The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader.

THE EXPOSITION OF THE Fourth Commandement. The Fourth Commandment. Remember the Sabbath-day to keep it Holy, &c. (Book 4)

CHAP. I.

The excellent order of the Commandments. Why God himself appointed a set time for pub∣lick worship. Why this Commandment is larger then the rest. Six special things to be observed in this Commandment, which are not in the rest. The general parts of it. 1. The precept. 2. The reasons. In the precept. 1. The affirmative part what is meant by Sabbath: what by sanctifying? How things sanctifyed differ from other things. God sanctified it not for himself, but for us. We must sanctifie it. 1. In our estima∣tion of it. 2. In our use of it.

AS Gods order in all his works is most excellent (for he is the God of* 1.1 order) so in the placing of these Commandments, it is most admirable. For, in the First, he commands us to beleeve in a God, setleth Religion in us, and shews that he, and no other is that God, and how he is to be worshipped, Intus, within. 2. In the Second he prescribeth, how we are to behave our selves towards him in our exteriour worship, and how to expresse and manifest our inward affections towards him by our outward gesture. 3. In the Third, how his glorious name ought to be magnified, by our outward expression in our words, when we converse with others. These three first Commandments contain our general and perpetual duties towards God.

Now in this fourth Precept (because men should not be left at liberty, when or at what time to perform these duties) God hath taken order for a set and certain* 1.2 time to that purpose, appointing a day, whereon to do it, and that more solemnly* 1.3 in a general, or publick meeting, or Assembly, which he elsewhere calleth an Holy Assembly; or Holy Convocation: that all men together may set forth, and make publick professions of their worship of him in fear, and give him honour,

praise and glory. As also to learn and be instructed in what hath past in former times, and how to behave themselves for the time to come, by laying the foundations of Religion: and lastly, to acknowledge as well the great goodnesse of God, and his benefits to us, as our duty and service to him.

It is true which we usually say, and which the Heathen man did well see, that Publicorum cura minor, the care of publick matters is the least of all other: for com∣monly, that which ought to be regarded by all, is regarded by few or none. And so no doubt men would have dealt with God for publick worship, had he not provided a particular day for himself, and setled it by a special Commandment; as we see in those that talk of a perpetual Sabbath, who come at length to keep no day at all. And therefore (God knowing our innate negligence in his service, which of right ought to be every ones care) did (by enacting this law) provide for a particular, and set time for it.

This Commandment being of as large, or larger extent, and more copcious in words then the second, should work in us no lesse regard, and consideration of this,* 1.4 then of that. Nor is it in vain that God hath so enlarged it. Wee see that four duties of the second Table are ended in a word as it were. Non occides, Thou shalt not kill. Non moechaberis, Thou shalt not commit adultery. Non furaberis, Thou shalt not steal. Non falsum testimonium feres, Thou shalt not bear false witnesse. And the reason is, because civil honesty, and the writings of Heathen Philosophers, (who were chiefly guided by the light of Nature) and civil Laws urge the observing of them: and our Bars, and judgement seats condemn sins therein forbidden: but the fifth Commandment (because God foresaw our stiffenecked humours, that we would not willingly, or easily be brought under subjection) God thought it necessary to fence it with a reason. So likewise in the tenth there is great particularity used, be∣cause men are apt to conceive that their thoughts are free, and that they shall not come to judgement for using their liberty in them.

In the first Table, every Commandment hath its particular reason; but this fourth Precept hath more then any. It hath six particular respects, not to be found in any* 1.5 of the other.

• 1. Whereas the rest run either barely in the affirmative, as the fifth, or barely in the negative, as the other: in this both parts are expressed. The affirmative in these words, Remember thou keep holy, &c. and the negative in these, Thou shalt do no manner of work, &c. so that a mans inclination to the breach of this Commandment, is both wayes met withall.
• 2. In this, This precept is not onely given to our selves, but to all others that belong to us, God proceeds here to a wonderful kinde of particularity, by a particular enumeration, comprehendeth all that with us, and by us may be violaters of this Commandment, naming all which he doth not in any of the other.
• 3. The other Commandments are imperative onely, and run in a peremptory way of command: whereas the word here used, though it be of the Imperative mood, yet it rather intreats then commands, Remember: and may serve as a note of separa∣tion from the other. Imperat & suadet, it both commands and intreats.
• 4. And whereas the reasons of the former Commandments are terrible, fearful, and threatning; in this they are easy and reasonable; the main reason of this being, that no more is required to be done by us, then was done by God himself, we ought to do it, because God hath done it.
• 5. Whereas none of the rest have above one reason, to perswade and move us to the duty, this hath, besides one principal, tria statumina, three other props or reasons, so that it exceeds them all, in the multitude of reasons to perswade us to the obser∣vance of it.
• 6. Lastly, to move and stir up our regard to this Commandment, in a more espe∣cial manner, and that it might not be thought a light matter, either to break or keep it, as we are apt to think, God hath in the very 〈◊〉〈◊〉 of it set, notas non leves, no slight notes: Recordare, remember; and observa keep it. We must have a special care of the keeping of it, and to that end we must remember it.* 1.6

The Commandment hath two parts. 1. A Precept. 2. The Aetimologie, that is,* 1.7 the Reasons, or the perswasions to keep it.

The Precept contains in it, an affirmative part and a negative. The affirmative in* 1.8

the eighth verse. Remember the sabbath day to keep it 〈◊〉〈◊〉, The Negative in the ninth and tenth verses: in it thou shalt do no manner &c.

For the first, that we may understand it the better, we must know, what is meant by sabbath, and what by sanctifying. 1. Sabbath in the original signifieth rest, and such a rest which some labour hath gone before, a rest after labour 〈◊〉〈◊〉, a ceasing, or intermission from labour. Such a rest is described in the law. When* 1.9 the land had been laboured, and tilled six years before God gave the people charge, that it should lie fallow and rest the seaventh year, and this was a politick law. So after the labour of six dayes, God requireth here a cessation from work the seventh day, let that be a day set apart, rest on that day.

2. The word [Sanctifie] is twice used in this commandment, in the beginning, and in the end, and is applied to two. 1. To God in the end (verse 11.) The Lord* 1.10 blessed and sanctified it. 2. To man (vers. 8.) remember the sabbath to sanctifie it.

Now it is a rule in divinity, that when any word is given to God, and man both, it is to be applied in a different respect, and so here this word ascribed to God, is to be understood, sub modo destinandi by way of appointing it so to be: and to man sub 〈◊◊〉〈◊◊〉, by way of applying it to that it was appointed. So when God appoint∣eth any thing to an holy vse, he is said to sanctifie it, and when man applieth it to the use to which God hath so appointed it, he is said also to sanctifie it.

As it is sure, that by nature all men are alike before God, and differ not by nature,* 1.11 so may it be said of bread, water, wine, dayes &c. by nature all are alike, and one is not more holy then another. Yet in the law, saith God, concerning the Israelites, I have separated you from other people, that you should be mine. When God setteth man a part that he should be his, either as a minister in the Church, or as a Magistrate in the commonwealth, then this his separation, or putting a part, is the beginning of his sanctifying.

So water, which is separated from common uses, and destinated to 〈◊〉〈◊〉, and the Creatures of Bread and wine, in the administration of the Lords supper, there is naturally no more in them, then in the other of the like kinde, till they be so separated and set apart from the other, and appropriated to God, and holy vses. So may we likewise say of dayes; naturally there is no more holines in one then in a∣nother: onely Gods ordinance, by separating one day from another for himself, makes it to be more holy then the rest.

Now it is the nature of such things, whether it be man or beast, so separated from common vse, and thereby sanctified to the Lord, that they must continue so, and be* 1.12 neither bought nor sold, nor other wayes alienated, Therefore we finde, that under the Law, the Tabernacle and whatsoever was vsed in it about the service of God, must be put to no other use, the fire-pans, flesh-hooks, 〈◊〉〈◊〉 made for the sacrifice, yea the basest instruments to stir the fire, and the meat in the caldron, whereof a libamen* 1.13 or offering was to be, should not be put into any other; nor the pots on no other fire nor the snuffers to any other lamp but to these in the Tabernacle. So this is the na∣ture of a thing sanctified, and it therein differeth from other things, that what is sanctified or separate for God, must not be converted or applied to any other use, and so for dayes, such as are sanctified or set apart for God, must be applied to no other use, unlesse God himself or his church by authority from him and that upon grounds warranted by God, dispence therein in some special cases. Other things may bedone in part upon other dayes, but not upon this. The Psalmist (as before) saith, he will meditate every day and night; and every day he wil praise God and give thanks* 1.14 to him: and in the evening, morning and at noon day, (thrice a day) he will pray. Nay seven times a day he will praise God: yet all these are but on part of the day for in the six dayes other things may be joyntly done, with those holy exercises, and may lawfully take up a part of the day: but this day being a most holy day, as sepa∣rated to Gods use and service, must be sanctified, not in part, or joyntly with o∣ther imployments, but must solely be kept to his service and use.

Now a question may arise, whether God sanctified this day to himself, or to* 1.15 us? Certainly the Apostle tells us, that omnia munda mundis, all things are cleane to the clean: and God is most pure and holy, and therefore needs nothing to be sanctified to him therefore this sanctifying must needs be for us. And the same Apostle* 1.16 〈◊〉〈◊〉, this is the will of God even your (not his) sanctification, for without holines* 1.17

none shall see God: and therefore to the end that we might be holy, did he sanctifie this day, his word and other things &c. And so by the second part of sanctifica∣tion* 1.18 by annexing a blessing to this day, he blessed it and made it holy, as in the Sa∣crament of the Eucharist he blessed the bread (and his dicere) is facere he gave it pow∣er to increase holines in us. And as to the bread there, so to this day here, he hath annexed a special blessing, whereby it is sanctified to us, and that in a twofold respect. 1. Relative, as applied to the means of holines, prayer, word, &c. As a thing may be said to be holy, as the place where Moses stood, as also, all that belong∣ed* 1.19 to the Tabernacle, because they were applied to the means of holines. 2. Ef∣fective,* 1.20 in regard of the fruit of holines, which is wrought in us on that day, and practized in our selves, Sanctificamini et sancti estote. Be sanctified and be holy.

So that all which hath bin said, amounteth to thus much. God hath set apart or sanctified this day, to the end that it may be applied wholly, either to the means of sanctification, as hearing the word, prayer, meditation, and other religious duties; or to the practize of sanctification, by these means wrought in us. And he sancti∣fied it or gave it a blessing, that what means we use this day of sanctification, shall be two fold blessed, and of more effect and force to us, then what we do upon another day, not sanctified and set apart as this is.

Now seeing God hath so sanctified it, it is our duties, that as he hath sanctifi∣ed it, with is blessing, we must do the like, and sanctifie it too, which consists in two things. 1. In our estimation and accompt of it, which is for our judgement.

2. Secondly in the use of it, which is for our Practize.* 1.21

1. We must account of it in our judgement as a day holy unto God, not as a com∣mon day: but as a Prince is sacred among men, so this is to be reputed holy among* 1.22 dayes, a day of dayes: that of God to S. Peter must be our Rule, What God hath* 1.23 sanctified, make not thou common.

2. For use, that we so use it. This use is well set down by the Prophet. We must* 1.24 not do our own work. No common thoughts are to exercise our brains: and as our thoughts must be taken up with common affairs, so neither must our communication* 1.25 be of such things, nor our practise; but our thoughts words and actions must be san∣ctified, and such as tend to the practise of holinesse. For (according to that of the Prophet) If that which is sanctified touch that which is common, it imparteth not ho∣lines to the thing prophane or common; but the common polluteth the thing which is sancti∣fied:* 1.26 so that the touching, or dealing in any unholy action that day is a polluting of the day. This we must take heed of, else, as our Saviour saith in another case, A wo∣man* 1.27 may be chast, yet adultery may be committed, if a wicked eye look upon her to lust after her: so though holy things remain holy in themselves, yet we may pollute them, and make them unholy, (as much as in us lieth) by our polluted actions.

CHAP. II.

What is commanded here. 1. A rest. 2. Sanctification. Rest is required not for it self, but for the duties of sanctification. Reasons that the Sabbath is not wholly nor prin∣cipally ceremonial. Addition 21. out of the Authors other works declaring his mean∣ing in two things. 1. That the Lords day is jure divino. 2. That the 〈◊〉〈◊〉 Sab∣bath is abolisht by Christs death, proved by him at large, out of Scriptures, and An∣tiquity, in his speech against Trask in Star-Chamber.

NOw here are two things, and both commanded, but not alike or equally, but the one for the other. 1. The first is Sanctification which is the last end and drift of God in this commandment, and that which is required for it self. 2. The o∣ther* 1.28 which is the means subordinate to it is Rest without which, sanctification of the day cannot be had, as God requireth.

To make it plain. The heathen by the light of nature could see, that every thing is then best ordered, when it hath but one Office, and is ordained to do but one thing at once, for whatsoever would be throughly done would be done alone: the reason is, because we are res 〈◊〉〈◊〉, 〈◊〉〈◊〉 creatures, and if two things be done

at once, and together, one will be done imperfectly, because our thoughts will be di∣stracted between both, for part of our thoughts will be taken of, when they are set upon several objects. so that we cannot wholly intend two things at once. It was Adams case in the state of Inno cency: for he having a natural soul and finite, was not able to intend the dressing of the garden commanded him, and the sanctifica∣tion* 1.29 of the sabbath together, and therefore God would have him imploy six dayes upon the first, and blessed the seventh day to be bestowed in his worship. And this* 1.30 was the end why God instituted, blessed, and sanctified the seventh day, for a re∣medy against distraction, especially in the solemne worship of God, which is e∣nough to take up the whole man, and ought to be without all distractions and therefore permitteth none to be intent to any other thing during the perfor∣mance of it.

Now if Adam in that estate could not be free from distraction, much more have we need of remedy against it. And therefore is this rest and ceasing from servile work commanded, to free us from it, and to further our sanctification: and thus cometh in this rest, because this total sanctification cannot be performed without ceasing from labour and doing our own works: for without rest we cannot sanctifie: and if our rest should hinder our sanctification it ought to be taken away and omitted.

