath: but consider (.1.) That the Apostle in this Epistle entreateth much of types, & and of that whereof they were types. (2.) If the land of Canaan (Gods locall rest in this world) were a type of the rest in heaven as all acknowledg: then likewise the 7 day (Gods tēporall Rest in this world) as spoken of here both together, and in the same manner. (.3.) The 7 day & the kingdome of heauen haue one common name,Gods Rests in this world were two: the one of the time, the, 7th day the other, of place; the land of Canaan. Rest or Sabbath: & the resemblance between them is as­much, as betweene the sacrifices of beasts in the time of the law, and that sacrifice of Christ on the Crosse. As God rested on the 7 day after his works in the 6 daies: as the Israelites rested on the 7 day after their works in the 6 dayes: so shall the godly rest in heaven after their la­bours and miseryes in this world, Blessed are the dead, which dye in the Lord, for they rest from their Labours. Reu. 14.

Some that acknowledge the 7 dayes Sabbath to be a type or shadow, will haue it such in respect of the strict rest, S. Paul would not haue said that the holy dayes, new-moone and Sab. were a shadow; if not these, but circumstances only about them, had beene a sha­dow. If it were a shadow because it was the last of the weeke: then belike the new-moone was a shadow because it was the first of the month. and that it was the last of seven: but I doubt not the 7 day Sabbath was a shadow of the Sabbath to come, inas­much as it was a Sabbath that is a day of Rest and re­freshing. And so was the land of Canaan a type of the kingdome of heaven, inasmuch as it was a place of Rest after the Egyptian-bondage, and wearisome iourny through the wildernes. The like may be said of the new-moone and Feasts ioyned with the Sabbath, Col. 2. they were all in likelihood a shadow of the same thing to come, the kingdome of heaven; and in one and the same respect, I meane, in being times of Resting, Fea­sting and reioycing. Againe, some that acknowledge the seaventh day Sabbath for a shaddow, will not haue it such from the beginning: but when as all other types and shaddowes were such from their first institution,The very foun­dation of the Iewes Sab. was typicall: for God sanctified the 7 day because he had rested there­in who will belieue them without manifest proofe? 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 [Page 7] 4 commandement is more Ceremonial, then th [...] [...]; and therefore not (as the other) to be observed [...] ­ding to the letter: only I will add for a conclusion [...]t saying of Augustine; Quisquis illum diem (Sabbatu [...]) 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 cōmon 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 [Page 8] opinion: what other will iudge of this matter, I know [...]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 S^t Paul I would gladly spend & be spent to bring my ignorant brethren to a right meaning here­ [...]s it not a lamentable case, when a man prayeth, Lord in [...]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 meāt; 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 cōmandement are) is to savour of the flesh, which is death in the iudgment of S^t 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 [Page 9] 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.

I haue thought good thus to vn­fold the 4 com­mandement for the better vnderstanding of that which followeth.Answere of a great Divine heretofore.

In the 4 commandement we haue to obserue (.1.) The commandement it selfe briefly delivered, & is thus: Remember the Sabbath to sanctifie it. (.2.) Then fol­loweth an Explication in order, God shewing first, [Page 10] which is the Sabbath; the seventh day is the Sabbath to the Lord thy God: and after, how it is sanctified; in it thou shalt doe no worke (.3.) Lastly a reason is yeelded, why God requireth this service:Redem: in 4 precept. for in sixe dayes the Lord made &c. Thus Zanchius in effect; thus Virell likewise in his Grounds of Religion: and this analisis of the 4 com­mandement is so naturall that every one of vnpar­tiall iudgement must needes approue it and I could wish that such as vndertake to handle the 4^th comman­dement, would take notice of it.

So then, this is (for substance) the whole 4 comman­dement; Remember the Sabbath to sanctifie it: as for that which followeth, it is eyther an explication, or a Reason. Here now the word Sabbath a great Divine would haue taken in a generall sence: so that God say­ing; Remember the Sabbath to sanctifie it; That thou maist the better conceaue his meaning. Suppose, God had said to the Israelites; Remēber to honour your King, & Saul is your kinge: When Saul was dead, and David come in­to his place; this commandement, Remember to hon­our your kinge, had bound them still, asmuch to honour David now, as Saul before. So, God saying; Remember the Sabbath to sanctifie it, and the 7 day is the Sabbath: when the 7 day ceased to be the Sabbath, & the first day came in his place; this commandement, Remember the Sabbath to sanctifie it, may binde aswell to sanctifie the first day now, as it did the 7 day heretofore. Thus teacheth a great Divine: but I cannot easily subscribe herevnto. In my opinion God saying, Remember the Sabbath to sancti­fie it; is all one, as if he had said, Remember the 7 day to [Page 12] sanctifie it. The Sabbath is the 7 day, and the 7 day is the Sabbath, in the scriptures: many reasons there are, which will not suffer vs to approue his doctrine.