And indeed our Saviour Christ acknowledgeth, that man was not made for* 1.31 the rest, but for sanctification. Sanctification was his end, and man was created and made for that. Rest is but a subordinate end, and man was not made for it, but rather rest was made for man. Rest is but the means to attain to sanctification which is mans end, and that for which he was made. For as the Apostle saith of bodi∣ly* 1.32 exercise, it profiteth 〈◊〉〈◊〉, so it may be said of bodily rest, that bodily rest pro∣fiteth little, or indeed nothing at all, except it be applied to sanctification which is the end: nor doth God approve of it without this but wholly dislik∣eth it.

The scope of this reverend Author, is not here to prove, that the command of the* 1.33 sabbath is wholly Moral, and in no part ceremonial, but to prove against the Anabap∣tists, Familists, aud other sectaries, who denie all distinction of dayes under the Gospel, that it is not wholly or principally ceremonial, as his reasons do plainly shew; for that it is so in part, is confessed afterwards, where the Author saith, that the strict rest en∣joyned the jews, of not 〈◊〉〈◊〉 a fire, nor dressing meat on the sabbath, was ceremonial, and obliged onely the jews. Nor can it be imagined, but that he know very well, that as the sabbath was a type of Christs rest in the grave, of our daily rest from sinne, and of our eternal rest, Heb. 4. And as it signified a rest from the Egyptian servitude, Deut. 5. That in these respects it was ceremonial, and is abolisht.

And although his opinion seems to be, that the Lords day which we observe, instead of the sabbath, is jure divino, (in which point learned men do differ, and of which we shall speak something hereafter) yet, that the 〈◊〉〈◊〉 sabbath, which as it concerned the jews in a perculiar manner, is litterally injoyned by the fourth Command∣ment, is abolisht by the death of Christ, is his opinion clearly expressed els∣where.

Of the 〈◊〉〈◊〉 he speaks in one of his sermons of the resurrection, on 1 Cor. 11. 16. where* 1.34 labouring to prove the feast of Easter to be as ancient as the Apostles, among other ar∣guments he brings one from the Lords day, in these words. But we have a more sure ground then all these. The Lords day hath testimony in Scripture: I insist upon that that Easter day must needs be as ancient as it. For how came it to be the Lords day, but that as it is in the Psalm, The Lord made it? And why made he it? but because the* 1.35 stone cast aside (that is Christ) was made the head of the corner? that is, because then the Lord rose, because his resurrection fell upon it. Where he plainly affirmes, the Lords day to be so made, by the Lord himself and that because Christ rose upon that day.

Now for the other point, that the jews sabbath was ceremonial, and abrogated by Christs death, is proved at large by his speech in star-chamber against Trask, published inter opera posthuma, where among other things he speaks 〈◊〉〈◊〉.

The Apostle (inter alia) reckoning up diverse others concludes with the sabbath,

and immediately upon it addes; Which all are but shadows of things to come, (Sabbath and all) but the body is Christ. The body had, the shadow to vanish; that which was to come, when it is come, to what end any figure of it? it ceaseth too. That to hold the shadow of the Sabbath is to continue, is to hold Christ the bodie is not yet come.

It hath been ever the Churches doctrine, That Christ made an end of all Sabbaths by his Sabbath in the grave. That Sabbath was the last of them, and that the Lords day came presently in place of it. Dominicus dies Christi resurrectione declaratus est Christianis, & ex illo caepit habere festivitatem suam, saith Augustine, The Lords* 1.36 day was by the resurrection of Christ declared to be the Christians day, and from that very time (of Christs resurrection) it began to be celebrated as the Christian mans festival.

For the Sabbath had reference to the old creation, but in Christ we are a new Crea∣ture, a new creation by him, and so to have a new Sabbath, and vetera transierunt, no* 1.37 reference to the old, We.

By whom he made the world (saith the Apostle) of Christ.

So two worlds there were. The first that ended at Christs Passion (saith Athanasius)* 1.38 And therefore then the Sun without any eclypse went out of it self. The second which began with Christs resurrection, and that day initium novae creaturae, the beginning (and so the feast) of them that are in Christ a new creature.

It is diduced plainly.

The Gospels keep one word all four, and tell us Christ arose, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, una sab∣batorum, (that is, after the Hebrew phrase) the first day of the week.

The Apostles, they kept their meetings on that day, and S. Luke keeps the very same word exactly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (to exclude all errour) on that day they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (that is, held their synaxes, their solemn assemblies, to preach, to pray, to break bread, to celebrate the Lords supper, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lords supper on the Lords day: for these two onely (the day and the supper) have the Epithet of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Domi∣nicum, in the scriptures to shew, that Dominicum is alike to be taken in both.

This for the practise then.

If you will have it in precept. The Apostle gives it (and in the same word still)* 1.39 that against 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the day of their assembly, every one should lay apart, what God should move him to offer to the collection of the Saints, and then offer it. which was so ever in use: that the day of oblations: so have we it in practise and 〈◊〉〈◊〉 both, even till Socrates time, who keeps the same word still. 〈◊〉〈◊〉. 5. cap. 22.

This day, this 〈◊◊〉〈◊◊〉, came to have the name of Dies Dominicus in the Apostles times, and is so expressely called then, by Saint John in the Revelation. Revel. 1. 10. And that name from that day to this hath holden still, which continuance of it from the Apostles age, may be deduced down from father to father, even to the Council of Nice and lower I trust, we need not to follow it, no doubt is made of it since then, by any that hath read any thing. I should hold you to long too cite them in particular, I avow it on my credit, there is not any ecclesiastical writer, in whom it is not to be found.

Ignatius,a 1.40 whom I would not name, but that I finde his words in Nazianzen,b 1.41 Justin. Martyrc 1.42, Dion, sius Bishop of Corinth,d 1.43 in Euseb. lib. 4. Irenaeuse 1.44, Clemens. Alex∣andrf 1.45. Tertullg 1.46. Origenh 1.47, Cypriani 1.48, every one.

And that we may put it past all question, Justine Martyr, who lived in the very next age to the Apostles, and Tertullian who lived the next age to him, both say directly, 〈◊〉〈◊〉 solemn assemblies of the Christians were that day ever, on Sunday 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Justine, die solis, saith 〈◊〉〈◊〉, and leave the 〈◊〉〈◊〉 to their Saturn: (either in* 1.49 their Apologies, offered by them to the Emperours) Justine made two, in his second: Tertullian but one, the sixteenth chapter of his: that of the true day there can be no manner of doubt.

A thing so 〈◊〉〈◊〉, so well known, even to the Heathen themselves, as it was (in the Acts of the Martyrs) ever an usual question of theirs (even of course) in their examining. What? Dominicum servasti? Hold you the Sunday? and their answer known; they all aver it. Christianus sum, intermittere non possum, I am a Christian, I cannot intermit it, not the Lords day in any wise. These are examples enough, I will adde but an authority and a censure, and so end.

The authority I will refer you to, is of the great Athanasius, great for his learning,

for his vertue, for his labour, and for his sufferings, but above all, great for his Creed. Tertullian had written a book de cibis Judaicis, (which we have) so another de 〈◊〉〈◊〉 Judaico, which we have lost, but it is supplied by Athanasius his book de sabbato &circumcisione (for he puts them, and so they must go together, Circumcision and the Sabbath) In which he is so clear and so full, for the abolishing of the 〈◊〉〈◊〉 day, and the succeeding of the Lords day in place of it, as no man can wish more, and the treatise is no long one neither.

Now as in the other of meats, so in this will I end with censure. It is of the Councel of Laodicea (more ancient then the first of Nice) and of so special account, as we finde it cited by S. Basil: nay, as we finde four of the Canons made in this Council, taken out of it, and transferd and made four of the Canons of the great Council of Nice, such was the Authority it was had in. It is in the twenty ninth Canon, and of the authentical great book acknowledged in that of 〈◊〉〈◊〉 the 133. Thus it is, That Christen men may not 〈◊〉〈◊〉, or grow 〈◊〉〈◊〉, that is, not make the Sabbath or Saturday their day of rest, but they are to work that day (this comes home) giving their honour of celebration to the Lords day. And if any in this point be found to 〈◊〉〈◊〉, let them be Anathema a Deo &christo, to God and Christ both. Thus far this learned 〈◊〉〈◊〉; by which discourse made and penned in his latter years, it appears fully what his opinion was in this point of the Sabbath, and how his meaning is to be expounded in this point of the morality of the day. See more of this subject in the third Chapter, per totum.

There is here besides in the Commandment another word [Remember] which be∣cause it is properly of a thing past, it referreth us to some time or place before: and there is no mention of the sabbath but in two places before: the one of them is in Exodus, but that is not the place here meant: for God in the end of the Command∣ment adding [God 〈◊〉〈◊〉 it, &c.] referreth us to that other place where those words are; namely to, Genesis 2. 3.

And by this occasion falleth in that first question about the morality of the day: many think the sabbath is meerly a ceremony, and are perswaded that it is so, and therefore hold, that men are not bound to sanctifie it since Christs time, it being ab∣rogated by him. In answer whereto we are to follow our Saviours rule, who in the case of Polygamie, bids us inquire how it was ab initio, from the beginning, to call it to the first institution: for the first institution is that which will inform our judge∣ments best, and the first end which appears by the institution is the true end.

A thing is not said to be meerly ceremonial, if a ceremonial use or end be annexed to it, for then scarce any of the ten Commandments but should be ceremonial, for they have many of them some ceremony annexed to them.

But that is to be accounted ceremonial whose first and principal end is to be a ceremo∣ny, and to type out something, which this day of rest cannot be said to do. The reason is, because Paradise and mans perfection cannot consist with ceremonies, a ceremony cannot agree to the state of mans innocency.

This is to be understood of such Ceremonies as had reference to Christ as a Redeemer,* 1.50 and so the ensuing words expound these, for otherwise ceremonies which have a moral signification, or were instituted for other ends might stand with mans estate in Paradise, for what was the tree of life but a ceremony.

And the reason of that is, because that before there was a Saviour, there could not be a type of a Saviour, as ceremonies were; and before there was sin, there needed no Saviour: and so consequently needing no Saviour, there needed no ceremony, and needing no Saviour, nor ceremony, it could not be ceremonial.

But this was it, that Adam (having in the six dayes a natural use in his body of the creatures) should for the glory of God on the seventh day have a spiritual use and consideration of them in a more special manner. And although there might be a worship performed to God on other dayes, yet that it might be more so∣lemn, publick, and universal, and the heart of man more free from distraction, and wordly avocations, God therefore would have a speciall day dedicated to his honour and service, wherein the Creature should solemnly performe his homage to the Creator, and this was the first generall end, though o∣ther ends were after added: as in Deuteronomie it pleased God to adde this reason, that the People should remember their Delivery out of

Egypt, but this was but finis posterior, a particular and after end, and accessory. And it were well if we might adde to our dayes of rest the memory of benefits received. And in Exodus God yieldeth a reason taken from a politick end, that our family and cattel may rest, and return more fresh to their labour.

And if any will say, that besides these ends, there was prefigured by this rest, that rest we shall have from sin; Its true, but yet that is but an accessory end. As in the Sa∣craments of Circumcision and Passeover, besides the general ends of their institution, which were to seal and signify Gods preventing and following grace, there were other ends typical and accessory: as that of Circumcision did signifie the Circumcision of the heart, and the Passover the sacrifice of Christ offered upon the cross. In which respects, though those two Sacraments are abolisht, yet the Sacrament of initiation, and another of our confirmation in grace are still continued, to wit, Baptism and the Lords supper, according to the general ends of the two former Sacraments, which ends do still remain. So though the Sabbath or seventh day from the Creation be ceased, yet there is another day still remaining, because the end of keeping a day is immutable from the beginning, to wit, that God might be honoured by a solemne and publick worship.

This reason of it self is so forcible and plain, that without bringing in a manifest absurdity it cannot be denyed and avoided. When they see these ends carry us to the Institution, and that in Paradise where no type or Ceremony was, they seek to avoid it by saying, Its true, that God sanctified it in Paradise, but Adam never kept it, neither was it kept till immediately before the Law was given: which may seem to be a very absurd thing, that God should sanctifie a thing two thousand years before it was to be put in practise. This is like to that assertion of those He∣reticks, that held, the materia prima to be made by God many years before the world it self, and that it abode by him, till the world was made. But they are confuted by the Fathers thus, That no wise man will make any thing to be many years by him, before he shall have occasion to put it to any use. And therefore much lesse would God bless this day before there should be any use of it: to make rem ante usum.

1. We must understand, that God in Deuteronomy seemeth to make a distinction between Ceremonies and the Moral Law, Deuteronomy 4. 13, 14. as, that the one proceeded from himself immediately: the other by the ministery of Moses, so also Deuteronomie 5. 31.

2. Again it breeds confusion, and breaks order (a thing which God misliketh) if any thing meerly ceremonial and not in some sort moral should be placed among the ten Commandments. One of the Fathers upon the words [Nunquid & Saul 〈◊〉〈◊〉 inter Prophetas? Is Saul also among the Prophets?] saith, that Saul being no Prophet by profession, est heterogeneus, of another kinde, and an irregular person among the Prophets: so it will fall out to be against order, for a meer ceremonial Precept, to stand in the midst of moral Commandments. For every ceremony or type of the Law, is as it was a foretelling of something in the Gospel; so it must be referred to the Gospel, as the shadow to the body. And indeed no typical ceremonies are in their own nature, for the type or ceremony is to cease when the substance comes, as the shadow when the body appears. But this Commandment for the substance of it, continues in the time of the Gospel.

3. Thirdly, this being a principle, that the Law of Moses (expressed in the Deca∣logue) is nothing but the Law of nature revived, and the Law of nature being a resemblance of Gods image. If we say this precept is in its substance ceremonial, then we must also say, that in the image of God something is ceremonial, not to abide, but for a time onely: but all things in him, and in his image are eternal according to his Nature.

4. In the Law of grace, Christ delivering the sum of the ten Commandments to the Scribes and Pharisees, Thou shalt love the Lord, &c. theres no question, but that it is the sum of the Decalogue, and therefore therein is included the religious observation of the Sabbath, and so it will be for the substance moral, as the love of God is, in which it is contained, or else our Saviour had delivered an imperfect sum.

5. Again, it is dangerous to hold, that any precept in the Decalogue is ceremonial: for by this the Papists (as Parisius and Politianus) will bring another of them to be so, and will say, that the second Commandment concerning images is ceremonial, and

then why not three as well as two, and so four and five, and all. The best way there∣fore to hold the duties eternall, and to keep them without blemish is to deny that any of these ten precepts is ceremonial in the substance or nature of the Command∣ment, but that they are plainly moral.

6. To come to the time of the Gospel. We hold that all typical ceremonies of the law are ended and abrogated by Christs death. Then if the day of rest be not abro∣gated by his death, it is not a meer Ceremony or ceremonial. And that it is not, is plain by our Saviour himself for his denouncing the destruction of Jerusalem bids them pray that their calamity fall not in the winter, nor on the Sabbath day: Now we know that Jerusalem was destroyed many years after Christs death, when all ceremo∣nies were ended. Therefore if Christ knew that the Sabbath as a ceremony should be wholly abrogated by his death, his counsel might well have bin spared, that they should pray that their flight might not be on the Sabbath day, Matth. 24. 20. which if it had been quite abolished, should have been no day.

Again in things meerly ceremonia', there is not commutatio, a change, but abroga∣tio, an abrogating of them wholly: but we see in this matter of the Sabbath, there is commutatio, not abrogatio, the Lords day is appointed instead of the Sabbath; but no total abrogation of the Sabbath. Thus the seals of the Covenant though they had something typical, yet being in their general nature moral, therefore they are changed, but not quite abrogated, whereas in things meerly typical, theres no maner of commu∣tation, but they are clean taken away: for Christ having broken down the partition wall, Ephes. 2. 14, 15. hath wholly taken away the law of ordinances, &c. But it is manifest, that instead of the Jews seventh day, another seventh day was ordained in the Apostles dayes; therefore as the ministery and seals of the Covenant, and the chief place of it, to wit the Temple, were not abolished but changed, as having a moral 〈◊〉〈◊〉 in them; so also was the day of the Covenant; for we read. Acts 20. 7. that the 〈◊〉〈◊〉 and Disciples came together on the first day of the week, to hear the word, and to break bread, and in 1 Corin. 16. 2. the Apostle wills them in their meetings on the first day of the week to lay aside for the poor, and Revel. 1. 10. it is plainly called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lords day.

So that we see in the whole time of the Apostles it was not taken away, but changed by them, and therefore cannot be a meere ceremonie, nor of the nature of the types of the Law. But when the old Covenant ceased, then ceased the Ministery thereof: the Priesthood of Levi was changed, and given to choice men of all Tribes, and instead of it is our Ministery. And as the seals of the Covenant ceased as of Circumcision and the Paschal lamb, and in place thereof came our Sacraments of Baptism and the Lords supper: so the day of the old Covenant is taken away, and instead thereof is put the Lords day, none of them in the first end being ceremonial, but having a continual use, and to last as long as the Church militant.

The reasons which might seem to have moved the Apostles to change this day may be fitly taken from the Institution of the Sabbath in the time of the law. For as then nothing was more memorable then the day of the creation: so when it pleased God that old things should cease, and that there should be a new creation, and that there was a benefit, that did overshadow the former, the benefit of redem∣ption; therefore when that was accomplished by Christs resurrection, from that day we celebrate the memorial of it on the first day of the week, and whereas that other great work of the sending the holy Ghost, which was fifty dayes after, concurd on the same day, whereby that inestimable benefit of sanctification and speaking with strange tongues was conferred upon the Church, and because the memory of the benefit of the creation may also be kept on the first day of the week, as well as on the last. Hence we may see upon what great reasons this day is establisht, wherein do con∣cur the three special works and benefits of the three persons to be for ever thankfully remembred, viz. that of Creation by the Father, Redemption by the Son, and San∣ctification by the holy Ghost. And so much for the clearing of that point.

¶ CHAP. III.

Additionall considerations upon the doctrine of the Sabbath, laid down in seven con∣clusions. 1. It is certain some time is to be set apart for publick worship, 〈◊〉〈◊〉 by School-men, Canonists, and reasons. 2. Certain that the law of nature doth not dictate the proportion of seven or any other in particular. 3. It is most probable that the seventh day was appointed by God from the beginning, as a day of publick worship in memory of the creation, and did oblige all mankinde: though the sym∣bolical or typical rest afterwards was enjoyned to the Jews onely: this proved from Scripture, Fathers, Jewish Doctors, late Divines, reasons, &c. How the Fathers are to be understood that deny Sabbatizing before the Mosaical Law. 4. The Lords day is of divine institution, proved by Scripture, Fathers, publick declarations of the Church, Edicts of Princes, Canonists some School-men, late Divines. 5 The fourth Commandment is in force: for the moral equity, that at least a seventh part be given to God; literally it requires onely the seventh day from the creation, not a seventh day. The day altered by the Apostles by special authority. 6. The rest of the Jewish sab∣bath partly moral, which continues still: partly symbolical, which is expir'd. How the rest of the Lords day differs from the rest of Iewish sabbath, rest from ordinary la∣bours forbidden by God, but the special determination left to the Church. How the Lords day succeeds the sabbath. 7. The sabbath kept with the Lords day by the Primitive Christians till the Council of Laodicea was not in a Jewish manner.

The whole doctrine of the sabbath and Lords day handled in seven con∣clusions.* 1.51

FOr the more cleare understanding of this point of the sabbath, and of the rea∣sons* 1.52 which are here produced, and of this discourse upon that subject, I shall briefly lay down that which I conceive most agreeable to the truth, in certain pro∣positions or conclusions distinguishing things certain from such as are onely pro∣bable, and submitting, all to the iudicious and learned reader.

1. It is certain that some time ought to be set apart for publick worship, and that this is required by the law of nature, which dictates to every one, that as* 1.53 God ought to be worshipped, so some special time must be set apart for that im∣ployment:* 1.54 and therefore as when God created the world, he is said to have con∣created time with it, so when he commands a publick worship, he commands* 1.55 withall some time for that use, without which it cannot be performed; and there∣fore* 1.56 it is confessed by all divines ancient and modern, and by men of all professions (except familists and such fanatick spirits) that some time ought to be set apart for holy duties, as due by the immutable law of nature morale est quantum ad hoc, quod homo 〈◊〉〈◊〉 aliquod tempus ad vacandum divinis &c. saith Aquinas, secunda* 1.57 secundae q. 112. It is moral, that every man depute some time for religious duties; and with him joyntly agree all the rest of the Schoolmen, modern divines and* 1.58 others. The very law of nature, saith our learned Hooker, requires no lesse the sanctification of times, then of places, persons, and things; for which cause it hath plased God heretofore, as of the rest, so of times likewise to exact some part by way of perpetual homage. And so we finde the Heathen, which had no other then the law of nature to direct them, had their solemne feasts and set dayes appointed for the worship of their supposed deities. This therefore I lay down as certain because questionedby none,

2. I conceive it to be likewise certain, that the law of nature doth not in par∣ticular dictate, what day or time ought to be set apart for publick worship, but that the determination of the time or dayes in special, is from positive laws, either of God or men, and therefore that the limitation of a seventh day, or the 7^th day from the creation, or any other particular proportion cannot be deduced necessarily from any natural principle, but must be referrd to some positive law either divine or humane.

This appears in that there can no natural reason be given, why one day more then another, or why a seventh rather then a sixth, or eighth, should necessarily be consecrated to God, all dayes being in themselves alike, and none in themselves more excellent then others, those things which are natural, and simply or purely moral, are evident to all by the light of nature, or may by necessary consequence be deduced from some principle which is evident, such laws concern things good or evil in themselves; and therefore do immutably binde all persons in all places alike: but the limitation of a special day is not, it is neither a principle evident in it self, nor can by necessary consequence be derived from any such principle, and therefore cannot be referred to any natural law or dictate of reason. Therefore not only the schoolmen generally (nemine contradicente) with the Casuists and Canonists, but the most modern divines, some few excepted, do generally agree in this, as well as in the former conclusion; and though some make the observati∣on of the Lords day under the Gospel to be unchangable, and so in some sort mo∣ral, as the sabbath was under the law; yet this they ground not upon any na∣tural law, but upon positive divine Law: and those that seem to make it a dictate* 1.59 of nature, mean nothing else, but that there is a congruity in reason, and that this time being fixt by Christ is unalterable by any humane power. The reason given by some, why a memento is prefixed before the fourth Commmandement, and none else, is because that Nature doth not dictate any particular day, and therefore men need to be put in minde of the day appointed by God. Filencius tract. 27. cap. 1. n. 4. Ex Thom. 1. 2. q. 100. a. 7. & 2. 2. q. 122. a. 4. ad. 3. Bonavent. Ri∣chard. & aliis in 3. Sent. Dist. 37. and before them S. Chrysost. saith, that the Sab∣bath is a precept not made known to us by our Consciences, as the other precepts are, and that God therefore gives reasons of this, as because he rested the seventh day, and because they were servants in Egypt, &c. whereas in those that are purely moral, as, Thou shalt do no murther, &c. he gives the Precept barely without any reason at all, and that because our consciences had taught us this before, and because he speaks to those that knew reason sufficient. Tom. 6. p. 542. Edit. Savil.

3. It is probable that the seventh day was appointed by positive divine law, from the begining, as the day for publick worship to praise God for the creation of the world, &c. and so did oblige all mankinde; though as a Sabbath or day of symbolical rest, it was afterward particularly given to the Jews by Moses. For it is the opinion not only of some Jewish Doctors, but of learned men among our selves, that in the 4^h Commandment, the sanctifying of the seventh day, and the rest then commanded, are several distinct things, and that the first refer to the creation of the world, as the cause; the other to the Egyptian bondage out of which they were delivered, and that therefore the one belonged to all men, the other onely to the Jews, for which cause the Sabbath is said to be a signe between God and them, Exod. 31. 13. of which opinion seem to be Irenaeus lib. 4. cap. 30. and Euseb. hist. 1. cap 4.

And thus that of Genesis 2. of Gods blessing and sanctifying the seventh day, may be expounded cleerly and litterally without any forced interpretation, that God did then sanctifie and appoint that day to be kept holy by a joyful remembrance of the creation, and by other holy duties solemnly to be performed to him as Creator of all, that being the birth day of the world, † 1.60 which God the Lord of all would have ob∣served; as Princes, who appoint the birth-day of their sons to be kept by their subjects.

For though I know diverse learned men* 1.61, both ancient and modern do otherwise* 1.62 expound the words, either of Gods sanctifying the day in himself, by a rest or cessation from those emanations of his power and goodnesse, or by destinating the day to be observed afterwards, or that the words are spoken by anticipation, viz. that Moses writing that history after the Sabbath was given, saith that Gods resting on the seventh day, was the cause why afterwards, viz. when the Law was given, he sanctified that day; yet the other exposition seems to be more cleer and genuine, that the sanctification by holy duties was commanded then, and that the rest from all labours was one of the ceremonies given afterwards to the Jews. And to this those words of Moses, Deuter. 5. 12. seem to relate: when after the Com∣mandment of sanctifying the Sabbath day, he addes, As the Lord thy God hath com∣manded thee, to wit, long before from the beginning of the world, and in Exod. 20. 10

I take the same to be the meaning of the words (the seventh day is the sabbath of the Lord thy God) that is, the day consecrated to God from the beginning. Therefore* 1.63 〈◊〉〈◊〉 collects from those words in Job 38. 4. 7. where wast thou when I laid the* 1.64 foundations of the earth when the morning stars sung together and all the sons of God shou∣ted* 1.65 for joy? that upon the seventh day when the world was finisht, the Angels, who who are stiled the sons of God kept the sabbath. And though I will not peremptorily affirme that the Angels kept it, yet I take it to be very probable, that the people of God, the Patriarches and other holy men as they had publick sacrifices and forms of worship, so they had some set times for the ordinary performance thereof, which is most likely to have been on this day, it is hardly credible that in the time of Enoch men should separate themselves from the sons of Cain, by calling upon the name of the Lord (that is by some publick worship, and as learned Drusius thinks by some publick forms or liturgies) without some set and solemn time for* 1.66 the performance thereof. And Calvin himself (though far from the sabbatarian errors) yet thinks, that the frequent sacrifices performed by Abraham, and the other Pa∣triarches,* 1.67 were usually upon this day, and therefore concludes it probable, that the sanctification of it was before the Law. And seeing there never was any nation in the world, but had some certain and set dayes for their religious exercises, can it be imagined, that the people of God for those many hundred years before the flood, and after, even when they were grown into great multitudes in Egypt,* 1.68 when they lived for divers hundred years, should all that time be without any certain* 1.69 time when to worship God, that they should have their sacrifices, their priests viz, the eldest of the family their altars, and consecrated places, their tithes which was Gods portion, (appointed by divine positive law from the beginning, as may be elswhere proved) and yet have no certain dayes for solemne worship this seemes to me altogether incredible especially if we consider that it is moral∣ly impossible, that religion should long continue and be preserved among any peo∣ple without some certain time for the publick exercise thereof. And therefore* 1.70 though there be no expresse mention of any such dayes, yet I make no question but they observed some, and if any, then surely this day. Besides, the ceasing of the* 1.71 manna to fall upon the seventh day, for some time before the Law was given, is an argument that the sabbath was known before as a day sacred to God, though it begun then first to be kept as a day of rest, which was afterwards prescribed by a law. And hence it was that some relicks of this day were found among the Heathen (though much obliterated because not written in their hearts by nature) and a high esteeme they had of the seventh day, as appears by Clem. Strom. 5. Euseb. praepar l. 13. c. 12. who out of Hesiod, mencions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lux septuma sancta 10 Septius Adv. Appi. l. 2. circa finem & Philo de die septimo, shew that there was no na∣tion so barbarous but that they honoured the seventh day, and that it was the ho∣ly day not for one nation but for all the world. The same is gathered from Ho∣mer and Callimachus by Clem. Alex. Strom. 5. The like we finde in Theophilus Ant. lib. 2. ad Autolicum, Suetonius in Tiberio 32. Philostratus l. 3. c. 13. Dion. Carthus. l. 33. Lu∣cian, Tibullus, and others. And wheras Iustine Martyr, Tertullian, and others of the fathers say often that before the law holy men pleased God without keep∣ing the sabbath; they understand by sabbatizing, not the publick praise and wor∣ship of God, but the Jewish rest upon the sabbath, which its true was proper to them and symbolical, and was not observed by the Patriarchs. And that they mean this may gathered from Tertull. l. 4. contra Marcion. Hoc priviliigium donatum sab∣bato a primordio, quo dies ipse compertus est, veniam jeiunii dico, where we see he de∣rives the sabbath as a day of rejoycing from the beginning of the world, and thereupon grounds the custom of not fasting on that day: and yet the same man denies, that the Patriarchs kept the sabbath, that is, the Jewish symbo∣lical 〈◊〉〈◊〉.