(.1.) The dayes of the weeke may be named thus; the first day, the second day &c. or thus, the day of crea­ting light, the day of creating the firmament &c. As now the first day, and the day of creating light, are the same: so likewise, the seaventh day, and the day of Rest. And this appeareth to be the iudgment of Augustine, Eusebi­us, So likewise it is taken in some Courts: a proces citing to ap­peare dic Sab­bati, is vpon Saturday. Tertullian &c. seeing in their books by the Sabbath is meant the 7 day, and by the Lords day is meant the first: for otherwise they would haue vsed the names of Sab­bath and Lords day for one & the same day of the weeke. (.2.) By the word Sabbath in the end of the comman­dement must needes be meant the 7 day only. For ob­serue: and rested the 7 day; wherefore the Lord blessed the Sabbath, & sanctified it. Here thou seest, that Gods resting on the 7 day, is the reason, wherefore he sanctified the Sabbath: and can it be a reason of sanctifiing any other day besides the seventh; especially, when he laboured on all the other?The reason of the 7 dayes institution va­nished as a sha­dow with the shadow. Suppose, we had the like speech in the New Testament, as thus: He rose againe vpon the first day; wherefore he blessed the day of Resurrection, and sanctified it: who would not take the day of Resurrection here for the first day only? Adde, that were not Sabbath & seventh day the same, it should rather haue beene said; Wherefore the Lord blessed the 7^th day, or this Sabbath; then the Sabbath. Againe, it is said, blessed the Sabath, the meaning is, in the beginning: and now turne to Gen. 2. and there it is said, that God blessed the 7 day, and sanctified it. These words [Page 13] then, Sabbath and seventh day, are vsed promiscuè in the Scripture (.3.) By this doctrine the 4 commandement should be of larger extent, then that commandement in the beginning (suppose, it were a commandement as some will haue it:) for there it is said, God blessed the 7 day, not, the Sabbath. (.4.) Thus should the 4 comman­dement consist of a generall commandement, and a par­ticular the generall, Remember the Sabbath to sanctifie it: the particular, The 7 day shall be the Sabbath. (5) Had they who first appointed that order of reading the 4 com­mandement, and the people praying after, beene of this iudgment: they would mee thinks haue put the first in place of the seventh, the first day, and not the 7, being now the Sabbath to the Lord our God. Suppose, God had given this commandement to the Israelites: Re­member to honour your kinge, and Saul is your kinge. This commandement being read in the Synagogues, and the people praying after; Lord haue mercy on vs &c. when Saul was dead, and David kinge; would they haue still read the commandement in the same forme of words, Remember to honour your kinge, and Saul is your kinge? I cannot belieue it. They then no doubt, who first ap­pointed this order in the Church, tooke the Sabbath & the 7 day for the same in the 4 commandement.

Answeres of other in these dayes.

Answere. 1 That the Sabbath and the 7 day are the same, is ac­knowledged by some other in these dayes: but they would haue the word seventh taken in a generall sence; [Page 13] so that (I conceaue) they would haue the 4 commande­ment read thus. Remember the Sabbath to sanctifie it &c. sixe daies &c. but a seventh day is the Sabbath &c Here­vnto my answere is (.1.A seventh day, that is, one of seven; as I vn­derstand them.) That the word truly and pro­perly translated, is the seuenth for the particle is there vsed: neyther I belieue, did any ever translate it otherwise (.2.) Thus should the word be taken in one sence in the beginning of the commandement; and in another, afterward. [...] For after it is said; and rested on the 7 day: here by seuenth day must needes be meant one certaine day. (.3.) If God sanctified a seventh day, then he made man on a sixth day; & were not this to confound every dayes worke? (.4) The same word is vsed Gen. 2; and there it must be translated the seuenth day: for it were absurd to say,in it. God blessed a 7 day, because he rested on the 7 day: if God blessed a seuenth day, then he rested vpon a 7 day, Gen. 2. vers. 3. (.5.) Thus should not god from Sinai appoint, what day of the weeke the Israelites should sanctifi; & so indeed writeth a reverend Divine; It was never commanded nor appointed, what one certaine day should bee kept among seaven, but that there should be observed a se­venth day. But should Paul haue taught in the Iewes Synagogues, that God from Sinai did no more appoint their day to be sanctified, then ours; and that Christians sanctified the Lords day, kept the 4 commandement ac­cording to the letter, asmuch as they: I leaue it to other to consider, what would haue followed therevpon.

Answere. 2 There are other againe which will haue it read, the 7 day is the Sabbath to the &c. but yet by their doctrine any day of the weeke may be meant hereby, and with them [Page 14] the Lords day is the seventh.That the Lords day is, and must be, the 7^th day; beginneth to be somthing a com­mon doctrine. Thus a learned Preacher wrote vnto mee. The 7 day alone is sanctified, but the Lord hath not assigned any immutable Date of time, from which this 7 must be reckoned: for he never sayth in any place, God sanctified the 7 from such or such a Date. So the obser­ving of that number is immutable, but the taking of one only beginning, from which to begin the account is not im­mutable: had it beene, the Apostles, in whose time the chang of Dates began, would sure haue knowne it, and not suffered such chang without reproof. This I receaued from a lear­ned Preacher. Now, vnto those his words; for he neuer sayth in any place, God sanctified &c. my answere is, That he had no need so to say, unlesse there had beene more then sixe dayes before the first seventh, or that hee had blessed any other seaventh day since. Neyther of which being so, the Date must needes bee from the day, wherein God separated the light from the dark­nes: and what more certaine Date of time, from whence to beginne the reckoning, then from the beginning of the creation, before which there was no time at all? A­gaine, whereas he sayth, that the change of Dates began in the Apostles dayes: I would know, where this doth ap­peare. Rather the contrary appeareth:Act: 20. 1. Cor. 16. for by the first of the weeke (as themselues say) is meant the Lords day. See then, the ancient Date of time is continued by the A­postles: for if the Lords day were the first of the weeke, the Iwes Sabbath must needes be the 7^th and last of the weeke in the Apostles time, as it was in the beginning.