4. The fourth conclusion, which I shall propound likewise as probable at least is, that the Lords day which the Christian Church observes instead of the sabbath is of divine institution, that as the seventh day from the Creation was instituted by God himself, by a positive law obliging all the world, so the Lords day is by positive Law obliging all Christians to the end of all the world, instituted by authority from Christ, who changed the day by his resurrection from the seventh to the first day

of the week, and that the Apostles published and ordained it, not as ordinary rulers and gouernours of the Church, but as speciall extraordinary legates of Christ, by order from him; and therefore the Church now hath no power to alter this day. This assertion follows upon the former; for if the sabbath was instituted by God be∣fore the Law, and did oblige all mankinde, as we have shewed already for the es∣sential part of it, as a day of publick worship and praise to the honour of the Creator and that the ceremonial and symbolical part by a typicall rest from labour was that' which properly concerned the Jews, then it wil necessarily follow, that the sab∣bath onely in this latter respect expired at the death of Christ; and that the other part, which was the observation of the seventh day as a day of publick praise in honour of the Creatour of all, having no reference to Christ, (for wherein did the obser∣vation of a certain day for divine worship typifie Christ or his benefits?) but being grounded upon moral reasons, and not given onely to the Jews, ought to continue still, unlesse it were altered by the same authority, to wit, divine: and therefore the day being altered de facto, as appears by the perpetual practise of the Christian Church, to the first day of the week, it will clearly follow, that this could be done by no lesse then divine authority, and so the observation of the Lords day may be truely said to be Jure divino, as enjoyned by him who is Lord of the sabbath, and therefore had power to alter the day; which he did by his Apostles. Neither is it needful (which some vrge) that a cleere precept of Christ should be brought for this out of the new testament. It is sufficient, if by necessary consequence it can be deduced from scripture: and though in matters of faith, which are of abso∣lute necessity to salvation for all to know, it may be granted, that they are all ex∣pressed in scripture; yet for other matters that concern the discipline, order and government, of the Church, it was not necessary to have them expressed in writ∣ing (though many of them be occasionally mentioned) it was sufficient, that they might be known by the daily practise of the Church, wherein every one might read them written in large and Capital letters: which universal practise and traditio of* 1.72 the Church in these matters he that shall denie or question, may by the like reason* 1.73 question the authors and number of the books of Canonical scripture, and whether they were written by men divinely inspired, and so by consequence may question the* 1.74 authority of the scripture it self, which is conveyed to us no otherwise, then by* 1.75 the universal and Catholick tradition of the Church. Besides how dangerous it is, that the publick exercise of Christian religion, should depend upon so week a foundati∣on, as authority humane, wch may alter its own constitutions, & is subject to manifold errours, I leave to the prudent and judicious Christian to consider. The Lords day then I conceive to be grounded upon divine authority, not onely in regard that all authori∣ty is from God, and so divine; for so all humane laws might be said to be by divine au∣thority:* 1.76 for it is true which learned Breerewood saith, there may be divine authority for humane decrees: and as Molina saith well, Licet quae a regia & aliis legitimis inferiori∣bus* 1.77 potestatibus rite praecipiuntur sunt de jure positivo, quod tamen illis, post quam it a constitutae sunt pareatur, est de jure divino, — cum legitime omnes potestates a Deo sunt, Deique vices suo ordine tenent, dumque illis obedimus, earumque precepta serva∣mus, Deo pariter in illis paremus, Deique praeceptum & voluntatem exequimur: though the commands of Kings and other inferiour lawful powers are onely by posi∣tive law, yet that their constitutions be obeyed is by divine law; for all lawful powers are from God, and are his Deputies in their order, so that when we obey them, and keep their Commandments, we do also obey God in them, and fulfill his will and Commandment. But I mean by divine authority, that which is immediately divine in regard of the subject, God, or Christ himself, who ordained and appointed this day, though it were publisht to the world by the Apostles, as the messengers of Christ, as they publisht the Gospel, and those things for which they had commission from Christ. It is true that the Apostles instituted other things as ordinary govern∣ours of the Church, which are in themselves changeable, as cannot be denied, as their orders about widows, saluting with a holy kisse. and the like, which are now antiquated. But that the Lords day was not of this latter sort, but of the former, besides the former reasons, which are stronger then any I have seen to the contrary, may be likewise evinced by the testimony of the Church, and of the most learned and eminent Doctors of it in several ages, whose testimony in matters of fact and

things of this nature, is the best way that I know to prove what is not cleerely and evidently set down in scriptures, and that wherein the conscience may most safe∣ly rest.

That text of Psal. 118, 24. This is the day which the Lord hath made let us reioyce* 1.78 and beglad in it, is generally by the fathers applied to the Lords day, as made or in∣stituted by the Lord; so among others, Athanasius, Ambrose, Chrysostom, Augustine, expound it. Justin Martyr in 2, Aponl. Antonim. saith Apostolus a Christo 〈◊〉〈◊〉* 1.79 〈◊〉〈◊〉 celebritatem accepisse, That the Apostles received from Christ himself the cele∣brity of this day. Athanasius saith 〈◊〉〈◊〉 sabbati Dominus in diem Dominicum transtulit, that the Lord himself hath transferred the solemnity of the sabbath to the Lords day Hom. de semente, and in the forementioned Hom. upon these words, all things are delivered to me by my father, Infers the Lords day to be of divine insti∣tution Cyrill l. 12 in John Cap. 58. speaking of the apparitions of Christ upon this day, saith, that Christ thereby sanctified this day for solemne assemblies. Chrysostom on Gen. 2. 3. saith, here God from the beginning intimates this doctrine to us, to lay aside and separate one day in every week for spiritual exercises. Saint Augustine Epist. 119. seems to say the same, that the Lords day was declared by the resurrection of Christ, & ab illo not ab illa, caepit habere 〈◊◊〉〈◊◊〉, from him (that is, from Christ) it began to be made a festival. Lactantius and others tell us, that the primi∣tive Christians expected Christs returne to judgement on that day by general tradi∣tion, which shews, they thought it unalterable, and so no humane constitution. Besides particular testimonies we have the publick testimony of the Church in her canons generally received in the the Christian world. Cap. 〈◊〉〈◊〉 Feriis, where it is, said, tam veteris quam 〈◊〉〈◊〉 testamenti pagina septimum diem 〈◊◊◊〉〈◊◊◊〉, that both the old and new Testament have appointed the seventh day for mans rest. In that famous constitution of Leo the Emperor & 〈◊〉〈◊〉. 54. for the keeping of the Lords day, it is said, we ought not to encroach upon that one day which God hath chosen for his own honour. Among the canonists some of the chief are expressly for the divine right of the Lords day; as Abbas Panormit. in c. 3, de Feriis Anchor. and others: and of the latter canonists, 〈◊〉〈◊〉 at large proves the festivtiy of the Lords day ab Apostolis divina institutione edoctis 〈◊〉〈◊〉 fuisse, that it was appointed by the 〈◊〉〈◊〉 instructed therein by divine institution Variar 〈◊〉〈◊〉. l. 4. c. 19. n. 5. and that to make it a humane institution were nimis indecorum, wch he makes to be the opinion of some men, and not generally received. And though most of the Schoolmen following Aquinas herein make it onely an ecclesiastical constitution of the Apostles, (which they do upon this ground, that Christ gave no special pre∣cepts but onely about faith and the sacraments, which if it could be here insisted upon might ealsiy be proved false) yet even of them some are for the divine right, as Augr. l de verbo Feri. e. ss. 3. and Sylvest. verb. Dominica, who affirmes it to be the common opinon in his time and for the rest who are for the jus ecclesiasticum, diverse of them say, that though the day be absolutely alterable, yet morally and practi∣cally it is immutable, because this change can never be put in practise, as Suarez saith, and that it is so fixed and deeply rooted, and so agreeable to right reason, that it can never be changed ob defectum causae, because there be no such cause to change it, as there was to fix it on this day, and that therfore the holy Ghost would never permit the Church to change it, because such a change could not be for edifi∣cation, so Fileucius tract. '3. cap. 2. n. 16. 17. and Ballarmine saith, 〈◊〉〈◊〉 divinum re∣quirebat, ut 〈◊〉〈◊〉 dies Hebdomadis dicaretur cultui divino, that by divine right one day of the week ought to be consecrated to divine worship. Decultu sanct. lib. 3. cap. 11. de die Dominico.

If we come lower down, divers eminent divines of the reformed Churches go this way, (though its true, that both of Luthers and Calvins followers some seeme to encline to the other opinion) as Peter Martyr loco citato, Junius in his notes upon 〈◊〉〈◊〉, in cap. 16. Apol. And in his lectures on Gen 23. Piscator in Apoc. 1. 10. Ty∣lnus syntag. loc. 44. p. 276. to whom diverse others may be added. If we come to our own church The homily of the time and place of prayer is full and copious, expressely affirming and that often, that God hath commanded the observation of the Sunday, or Lords day: which being the publike voice of the Church ought in points doubt∣ful to have so much weight with every son of the Church, as to turn the scale,

when it hangs in aequilibrio; to which we may adde our learned Author, that great light of this Church, in the places forequoted, and that judicious and 〈◊〉〈◊〉 Hooker, that Malleus Schismatieorum, who is very peremptory in the point, as having studied it throughly, Eccles. Polit. lib. 5. n. 17. to whom may be added, Doctor Fullk on Revelation 1. Doctor Hackwell: 〈◊〉〈◊〉, with many others of great learning and judgement; not to mention that Rabble of our disaffected Clergie, whose Schismatical and factious practises, together with that ignorance and pride, which is generally seen in most of them, and their Jewish principles, which they go upon, may justly render their judgements suspected, so that their authority can be of little weight with judicious, pious, and peaceable men; and therefore I should suspect this opinion, if it were not 〈◊〉〈◊〉 by better reasons and au∣thority then these men bring. Now to these reasons and testimonies, if we adde, How Christ honoured that day with his resurrection, his apparitions to his Disciples after: and sending the Holy Ghost on that day: the practise of the Apostles and the first Christians, having their religious meetings on that day, the title of the Lords day, which it had given in S. Johns time, together with those high titles and en∣comiums of the day, given by Ignatius, Chrysostome, Athanasius, 〈◊〉〈◊〉, S. Au∣gustine, Leo, and others of the Fathers, calling it the Queen and Princesse of dayes, the Royal day, the most holy Festival, the first and chief of all dayes, the venerable day, &c. we may well conclude, both that it was the will of Christ, that day should be kept holy to him, and that the Church esteemed it no lesse then divine, not a hu∣mane constitution.

5. Fiftly, concerning the fourth Commandment, whether it be in force, or what we are tied to, by vertue of the fourth Commandment, I answer.

1. It is certain, there is a moral equity in the fourth Commandment, which ex∣tends to us under the Gospel, viz. that some time be set apart for publick worship, and that not lesse then a seventh part; for if God thought it fit in his wisdom to re∣quire a seventh part before Christs coming, in all reason, we that live now after his coming, ought to give him as much at least, we having received greater bene∣fits then they that lived before Christ by Christ now exhibited; and having better and clearer promises with a greater measure of the 〈◊〉〈◊〉. now ordinarily given, so that a greater measure of mortification to the world is now required, and there∣fore we ought as little, or rather far lesse then they to minde worldly affairs, and to have our thoughts more raised up to heavenly things. In regard of which moral equity, this precept extends to all times and persons, and is therefore put among the other Commandements which are purely moral, and so retaines its power of obligation, and therefore the Church hath just cause to retain it in the Liturgie, and by that usuall Antiphona at the end of this Command∣ment, as well as of the rest; to pray, Lord have mercy upon us, and encline our hearts to keep this Law.

2. Secondly, in regard of the particular day litterally enjoyned by this Commandment: it is certain it doth not oblige any since Christ, for the special day here required, is the seventh from the Creation, not a seventh day in general, (as some without any ground affirme) but that seventh day in special which was then observed, which was no other then the seventh from the Creation, for though the first part of the Commandement specifies not the day, but re∣quires onely to sanctifie the Sabbath, yet the reason added doth plainly li∣mit the day to the seventh day from the Creation, and cannot be extended to the Lords day without manifest absurdity, for who would not think this rea∣son ridiculous, God made heaven and earth in six dayes, and rested on the se∣venth, therefore we ought, in imitation of him, to rest on the first day when he began to work, besides that the text saith expressely, that the Lord bles∣sed the seventh day and hallowed it, that is, not a seventh day, but that seventh day, viz. the seventh from the Creation. And therefore those who would ground the Lords day upon the letter of the fourth Commandment, must of necessity fall into Judaisme, and observe the Saturday Sabbath, which was the errour of Brabourn and 〈◊〉〈◊〉 who were censured, the one in the high Commission; the other in Star-chamber,

and were learnedly confuted by two learned Bishops, of Winchester, and Eli, the one in a speech in Star-Chamber, now extant; the other in a full tract of this subject.

But though the day be altered from the last to the first day of the week, yet I do not therefore say, that the seventh day from the Creation was ceremonial, or expired as a ceremony at Christs death, as is commonly said by some Divines, for wherein could the keeping of a seventh day typifie Christ or his benefits, but it was observed as a positive Law, yet of divine institution; and being no natural Law, but depending upon Gods will and pleasure, might therefore by the same authority, when the new creation was finished by Christs resurrection, (which overshadowed the first creation) be altered to another day in memory of that greater benefit, and so accordingly it was.

6. Concerning the rest observed by the Jews, it is certain twas partly moral, and partly ceremonial; moral in regard that the duties of publick worship, cannot be performed without a cessation from other labours; and ceremonial as it looked* 1.80 backward, and forward; backward as a signe of Gods rest after the creation, and of* 1.81 their deliverance out of the Egyptian servitude: forward as a type of Christs rest in* 1.82 the grave, Hebrews 4. of our rest from the servile works of sin in the time of* 1.83 grace, as S. Augustine faith, and of the eternal rest in heaven, 〈◊〉〈◊〉 4. Be∣sides all which, it was also a signe to distinguish them from other people, Ex∣odus 20. 12.

Now for the rest required of us on the Lords day, it is not the same with that of the Iews, but differs. 1. Because rest is now required onely in reference to the holy duties, which cannot otherwise be performed, not for it self, as if it were pleasing to God, or the works of mens callings unlawfull, but that they might give way to works of a higher nature, to sacred duties, which if they be not performed, the rest is a meere mockery, Sabbatum asinorum: whereas the rest of the Iewish* 1.84 Sabbath was required for it self, they were to rest in their rest; and hence it was, that the Iewish sabbath is reckoned by S. Paul among the shadows that vanisht at Christs coming, and the Fathers generally make the Commandment of the sabbath ceremonial, which if any should now observe, he should thereby revive Judaisme, and in effect deny, that Christ the body is come; as S. Augustine in the place alledg∣ed,* 1.85 and elsewhere. Quisquis diem illum 〈◊〉〈◊〉 observat, 〈◊〉〈◊〉 litera sonat, carnaliter sapit; whosoever observes that day according to the flesh, is carnally wise: and hence it is, that generally the Fathers 〈◊〉〈◊〉 to call the Lords day, by the the name of sabbath; for we shall hardly finde in any ancient writers the Lords day called the sabbath, till some of late in our Church sprung up, who usually stile it by that name against all antiquity and reason: whom some others of learning have 〈◊〉〈◊〉 followed, being carried by the stream, and not foreseeing the evils that have since followed, and were then intended by those men.

2. Another difference which follows from the former is, that because the rest now is not required for it self, but as it may further holy duties: therefore it is not so strictly required of us as of them. They might not do some works, which were neither against 〈◊〉〈◊〉 or charity, they might not kindle a fire, or dresse meat, or bury the dead on that day, which no doubt are now lawful; and the reason is, because their rest was symbolical and figurative, and therefore that it might the more exact∣ly* 1.86 answer to the thing figured, must be the more exact: for as Bellar. saith, Figurae 〈◊〉〈◊〉 esse 〈◊〉〈◊〉, alioquin non bone significant, figures must be exact, else they do not well represent the thing signified.

Now if any shall ask what labours and works we must abstain from, and how long seeing to rest onely in the time of publick worship may seem to be enough in reference to the performance of holy duties. I conceive it the most probable answer, that herein we must be directed in particular, by the Laws, Canons, and Customes of the Church wherein we live, and that by divine Law, as the sanctifying of the day is required in general, so the resting from our ordinary labours in refe∣rence to that end, is onely required in general by the Law of God, but the par∣ticular determination, of what works, and how long, and in what manner with 〈◊〉〈◊〉 circumstances, of which no general Law could be so fitly given, is left to the

Bishops and Pastors of the Church, for as God hath commanded publique worship, by prayer, and praises, &c in general, but the modification of it, for form, order, time and manner of performance, hath been left to the Church, who hath alwayes ordered these things, and altered them as there was occasion: so for the abstinence from labours, what rest may be necessary not onely in the time of publick duties, but before and after, as preparatives thereto, and means of better profit∣ing thereby, by meditations and other exercises; and for the more solemnity of the day, for these, and the like, I do not finde that Christ hath given any par∣ticular rules, but that every one is herein to submit to the Canons, and orders of the Church, and to conform himself thereto, and that this conformity in obedience to God, who requires us to hear the Church, and obey our Pastors, is acceptable to God: and therefore those that will not rest herein, but look for particular directions out of Scripture for every thing, which indeed they cannot finde, by writing what ever they finde about the Sabbath, and applying it to the Lords day, do unawares sall into Judaisme, and perplex mens consciences into inextricable Laborynths; as daily experience shews; whereas the constant practise of the Church of Christ in all ages shews, that in these things she did use that authority which Christ hath given her, as appears by the several constitutions both Ecclesiastical and Civil; sometimes enlarging, and sometimes restraining the liberty of people in these matters.

And hence it is, that though the Fathers usually say, that all the glory of the Sab∣bath is transferred to the Lords day; and though it be commonly said, that the Lords day succeeds the Sabbath, yet the truth is, that it succeeds not properly, as the Heir doth his Father; at least it is not Heres ex asse, as Civilians speak, but as the light follows darknes, and the substance the shadow; in regard that the rest of the Jews Sabbath, as it was symbolical is expired, and onely what was grounded upon moral equity in it, is continued in the Lords day, in which for the particular manner of observing we must look to the canons and customs of the Church, which are of such force in these things, that though by the common Canon-law all festivals are from evening to evening. Cap. 1. & 2. de Feriis. 〈◊〉〈◊〉. cap. 13. n. 5. Covar. in 4. variar. resol. cap. 19. n. 9. yet where the custom is to observe them from midnight to midnight, or from morn∣ing to morning: such custom ought to be kept, if there be lawful prescription for it,* 1.87 as Panorm. resolves.

7. Before we conclude this observation about the Sabbath, it may be fit to con∣sider, why it was so long observed after our Saviour, together with the Lords day; for we finde, that for many years after the Apostles times, the Sabbath was kept, as well as the Lords day, until the Councel of Laodicea, which was not long before the Councel of Nice, and that it is still observed among the Abyssines: and that Balsam. saith, that the holy Fathers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, did in a manner equall the Sabbath with the Lords day. Gregory Nyssen. calls those two dayes, fratres, brethren. Clem. constit. l. 7. cap. 24. Diem Sabbati, & Diem Dominicam festas habete, quoniam illa creationis, altera resurrectionis memoria dicata est, observe those two festivals, the sabbath and the Lords day, the one in memory of the creation, the other of the resurrection; hence was that old Custome of not fasting upon the sabbath, or Saturday, because it was a day of rejoycing, and therefore those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 festival dayes in the 53 Canon of the Apostles, are ex∣pounded by Zonaras to be the Sabbath or Saturday, and the Lords day; and in the 65 Canon, it is prohibited to fast either on the Sabbath or Lords day, 〈◊〉〈◊〉 onely the Sabbath before Easter; Ignatius in Epist. ad Philadelph. saith, If any fast 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, on the Lords day or on the Sabbath, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he is a murderer of Christ. Tertul: de jejuniis saith, Sabbatum nunquam nisi in Pascha jejunandum est, none must fast on the Sabbath or Saturday, save before Easter. And from this cause it was, that Constantine (whose Edict we may read in Eusebius for the free exercise of Christian Religion) forbids, that they should be impleaded on the Sabbath or Saturday, as well as on the Sunday; because both dayes were observed with pub∣lick meetings. And in the Synod of Laodicea, it was appointed, that besides the Law, (which was anciently read upon the Saturdayes) the Gospel should be also read on that day. By all which it may seem, that the Jew∣ish Sabbath, and the Lords day, are both to be kept; and by some learned

men it is hence urged, that the sunday doth not succeed the 〈◊〉〈◊〉, but wassuperadded to the sabbath.

But to this I answer, 1. That the sabbath was for some time used as a thing in∣different, as were some other legal rites in favour of the Jews, and that they might be the lesse offended, and more easily gained to the Christian Church: as S. Paul circumcised timothy, and S. Peter abstained from some meats, &c. not as things necessary but 〈◊〉〈◊〉.

2. That though the legal rites were void at 〈◊〉〈◊〉 death, and then expired, yet as S. Augustine saith, some time was required for their decent burial.

3. That though holy duties were performed in public on the Saturday, for many years, yet the symbolical and typical rest, which was proper to the Jewish sabbath, was not allowed, or practised in the Church, and therefore when some began to 〈◊〉〈◊〉 on the Saturday, by resting on that day, it was forbid by several Councels, as that of Laodicea cap. 29. the Councel of Lyons in cap. 1. de consecr. d. 3. and the Sabbatarians were generally condemned for Hereticks. And therfore the observing of Saturday as a half holy day, as it is still in a manner kept in many places with us, was not with reference to the Jewish sabbath, but for the more honour of the Lords day, as a preparative to that great festival: and therefore though the Church did allow some publick meetings on that day in the Church, yet we never finde that the symbolical rest, which is the proper and characteristical difference of the Jewish sabbath from Christian festivals was ever allowed, but generally condemned.

And thus I have done with these observations and positions which I conceived necessary to insert concerning the 〈◊〉〈◊〉, to give some light, if possible, to this so much agitated question, submitting all to the judgement of my superiours in the Church, and ready to yield to what any judicious and learned man shall upon better reasons propound.

CHAP. IIII.

Reasons of this Commandment. 1. Gods liberality in allowing 〈◊〉〈◊〉 six dayes, and re∣quiring but one for himself. 2 The seventh is his own proper day. Who are compre∣hended in the prohibition. 1. The Master of the family. 2. Children. 3. Servants. 4. Cattel. 5 Srangers. The general reasons of this precept. 1. Gods rest from the creation. Addition 22. Moral reasons sometimes given of a ceremonial precept. The reason why a rest, and why on this day, are different things: out of Maimon, Aben∣ezra. 2. Reason, the benefit coming to mankinde by the creation. 3. Reason God blessed the seventh day.

IN the three next verses (namely the ninth, tenth and eleventh) God first ex∣plaineth* 1.88 his meaning, or gives an explication or further exposition of this Com∣mandment, verse 9. & 10. and then gives a reason of the Commandment, verse 11, why they should yield obedience to it. In the explication there is order taken as well concerning works, as persons. First for works, Six dayes shalt thou labour, &c. verse 9. Secondly for persons, Thou and thy son, &c. verse 10. And again in the same verses there is, 1. An Affirmative, Six dayes thou shalt labour, &c. verse 9. and 2. secondly, A Negative, Thou shalt do no manner of work, &c. verse 10. Again, there is 1. a Permission. Six dayes God hath given thee wherein thou mayest labour, and do all that thou hast to do. 2. And secondly an Opposition or Antithesis, But the seventh day he hath reserved to himself. Six dayes are thine, but the seventh his. He hath bestowed six dayes on thee, but the seventh he hath reserved to himself. In the six dayes thou shalt do all, but on the seventh no manner of work.

Now in the opposition there are two by-reasons included (for the main reason is* 1.89 in the 11. verse, [for in six dayes, &c.] The first is, That because God hath dealt so liberally with us, as to give us six dayes for our selves, and to reserve onely one to himself, therefore we should be the more ready to give him that day, for by right of Creation, we and all ours are the Lords, (for he made us of nothing) and in that regard he might justly challenge 〈◊〉〈◊〉 and our service all our dayes, and we (being but his Creatures) could not justly challenge to our selves one day; In so much as

if it had pleased God to have given us but one day and reserved the other six to himself, we should have had no just cause of complaint) if he had given us day for day, we could not onely have no iust cause of murmuring but also ought to have open∣ed our mouthes to praise him for it.

But seeing he hath dealt so liberally with us, in granting us six dayes for our own 〈◊〉〈◊〉, and to do our work, and reserving but one to himself, we must acknowledge it to be a liberal proportion and so it is 〈◊〉〈◊〉 judice; and therefore, if we be not clean void of good nature, it cannot but content us, and keep us from 〈◊〉〈◊〉.

We see in Adams case that when God had finished the Creation and put him in Paradise, notwithstanding Gods bounty to him in granting him all the trees in* 1.90 the garden, (one onely excepted) yet the devil was presently upon him, and up∣braided God with his niggardlines, in that, he had not given him freedom to eat of* 1.91 all the trees in the garden; and no doubt but the same devil useth the same pollicy with us still in this 〈◊〉〈◊〉. May you not doe what you will with all the dayes of the week? Now the consideration of Gods bounty to us, should an∣swer all such suggestions, for we cannot say, but that we are well dealt withall, he having granted us two times, and a time, to his one time; six dayes to one, and there∣fore how careful should we be to give him that one.

This should draw from us an answer like to that of Joseph to his Mistris. My Master hath kept nothing from me but thee, how then can I do this great wickednesse, and sinne against God? All the dayes of the week hath God granted me, onely one* 1.92 hath he reserved to himself, how can I then be so unkinde, and unthankfull as 〈◊〉〈◊〉 deny him that? Let not David in this be our patterne, who having many sheep of his own, would notwithstanding pluck the one and onely sheep out of the poor mans* 1.93 bosom: for if we having many dayes of our own, take from God his one day and pluck that one sheep out of Gods bosom, and make it common for our selves, by doing in it our opus servile servile work, we are worthy to 〈◊〉〈◊〉 1000. deathes, and God being so liberal, and dealing with us in so unequal proportion to himself, as 6. to us, for one to him, taking of us but one for six: if we do not his work on that day, we are to be taxed of extream injustice and ingra∣titude.