I haue much mervailed, wherefore some must nedes haue the Lords day be the 7^th, so contrary to the Scrip­tures, [Page 16] who terme it the first of the weeke in two places: and at the mouth of two witnesses we would thinke, this matter should be established. But it seemeth, as Isaac said,Gen. 27. Iacob haue I blessed, & he shalbe blessed: so they thinke; God blessed the 7^th day, and it must be blessed: where­fore vnlesse the Lords day come to be the 7^th, it is not blessed & sanctified. But they should consider, that God did not blesse the day,The Lords day will come to be the 7 when Esau commeth o be Iacob. because it was the 7^th had he, then were it some reason, that the name and blessing should still goe together: but now, he blessed the day, because he had rested therein; and if these two may be sundered, much more the other. What God hath put asunder, let not man ioyne together,Gen. 2.3 Lords day and seventh day: it will not procure them a blessing to goe about in such sort to maintaine the trueth. If their doctrine can other­wise be maintained, I desire them in Christs name, that they would if their doctrine cannot otherwise be main­tained, I admonish them in the feare of God to teach such doctrine, as may. Were it once receaved that wee must sanctifie the 7^th day; and they, neyther by Scrip­ture, reason, nor Fathers can proue, that the day we doe now sanctifie, is the seventh: will it not come to passe, that we shall fall back to the Iewes day? The Scripture is against them: and that in two places. Act. 20. 1. Cor. 16, Reason is against them: for if the Iewes Sabbath vntill the change were the 7, how should the next day be the seventh also? the name seventh hath reference to other dayes going before: shall one and the same day bee the seventh of one weeke, and the sixth of the next weeke? Now, among the Fathers, Ierome is against them, for he [Page 17] termeth Wednesday the fourth of the weeke: Si dies obser­vare non licet, & menses, & tempora, & annos; nos quoque simile crimen incurrimus, quartam Sabbati observantes, & Parasceven, & diem Dominicam &c. Com: in Ep: ad Gal: cap: 4.

Finally, by this answere, as by the former, the word seventh should be taken in one sence in the beginning of the commandement, and in another afterward for after it is said, and rested on the 7^th day. Here by seventh day must needs be meant one certaine day: no man will say, that God rested on the day, we now keepe holy. A­gaine, if by seventh day Ex. 20. any day be meant aswell as Saturday: by first day Act: 20. why shall not any day be meant, aswell as Sunday? But not to stand longer herea­bout: this last answere cannot stand without the over­throw of Gods weeke: that it may be receaved, God had need to make the world againe.

A likelier answere, then either of the former.

Chrisostome on Gen. 2. hath these words. Iam hìc ab i­nitio doctrinam hanc nobis insinuat Deus &c. Here from the beginning God doth insinuate this doctrine, that one day in the circle of the weeke should be severed for spirituall worke. Note the word insinuateth. D^r Field hath these words in his 5 booke, and 29 chapter. Presupposing the knowledg of the creation, reason convinceth vs, that one day of seven must be a day of rest. Reason convinceth. Some such thing I thinke must be said here: as that God by giving this commandement to the Israelites, doth insinuate, that [Page 18] Christians should 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 4^th com­mandement were bound to doe heretofore. The 4^th 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 [Page 19] 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.

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, [Page 20] 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 [Page 21] 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 [Page 22] 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 la [...] [...] ­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, [...] 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 [...]ed morall: it is a morall law of nature to pr [...] 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 [Page 23] first to knowe the [...] [...]kes of the law are twofold, for part belong vnto S [...] [...] [...]nd part vnto manners. Vnto the Sacraments th [...] [...] [...]ircumcision of the flesh, Note that hee saith the Tem­porall Sabath; and not only the litterall, or sea­venth day Sa­bath. the tempo­rall Sabbath t [...] [...] [...]he, sacrifices, and innumerable such like obseruat [...] [...] into mann [...] Thou shalt not kill; [...] shalt no [...] [...]it adultery; Thou shalt not beare false [...] and [...] If now the temporall Sabbath did [...] [...]nners: if a Jew sanctifying his Sab­bath [...] [...]me a morall duty; then is it not mo­rall [...] [...]e day of the weeke: for the seauenth day to [...]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 [Page 24] 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 [Page 25] 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 whose 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 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) [Page 26] 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.