This is the meaning of those words (and do all thy worke) that whereas God might have imployed us in his worke, and musing on his will all the dayes of our life: but he is content to forbeare and spare us the rest of the week, that in that time all our own affaires might be dispatched, and none left undone, or to be done on this day. God might say to us, as Nathan said to David. All this have I given thee and more I would have given thee, if that had not been enough: but certain it is,* 1.94 that he saw in his wisdom that these six dayes were sufficient, and therefore will∣eth us to remember, and still be so carefull to order our affaires on these dayes, that against his seventh day comes, we may be at leasure to sanctifie it.* 1.95

2. The second reason implyed, is in these words. (But the seventh day is the sabbath of the Lord thy God) which contain the second opposition, and intimate to us, that the seventh day is Gods own proper day with which we have nothing to do to imploy it as we please, and that it is plain theft and sacriledge to rob God of this part of time which he hath reserved to himself. For if God had thought fit to have given us the seventh day too, then might we have wrought on that day also, but seeing he hath reserved it to himself we cannot without plain theft, or robbery, breake in upon this day to which we have no right, by doing our own worke upon it. Render therefore unto God that which is Gods, for it cannot be with∣held* 1.96 from him without sacriledge. It is as if a man should say, you may wear those clothes which are your own and bought with your mony, but this garment which is bought with mine, you cannot without violence take from me: so likewise because of Gods bounty to us, we cannot without ingratitude and manifest injury to him take this day from him; because it is his, he will have it wholly to him∣self. In it thou shalt do no manner of worke.* 1.97

Those who are comprehended within the Prohibition stand in five ranks.

1. Thou, secondly. Thy son and thy daughter. thirdly. Thy man 〈◊〉〈◊〉 and maid∣servant.

4. Thy cattel. 5. The stranger that is within thy gates.* 1.98

1. First for the Paterfamilias, the master of the family. It is reputed to be an espe∣cial preferment to be set over the family by the Lord of the family. And as it is honos, an honour, so it is onus too, a charge for Cui plus datur, ab eo plus petetur, to whom much is given, of him shall be much required. and therefore the first charge* 1.99 is laid here upon him, that is the chief. For as long as man is in the condition of a* 1.100 son, or a servant, so long he may say, Ego serviam, I will serve, but if once he come to have the charge of a family, then he must say with Joshua, Ego & domus 〈◊〉〈◊〉, I and my house will serve the Lord.

In reference whereto, when Christ had converted Zacheus, he said. This day* 1.101 is salvation come to this house: why? because this man (who is chief of the family)* 1.102 is the son of Abraham; and Abraham instructed his family. He must say to his family, as Christ did to his Apostles, exemplum dedi vobis, I have given you an example. For* 1.103 * 1.104 if Peter or whosoever is principal fall away, then others, yea Barnabas himself* 1.105 will be drawn away too. So though he discharge the duty himself, yet if he take not care that others under him discharge it also, he is a debtor. That is, he ought to 〈◊〉〈◊〉 so far from giving occasion himself or suffering others to violate that day by working, or setting them that are under him to servile worke; that he together with them must see the day sanctified, and take care that all joyn in those holy duties which are requisite to the sanctification of the day.* 1.106

2. The second is concerning children. Saint Augustines argument is good upon that in Deut. 20. Where if a man had new built an house the manner was to con∣secrate it. That if a man that hath built a house be carefull to consecrate it, being but the fruit of his hands, then much more lieth the care upon him of consecrate∣ing the fruit of his loins. We see this careful affection in Abraham, that he would* 1.107 command his sons to keep the way of the Lord, for where the greatest love is, there is also the greatest desire, of conjunction as well in spirit as in body, and in grace and holines, and the means thereof (the service of God) as in nature, even natural love, if it be true and rightly guided teaches man curare 〈◊〉〈◊〉, to take care for their childrens good as well as their own, and that for their souls as well as their bodies.

3. In the third place, Servants are prohibited from work on that day. We see in the* 1.108 place before quoted, that Abraham was commended by God for the care 〈◊〉〈◊〉 took for* 1.109 his household to do his service. And the Apostle saith, that in the service of God,* 1.110 God takes no notice of the difference of 〈◊〉〈◊〉 from others, in Christ is no diffe∣rence of bond or free, thy servants must rest as well as thy self. And God elsewhere gives another reason for it. Remember thou wast a servant, where thou wast opprest with labour. God hath a care of them: and charity and humanity re∣quires,* 1.111 that we weare not out our family with too much toyle, lest the Common∣wealth be endangered by their hard vsage. We read that in the Spartan and other common-wealths diverse insurrections have troubled the states, by overburdening of servants: therefore God (for the preservation of commonwealths provides here, that they may have a day of rest and refreshment.

4. So likewise of 〈◊〉〈◊〉. Gods mercy, care and providence extends likewise* 1.112 * 1.113 to them. Thou Lord (saith the psalmist) shalt save both man and beast, how excellent is* 1.114 thy mercy O God? it extendeth to the bodies and lives of them, for A righteous man regardeth the life of his beast, saith Solomon. God therefore here takes order that the beast be not overtired. He hath also charged, that the earth shall have its sab∣bath: if it have not, it will cry against us, and the furrows there of will complain,* 1.115 as holy Job speaks, for Quod caret alterna requie durabile non est: neither land nor cattel, if they rest not sometimes, cannot hold out: one end of Gods providence herein is to restrain our covetous humour and desire which is such that (rather then lose the least gain) we will put our land and cattle to the utmost, therefore by this clause God takes order to restrain it.

Another end is, that by beholding the beasts to rest, we might be the more* 1.116 stirred up and moved to sanctifie a rest our selves; not that the rest of beasts is accepta∣ble to God, or required for it self, but that we may be affected therewith, and put in minde of our duties: we read that in the fast of Nineveh, command was given, let neither man nor beast, herd nor flock, tast any thing: let them not feed nor

drink water: not that God tooke any delight in the fasting of beasts, nor that it, was acceptable to him: but that the 〈◊〉〈◊〉 seeing their beasts pined before them 〈◊〉〈◊〉 be moved the more to repent and humble themselves for their sinnes; so here, 〈◊〉〈◊〉 Jews seeing their beasts to keep a kinde of sabbath, might the better 〈◊〉〈◊〉 to keep it themselves.

5. The last is, the stranger within thy gates. Now the gates of a house or of a city,* 1.117 〈◊〉〈◊〉 scripture signifie a jurisdiction, or protection. He that is within anothers 〈◊◊〉〈◊◊〉 under his jurisdiction, and as he enjoys thereby protection against injuries by coming within anothers gates, so also he must be subiect to his jurisdiction: when God told Abraham, that his seed should possesse the gates of his enemies, his mean∣ing* 1.118 was, they should conquer and be Lords of their cities. And when Lot told the 〈◊〉〈◊〉, that the Angels came under his roof, he signified that they came thither* 1.119 to be under his protection. So that if a stranger come to remain within our 〈◊〉〈◊〉, or under our roof he is to be under our government as well as he enjoys our protection, and therefore is to be under our care in point of religious duties.

〈◊〉〈◊〉 case of jurisdiction, Nehemiah as long as he had hope to reclaime the men 〈◊◊〉〈◊◊〉 and Ashdod, 〈◊〉〈◊〉 them to come within the gates of Jerusalem with their* 1.120 〈◊〉〈◊〉: ut when he found that (notwithstanding his threats) they would come in, and 〈◊◊〉〈◊◊〉 markets upon the sabbath, he shut the gates against them at the 〈◊〉〈◊〉 of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or preparation of the sabbath. And thus we see the meaning of 〈◊〉〈◊〉 Commandment for works and persons in general and particular. [Now there 〈◊◊〉〈◊◊〉 reasons for it.

〈◊〉〈◊〉 first, which is the general and main reason is [for in six dayes the Lord* 1.121 〈◊〉〈◊〉 heaven and earth &c.] the rule (as we said before) of 〈◊〉〈◊〉 pre∣cepts is.

〈◊〉〈◊〉 be observed, that a moral reason is often given of a ceremonial precept, 〈◊◊〉〈◊◊〉 in ceremonies there is a general moral equity: 〈◊〉〈◊〉 instances, may be* 1.122 〈◊◊〉〈◊◊〉 the Law, but when a reason is given as a ful and adequate cause of such a precept 〈◊◊〉〈◊◊〉 the immediate and essential cause of 〈◊〉〈◊〉 it is true, that if such a reason, be moral 〈◊◊〉〈◊◊〉, there the precept is so too.

Besides, it is observed by Maimonides and others, that the cause why a rest is en∣joyned, and the cause why it was upon this day, are two different things. The first 〈◊〉〈◊〉 was the true and original cause of the rest, is expressed Deut. 5. because of their deliverance from the Egyptian bondage, to keep a memorial of it. The other is ex∣pressed here, for whereas any other day might have been chosen for this rest, yet God thought fit to pitch upon this day, because it had been consecrated for a day of joy and praise from the beginning, by a greatful remembrance of 〈◊〉〈◊〉 creation, and because on that day God gave over and finished his work So Aben-Ezra, presat. in Decal. Isaac. A∣rania and others, and hence it was called the sabbath. But yet though it were gran∣ted, that Gods rest from the creation was the principal and immediate reason of this precept, yet this makes it not so simply moral or immutable, as 〈◊〉〈◊〉 law of nature, for 〈◊◊〉〈◊◊〉 still a positive precept, jure divino positivo, which may be changed by the same authority that made it, and soits certain, that the day is de facto changed, and 〈◊〉〈◊〉 it was by divine authority is most probable, as is formerly proved in the 〈◊〉〈◊〉 observations.

〈◊〉〈◊〉 immutabilis precepti, facit preceptum immutabile. If the reason of the com∣mandment be immutable (as this is) then it makes the commandment unchange∣able for the substance of it. Because I have rested (saith God) therefore shalt thou rest in honour of me. Creator imitandus a creatura, the Creator is to be imitated by the creature, is a firme reason and immutable.

2. Another reason may be gathered out of the same words, namely, the benefit that 〈◊〉〈◊〉 to mankinde by that which the Lord did in these six 〈◊〉〈◊〉. Other reasons* 1.123 elsewhere God vseth, as proper and peculiar onely to the Jews, but this benefit* 1.124 by the creation being general, is most fit for all, and may be a means to imploy and exercise us in the meditation of Gods works, and in his praise for it, as the 92. Psalm shews us, which psalm was made especially for the sabbath day. As also to the continuing of the memory of the Creation, to keep us from Paganisme: for if the duty of the memorial of the creation had been duly and successively kept from

the beginning and so continued, that great doubt which troubled all the Philoso∣phers so much [whether the world had a beginning] had been taken away. And therefore this day being one especial means to keep men from Atheisme, was there∣fore sanctified by God, to be a day of rest. This was one reason why the not keep∣ing this law was so severely punisht, by the Mosaical Law, as appeares by the man that gathered sticks upon that day and was therefore put to death which was not onely because the law of the sabbath was then newly made (to wit for the ceremonial and typical part which consisted in rest) and therefore required the severer punishment, but also because, the not observing of that day, was in effect a deni∣al that God created the world.

Augustine treating upon the Creation, saith, it is true that God might have been* 1.125 pleased to have said as well fiat mundus totus, let all the world be made in a mo∣ment, as fiat lux, let there be light, in the first day: it had been all one to his om∣nipotency to have done it at once, as in six 〈◊〉〈◊〉: and enquiring further into the cause why he did not so, could finde no other reason, but that God by creating one thing after another would teach us that we should proceed in the musing and me∣ditation upon the works of creation severally and in order, as God made them. So did king David, and so did Basile and Ambrose, who wrote some books of it. And* 1.126 this course of meditation was much in use in the primitive Church,

3. The last reason is. Because the Lord blessed the seventh day. He did not one∣ly rest on that day, but he consecrated it also. Besides exemplum, his example, there is institutio, he hath solemnly instituted it. So that it shall be to us 〈◊〉〈◊〉 animae, the Market day of the soul, for our amendment in that we 〈◊〉〈◊〉 amisse in the foregoing week, and for the regulating of us in the week fol∣lowing.

But this is not all: the force of this last reason is in this. God saith, because have blessed and hallowed it, seeing I have appointed it, see you do not resist me, butsubmit your selves to my ordinance. He that keepeth it not, and resisteth Gods ordinance, resisteth God himself, and they that do so receive to themselves damna∣tion.* 1.127 Therfore that which God hath hallowed we must not pollute.

We see the reasons why this rest is to be kept, let us now see how far it is to be kept, and what is required to the sanctification of it.

CHAP. V.

How far this rest is to be kept. Why this word Remember is prefixed. Such works to be fortorn, which may be done before or after. Necessity of a vacation from other works that we may attend Holy duties. Mans opposition to God, when he bids rest, then we labour, 〈◊〉〈◊〉 contra. six works in particular forbidenthe Jews. Whether the same 〈◊〉〈◊〉 absolutely now forbidden the Christians. Rest necessary onely for the means of sancti∣fication, or the practise of it, as in works of mercy or necessity, sabbatum boum & Asi∣norum. Sabbatum aurei vituli. Sabbatum 〈◊〉〈◊〉. Sabbatum Satane.

THe substance of this fourth Commandment consisteth especially in these two things. 1. In the outward rest of the body, otium. 2. In the holy duties which are the end to sanctifie it. Sanctificatio.

1. As before we are willed to remember, it both in the week before the day come,* 1.128 partly because in the day it self we are to yield an account to God of the former fix dayes work in singultu & scrupulo cordis with trouble and sorrow of heart: part∣ly also as Augustine speaketh ne quid operis rejiciatur in diem festum, that no work, that might be done in the former dayes, be put of to the holy day: so when it is come we must avoid two things, which as Saint Gregory observes may cause us to forget to sanctifie it. 1. The one is aliorum exempla other mens ill examples 2. The other is Ludorum & spectaculorum studia, the practise and desires we have to un∣lawful sports and sights: to which men are more naturally addicted, then to the sanctifying of the day.

And in as much as we are to esteem of the sabbath as Deliciae Domini, the delight* 1.129 of the Lord, and that these two things are main obstacles and impediments to

such estimation of it, we must not onely remember it before hand, but when it cometh also.

That which we are to remember is.1 1.130 A day of rest: and2 1.131 to sanctifie it. Augustine comprehends them both in two words, otium sanctum, a holy rest. 1. A ceasing from labour: and if we ask from what labour? It is as an ancient Canon of the Church sheweth, Ab eo quod antea fieri poterat, aut quod postea fieri poterit, from that which might have been done before, and from that which may be done afterward. And whatsoever is meant by the labour and work of the week day, that must be forborn on this day, with this proviso, That, Ab eo quod nec antea fieri poterat, nec postea poterit, non est abstinendum; such works of necessity, which cannot be de done either before or after, are not to be forborn.

The grounds are laid by ‖ 1.132 Augustine and† 1.133 Jerome thus. There is nothing (as the Preacher saith) but must have its time: As we destinate a set time for our bodies repast, sleep, and the like: in 〈◊〉〈◊〉 time we usually take order, that we be not interrupted,* 1.134 or disturbed, by any other occasions. And so in other temporal things, the more serious they are, we go about, the more care we take, that we be not hindred in them; but that we may wholly minde them, & hoc agere. So in the case of spirituals, there ought to be a set time for the building up of the soul, and procuring holinesse to it, and exerci∣sing holinesse by it, wherein we are to use no lesse care, being a matter of greatest importance: but that in the promoting of it, all impediments. may be removed, that may hinder us in it; ut promptiores simus ad divinum cultum, cum non habemus impedimentum, saith S. Augustine, that we may be more ready for divine worship, when we have no lets or impediments to hinder us. And this is so plain, as that we see even the Councel of Trent (taking order for observing of holy dayes) hath set down concerning the holy duties which are to be performed on those dayes, that they are such, Quae ab his qui ab humanarum occupationum negotio detinentur, omnino prae∣stari non possunt, which cannot be performed by those that are busied with worldly or secular affairs.

So many of the Fathers that write upon this place [vacate & videte, quia ego* 1.135 sum Dominus, Be still and know that I am God] shew, that by the rule of natural wis∣dom, the Philosophers held, Postulandum esse secessum, ut melius intendamus: a va∣cation from worldly affairs is necessary, that we may the better intend &contemplate on heavenly things. Our heads must not be occupied with worldly thoughts, when we are about the affairs of the soul: not that the works of the other six dayes are evil in themselves, but because they are apt to distract the minde from that, which is proper to this day.

Now Otium, Rest, being the first part, it is a very strange thing that the nature of man should be altogether so averse from Gods will, that when the Precept is difficult and laborious, requiring some pains and travail, then they will be idle: and where this precept is not laborious but easy, as this to rest, they will (rather then not break the Commandment) take pains: that is, they will even against their nature, make themselvs businesse, and pick out that day of all the dayes of the week that he hath chosen, so that it shall be a kinde of policy, to make advantage of that day, and to finde out some labour on that day, on which he hath forbid us to labour. And so much for the easi∣nesse of the Commandment and the perversenesse of man.

We finde in Scripture six several kindes of prohibitions from working on this day.* 1.136

• 1. Before the Law given, when the people departed from Elim, and came to the wildernesse of Sin, there was a prohibition from gathering Manna, there was* 1.137 better food to gather, of which he that eateth shall live for ever. The Lord is to be tasted.* 1.138 * 1.139
• 2. A second is, As there must be no gathering of Manna, nor going out to gather it that day, so there must be no buying of it, though it should be brought to us.* 1.140 So Nehemiah protested against buying and selling, which sheweth the unlawfulnesse of it: because on that day is Mercatura animae, it is the market day of the soul, buying and selling on that day is forbidden.
• 3. A third is that which the Prophet Jerem. mentions, that is the carrying of burthens* 1.141 on that day: and the better to dissuade the people from that kinde of work, the Pro∣phet promiseth, in the person of God, great blessings to them if they forbear;* 1.142 and threatneth great plagues upon them if they did not, for if they made that

• their day of 〈◊〉〈◊〉, God would send upon them a burden, which they should sink under, viz. Captivity and desolation by the Enemy, he would kindle a fire in Jeru∣salem, and burn up the gates and palaces thereof. verse ult.
• 4. Another thing prohibited by the Law, is working in harvest time, because the inning of harvest, and gathering of grapes might seem to be a matter of great ne∣cessity.* 1.143 Six dayes shalt thou work, but on the seventh day thou shalt rest: in earing time, and in harvest time thou shalt rest: so that the provision for the whole common-wealth must give place unto the rest of this day.
• 5. A fifth thing prohibited is Travailing or Journeying on the Sabbath day. Cras erit Sabbatum jehovae, maneat quisque in loco suo, neque egrediatur quisquam die sep∣timo:* 1.144 to morrow is the Sabbath of the Lord, Abide ye every man in his place: let no man go out of his place the seventh day.
• 6. The last is above the rest. For whereas God (in the three Chapters before) had given Moses a platform for the building of a Tabernacle, and taken order that he should go presently in hand with it: yet in the 31 Chapter, he saith notwithstand∣ing, Verily my Sabbaths ye shall keep, whosever worketh on that day, the same* 1.145 person shall be surely put to death. Which is as much, as if he had said: Though that work may seem most lawful, and tending most to my glory of all other, yet ye shall not break the Sabbath to do it: and so verse 15 he gives an universal restraint, whosoever doth any manner of work on that day, shall be put to death: any manner of work, an universal prohibition, and the penalty threatned was accordingly exe∣cuted, upon him that gathered sticks. Numb. 6. 15. 35. he was stoned to death by Gods special appointment.

And the Lord tells the people, that if they pollute the Sabbath by bearing bur∣dens, he would kindle such a fire in the gates of Jerusalem, that should devour the* 1.146 palaces of it, and not be quenched.

The Prophets generally urge the observation of this Commandment above the rest. And we may observe, that there hath seldom been any strange visitation by fire, but where there hath some notorious prophanation of the Sabbath gone before. So that when it shall please God to visit us with the like judgement, we may conjecture what hath been the cause of it.

Concerning the rest now required on the Lords day, and the difference thereof from the Jewish symbolical rest, which was therefore more strict, see the former Additional observation, observation 6.

Therefore to conclude this point, let them that go out to gather Manna, carry burdens, buy and sell, gather harvest, journey and travail up and down, or do any* 1.147 the most lawful work, not think these things to be otium sanctum or Sabbatum Je∣hovae, a holy rest, or the Sabbath of the Lord, but (as Leo saith) Sabbatum Tyri, the Sabbath of Tyre.

The Councel of Mentz (held in the time of Charlemain Anno Dom. 813) hath this Canon. Omnes 〈◊〉〈◊〉 Dominicos cum omni veneratione decrevimus observari,* 1.148 & a servili opere abstineri, & ut 〈◊〉〈◊〉 in 〈◊〉〈◊〉 minime sit, nec placitum, ubi aliquis ad mortem vel poenam judicetur; we have decreed that all the Lords dayes be observed with all reverence, and that servile labour shall be forborne, and that no market be kept on those dayes, nor that any Courts be kept either to condemn* 1.149 men to death or punish them. Those that offend are to be deprived of the communion for three years. And the Council of Tyburis (Anno 895. in the time of the Emperor Arnulph) hath one Canon to the like purpose, as well for the observation of other holy dayes, as the Lords day. In the second Council of Mascon (held anno 582) severe punishments were to be inflicted upon those that should not* 1.150 observe the Lords day, and that toto die, all the day long. As it was larger for the fault, so it was milder for the punishment, for they suspended those that violated this Canon from the Communion but for half a year: so strict were they for the sanctifying of this day; and that (as one saith) because God requires the rest, not for the rest it self, sed quia hoc die Deo tantummodo vacandum, because we must this day consecrate our selves wholly to God.

Now here will arise some questions. Whether the strict Commandment given* 1.151 to the Jews, of kindling no fire, and consequently of dressing no meat upon the Sabbath be to be observed by us Christians.

To this we answer Negatively, for this was Ceremonial, and belonged onely to the Jews, For it is a general rule, that every moral or eternal dutie of the Law, may be performed by all men at all times. But they which inhabit under the North∣pole (as it is well known) cannot be without fire one day; and to let it go out were to their utter destruction and so they that dwell under the burning Zone, under the Equi∣noctial, cannot well keep their meat above one day: so that this being Ceremonial, the Christian is exempted from the observing of it, as being a thing not observable through the whole world, though it might have been observed by the Jews: and therefore was it a peculiar precept to them onely, because they had no obstacle, but might have kept it.

2. The second question is: Whether the six several works formerly prohibited* 1.152 the Jews, be absolutely forbidden to Christians; as to travail &c.

For answer to this, we will go no further then the Precept it self.

The Sabbath must be remembred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Our rest must be ad sanctificandum, to sanctifie it: the outward rest is destinate sanctificationi to sanctity: ideo quiescimus, ut sanctificemus, we therefore rest, because we should sanctifie: so that where our rest is not destinata sanctificationi, applied to sanctification, it is not required, and where sanctification cannot be sine quiete with∣out rest, there a rest is required.

Certain it is that a man may rest and not sanctifie; so likewise, he may sanctifie and not rest: and therefore in the first case, it is said, there are many resters, and but few sanctifiers. Now sanctification consists either, 1. In the means of sanctification. Or 2. in declaring our inward sanctification by the practise and works of it in our lives. And where the rest is not necessary for one of these, or not destinated to them, (it being a subordinate thing) it may be forborn. The rule in Logick is, tantum de∣stinati sumendum est, quantum prodest ad finem: we must take so much of that which is appointed for the end, as conduceth to the attaining of that end. As in the case of Medicine, so much is to be taken, as will serve to the end for which it is taken.

Again, for the means of sanctification, Christ defending his Disciples against the* 1.153 Jews (who were altogether urgers of the bodily rest onely) sheweth, that the rest in regard of the sanctification may be broken: as in the Priest in sacrificing, (that time being the most laborious time for him, as it is now the greatest day of labour for our Minister) was blamelesse, because he was in opere cultus Divini, imployed in the work of Gods worship. We read also in the Acts of the Apostles of a Sabbath* 1.154 dayes journey; and of the like in the Old Testament, where the Shunamitish* 1.155 woman coming to her husband for the Asse, he saith to her, Wherefore wilt thou go to the Prophet to day? It is neither new moon, nor Sabbath, as if the custom had been then, to go to the Prophet that day, when they had no publick meetings elsewhere. So that where publick and lawful assemblies are not, a man may take a Sabbath dayes journey to joyn in publick worship with others. Thus much for the first part of sanctification.

But this is lesse acceptable to God then the other part which is the practise of sanctification, for this is the end, the other but the means: and therefore our Savi∣our being reproved by the Pharisees for a work of healing upon the Sabbath, tells them, that if they had known what this meaneth (which he citeth out of the Pro∣phet* 1.156 〈◊〉〈◊〉) I will have mercy and not sacrifice, you would not have condemned* 1.157 the guiltlesse. Mercy being indeed a practical work of sanctification, and preferred before the means. So that in regard of the practise of sanctification, a man may leave the very means, as to shew a work of mercy. As if there should happen a fire, or a man or woman to fall into a swoun, or a woman to be in travail in time of divine service, or sermon, we are to leave the means and practise the work, in shewing mercy, by saving the life or goods of those that need our help, and would otherwise have pe∣rished: for it is a true rule, that periculum vitae pellit Sabbatum; the danger of life excludes the Sabbath. For as God will be glorified on this day for the works of his Creation, the memorial whereof was a cause of the institution of this day from the beginning: so no lesse is he glorified in the preservation of his creatures. We read* 1.158 that our Saviour Christ was careful to save the fragments, and commanded them to be taken up, and his reason was, because he would have nothing lost. If not the least, much less the life of any thing may be lost, and if he be careful of the life of other things

how much more then think you is he careful for the life of man? He practised himself this work of mercy upon the Sabbath upon the man that was in peril of* 1.159 his life.

And indeed Necessitas facit legem exlegem, Necessity makes law an Outlaw. In the Law it is said, Thou shalt not see thy brothers Asse or his Ox fall down by the way, and hide thy self from them, but thou shalt surely help to lift them up again. Nay* 1.160 we see in the Law, that God himself is not so strict in observing the practise, as many now adayes are. For in one place where he appointeth the sanctification of the 7^th day Sabbath, and prohibits all works, yet he hath there a Proviso, Save that which every man must eat, that may be done of you. And in the Gospel our Saviour tells the* 1.161 Jews, that they watered their cattel on the Sabbath day.* 1.162

But we must take this caution by the way, that we use not this liberty according to the flesh, nor as a cloak, as the Apostles speak, and that these works of Mercy* 1.163* 1.164 in preserving the life of Man and beasts, and other of Gods creatures be used presente non imminente necessitate, in case of present not imminent necessity. As when any present danger appears against my life, I am to defend my self: for in presenti necessitate quisque Magistratus est, & quisque personam Dei habet, ut potius occidat, quam occi∣datur: in urgent, and present necessity every one is a Magistrate, and representeth the person of God, to kill rather then to be killed. But if the danger be not present but onely imminent, as, one tells me, there is wait laid to kill me, I must then re∣pair to the Magistrate: so that for present necessity or peril, there is an exemption, the Lord hath resigned his right into our hands, but not upon an imminent peril or necessity, which may be prevented or avoided.

On the other side, we are to observe another Proviso. We must be careful that (because God seeth the heart, and we are to deal with him) we be sure the danger could not be prevented, nor the work be deferred, but that present danger and ne∣cessity enforceth us to it. For we must not draw a necessity upon our selves, or pre∣tend a necessity when there is none, because God will not be mocked, though we may delude the eyes of men.

This is to be remembred, because of the practise of some who Inne their harvest on the Sunday, pretending that it is not Gods will, that any of his creatures should perish, which is true, and might lessen the offence, if they did it onely for preserving the crea∣ture, and not for their own gain and profit, which if they pretend, let them know, that God sees their hearts and knows their intentions.

Therefore for tryal of men in this case, it were good if to put a dfference between their works on that day, and upon other dayes, they would do as they did 1 Cor. 16. 2. lay up on the first day of the week, whatsoever they gain or save by their work on that day, and give it to the poor; by this means it would appear with what hearts they wrought on this day, whether onely to save the Creature, or out of a desire of lucre and gain. Thus we see what rest is commanded, and how these cases may be resolved.

3. But here ariseth another question. When we have rested is that all, we are to do? Surely no. It is not sufficient that we rest, if we do not sanctifie too. Leo* 1.165 said of the people of his time, that on this day their care was, bene vestiri, & nibil agere, keep holy day, by wearing gay clothes, and doing nothing. Now as S. Paul said* 1.166 of bodily labour that it profitteth little; so we may say of bodily rest, that it pro∣fiteth lesse. This rest is to holinesse and not to idlenesse. We must not be 〈◊〉〈◊〉 on that day of rest. To keep a Sabbath therefore, and not be able to give accompt of some good thing done by us in it, is that which the Fathers call Sabbatum boum &* 1.167 asinorum, the oxen and asses keep as good a sabbath as such do.

Besides these Idle sabbath keepers, there are two other sorts of people, that are* 1.168 neither idle nor well imployed.

1. Of the first sort Augustine speaks, and they were either 1. such as did vacare* 1.169 〈◊〉〈◊〉, theatris, spectaculis &choreis, spend their time in pastimes, shewes, stage∣playes and dancing: or else those that 2. gave themselves on the Sabbath venationi, to hunting. To which Leo addes such as did vacare chartis, rationibus, &commessa∣tionibus, passed the day in playing at Cards, and in revelling: and so addicted were* 1.170 they to these things, as that they were not at al occupied in any work ofsanctification.* 1.171 These mens Sabbath, (as Augustine well observeth) is like that of the people in

Exodus Cras observabimus 〈◊〉〈◊〉 Jebovae. To morrow shall be a sabbath to the* 1.172 Lord, they would keep a sabbath to him, but it should be (as in the next verse) to eat and drink and play, this sabbath I say was kept to the Calf, and therefore he calleth it Sabbatum vituli 〈◊〉〈◊〉, the sabbath of the golden Calf.

For as we may not keep open markets, go to plough or to Law on that day, so neither should we spend the time in hunting, nor yet in dancing and sporting. Nor spend our time ordained for sanctification in beholding sights, stageplaies and the like. Not because these are in themselves evil or unlawful, but in that they hinder our sanctification against such prophanation of this day, severe order was taken by diverse councels, as Concil. Gangr. 5. Can. 8. Concil. Agath. 38. Can. 1.

Some christians in the primitive times were so far from this, that they would sit in the oratory all the Lords day, praying and hearing, without eating or drinking: insomuch as by their long fasting diverse diseases grew among them: wherupon the same council of Gangra in Paphlagonia held 〈◊〉〈◊〉. Dom. 327. Was* 1.173 forced to make a Canon with an Anathema annexed to it, against those who thenceforward should fast upon the Lords day. But though we shall not need to fear such zeal in our times, yet it sheweth to us the great and excellent exam∣ples of abstinence used in the Primitive Church, to make them more fit for the service of God.

1. The other sort are they that spend their time this day in gluttony, Lust, drun∣kennesse,* 1.174 and such like vices, which ought not at any time, much lesse on that day, be practised. For if the affaires of our calling, or the sports lawful on another day must not be used on this day. much lesse any vice which is unlawful at any time for here∣by a double iniquity is committed. 1. first because the commandment is violated and this day seemes to be picked and singled out of all other dayes despitefully against the Majesty of God, 2. Secondly because it is an abuse of the Creatures of God and a breach of other commandments. And therefore as the other was Sabbatum Tyri, so these do celebrare sabbatum 〈◊〉〈◊〉, keep a sabbath to the devil.

CHAP. VI.

The second thing commanded, is sanctification, which is the end of the 〈◊〉〈◊〉. The kindes of sanctification, publick and private. How the holy Ghost works in 〈◊〉〈◊〉 sanctification. The special acts wherein the sanctification of the day consists. 1. prayer. 2. The word read, and preached. 3. Meditation of what we have heard, and upon the works of God out of Psal. 92. 4. Conference. 5. Praise. 6. Sacraments and discipline at special times. The end of these means, our sanctification and Gods glory.

TO what end then must this rest be? why, to holines: we must apply it to* 1.175 that end, to which God hath appointed it, and use that holily which God hath sanctified. The right sabbath is called Deliciae 〈◊〉〈◊〉, the delight of the Lord, where∣in he taketh pleasure: and that is truly observed, when we not onely cease from our* 1.176 own work, as those of our calling, but of those of our corrupt nature and will: by ceasing from that which is pleasant in our own eyes this is to keep Sabbatum 〈◊〉〈◊〉 a sabbath the delight of the Lord: to make it a day, honour God and to learn Gods wil, and having learnt it to practise it, whereby he may blesse us, and bring us to the in∣heritance of our heavenly rest. Whereas on the contrary, if the high-wayes of Sion* 1.177 complain, that none come to her sanctuary, or that if we come, we so behave our selves in it that the adversary mock at her sabbaths. Then God himself will take acourse as the prophet speakes, 〈◊◊◊〉〈◊◊◊〉 nostrarum, he will cast dong upun our faces, even the dung of our solemne feasts, that is, he will make them as odious to us as dung, and we shall loath them. Or (as it is in another* 1.178 place) he will punish it with fire unquenchable.* 1.179

The next thing is the kinds of sanctification viz publick and private.* 1.180

1. It must be sanctified in the publick assembly there must be Sacra Synaxis a holy* 1.181 Convocation.

The heathen man could say, that a good thing done and performed dy one, is well, but better if by many: by a whole parish or City together publickly. The reason is 1. in respect of God, that he might haue the more glory, when he is praised in the great congregation and publickly acknowledged before all the world, which was the chief end of the 〈◊〉〈◊〉 institution of this day, by such publick meetings the day is sanctified to God for to sanctifie a day: and to call a solemn assembly, are all one as we may see in Joel. 1. 13 and 2. 15. 2. In respect the church that all may be known to professe the same faith and to be in one bond of obedience when they all meet in one place, at the same time on the same day to glorifie God. 2. That the means of sanctification as prayer may be the more effectual, for vis 〈◊〉〈◊〉 fortior. If the prayers of one just man be so effectual and prevalent with God, much more when many meet together, their prayers offer a holy violence to God, and as it were besiege heaven. 3. in respect of the common-wealth, the heathen could 〈◊〉〈◊〉, that this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meeting together in one place was the means of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it maintained amity. And the refore they which bring in tyranny seek to divide and separate men and for∣bid all meetings, and assemblies by that means, to cause them to be disjoynted (as it were) in their affections. But God in his service will have men to meet together,* 1.182 because they shall be of one minde. This 〈◊〉〈◊〉 sanctification.

There is also private sanctification. From those publick meetings which are nun∣dinae* 1.183 sprituales, spiritual faires, every man must carry away commeatum 〈◊〉〈◊〉 pro∣vision for his soul, for the informing his understanding, reforming his will, and regulating his affections, and in this we must do, as men do at a market, provide for our use all the week following. And being thus stored, and provided, that* 1.184 great end will be gained, that God may be sanctified, that is, that he may be magnified as the 〈◊〉〈◊〉 expounds it.

And as the chief end of this day, is, that God may be sanctified, that is, magni∣fied so the subordinate end is, that we may be sanctified, by the duties which we must* 1.185 then performe. The sabbath was a signe between God and his people, that they might know that it was he that sanctified them. That so they being sanctified, might bring forth the fruits of sanctification as Christ saith that he sanctified himselfe for our sakes, not for his own Job. 17. 19. Now God sanctified it 1. By appointing it to a holy use as the 〈◊〉〈◊〉 was sanctified from the womb. 2. By separating it from* 1.186* 1.187 other dayes, for things or persons sanctified are senered from common vse and,* 1.188 3. by giving a special blessing to the holy duties of his worship, on that day per∣formed. And thus he makes it holy, or sanctifies it. And as God thus made the day holy, we must sanctifie our selves, and then sanctifie the day as Hezekias said to the Levites, sanctifie your selves, and then as it follows, sanctifie the house of God, what God hath sanctified or made holy, that we may reap the benefit of it, we must sanctify our selves, we cannot make it holy, but keep it holy, it is our* 1.189 duty to keep holy. for if a thing be destinated to an use, and be not applied to it, it is 〈◊〉〈◊〉. We must not then make that common which God hath sanctified, we are to apply it to the end to which God hath destinated it, and use that holily which God hath sanctified. The destination is from God, the appli∣cation must be from our selves. When the instruments of the tabernacle were san∣ctified* 1.190 whatsoever toucheth them must be holy, so here God having sanctified this* 1.191 day, all that touch it. that live and breath in it, that behold the sun or light that* 1.192 day, must be holy.* 1.193

Now for the means of sanctification, it is plain, that we are sanctified by the holy Ghost and this sanctifying hath a resemblance to that of the Levitical sanctifying, where nothing could be sanctified, but it must have unctionem, be anoynted with oyle, a figure of the spiritual unction, which is nothing else but the spiritual working of the holy Ghost in our hearts so that we must first looke whether we have this unction in us, that is, whether we have the holy Ghost, by 〈◊〉〈◊〉 we must be sanctified, which as it is the gift of God (we have it not of our selves) so God de∣nyes it not to those that ask it, as our Saviour speaks, we must be fitted to receive it.* 1.194 As it is God that gives it, so he gives it not to any but those that are prepared to re∣ceive it; that we may understand this, we may take notice how the Holy Ghost is compared to fire, now the matter must be prepared and gathered by us, but it is God that gives the spark, and makes it burne, and when God hath kindled the spark,

it must be our duty to blow the spark, and look it go not out. Quench not the* 1.195 spirit, saith the Apostle, God will not give the spark it we do not prepare matter, and though we prepare matter, yet it will not burn, unlesse God kindle the fire, so that the holy ghost, and by consequence sanctification is not got by following the devises of our own brain, ye shall not do that which is good in your own eyes* 1.196 (saith God) but according to the prescript method which God hath set down we must gather matter for this heavenly spark, which the holy Ghost must set on fire, and this is done by attending to the duties of publick worship on that day; for if any shall wilfully keep at home on that day, though he be never so well oc∣cupied, having no just cause of his absence from God house, and yet thinks he pleases God, the fathers of that ancient councel of Gangra, have pronounced an anathema* 1.197 against him.

For the means to sanctification the special duties and acts wherein the sanctificati∣on* 1.198 of the day consists, no other directions can be given, then what we formerly gave for the means to attain knowledge, onely we premise that which Saint Augustine saith of iteration, that a man may say, Domine scis, quia dixi, Domine scis quia 〈◊〉〈◊〉, Domine scis quia 〈◊〉〈◊〉 sum. Lord thou knowest I have sanctified thy name because I have preached it, Lord thou knowest I have spoken of it again and again, Lord thou knowest I have been witnes of the truth.

Sain Paul attributeth sanctification of every thing to prayer premised: and* 1.199* 1.200 therefore it is termed the preparative to all the duties of a Christian; more plainly,* 1.201 Our Saviour very early before day went out into a solitary place, and there prayed, and afterward came and preached in the Synagogue, which is very probable to have been on the sabbath day, whereby we may observe, that Christ himself took pray∣er to be the first means of sanctification.

1. Now for the times of this exercise of prayer on the Lords day, they are two 1. Before the other publick duties; and 2, After. 1. That before is either private as of a master and his family. 2. Or else in the congregation, which is publick. Both which the psalmist comprehendeth in one verse. I will give thanks to the Lord with my whole heart, secretly among the faithful, theres the first. And in the congregation theres the last. 1. Concerning the first, we see in the place* 1.202 before quoted that our Saviour went out into a solitary place, as also elsewhere. As soon as he had sent the multitude away he departed into a mountain to pray. 2. For* 1.203* 1.204 the other, we may gather out of that place in the Acts, that amongst the very Heathen the religious Hellinists (which were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which were a kinde of proselytes that worshipped the God of Israel) vsed to assemble themselves to pray by a rivers side. But more plainly, the Apostle saith, that to the prayers of the congregation, every one should joyn his own Amen.

Again prayer is to be vsed after. For as we are not fit to receive any spiritu∣al* 1.205* 1.206 grace before without it, so neither to keep it after; the devil will take the word out of our hearts, after we have heard it, unlesse we desire of God that it may re∣main with us, and seek his blessing that the seed may fructify. And this was in the law to come from the Priests mouth. The Lord blesse thee and keep thee. By vertue whereof the devil wil lose his power in taking the word* 1.207 out of our hearts, but it shall continue with us, and fructifie in us.

2. The second is the word, which is magnified or sanctified by God for our* 1.208* 1.209 sanctification; for as the prophet saith, God hath magnified the law, that is, his word, and made it honorable, and else where plainly the, hearing of the word is made one end of publick assemblyes, gather me the people together (saith God) and I will makethem hear my words. Now the word upon the sabbath hath a double use. 1. First as it is read, and heard read, onely. 2. And secondly, as it preached, or heard preached.

1. For the first, the Church in great wisdome alwayes thought it most conveni∣ent and necessary, that reading should precede preaching, that when it should be preached it might not seem strange to them that heard it. But as that is thought a thing fit by the Church, so would it be no lesse expedient, that before we come to church we would meditate on it, yet such is our wretchlessenesse in matters spiritual, that we think we have done enough if we can apprehend it, when it is read whereas if we would meditate on it before hand, we might make the better 〈◊〉〈◊〉

of it when it is read, and be the better confirmed in what we hear preached. The Jews had their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the preparation to the sabbath, and about the ninth houre of it (which is our three of the clock in the after-noon) they usually met, and spent their time in reading of the scriptures, that they might be the better fitted against the sabbath.

The publick reading of the word in the congregation on the sabbath day is war∣ranted by diverse passages in holy writ: as by that in the Acts of the Apostles, where it is said, that when Paul and his company came into the synagogue at Anti∣och on the sabbath day, the rulers of the Synagogue after the 〈◊〉〈◊〉 of the Law and the Prophets, sent to them saying, ye men and brethren, if ye have any word* 1.210 * 1.211 of exhortation, say on. And by another passage in the same Chapter, where it is said, that the Prophets were read every sabbath day. And by another a little after, which saith thus that Moses (that is the law) was read in the Synagogue every* 1.212 sabbath day And lastly, Saint Paul gives a special charge, by the Lord to the Thessaloni∣ans,* 1.213 * 1.214 thathis Epistle to them be read unto all the holy brethren.

There is a vse also of private reading, and that of great consequence, for Christ saith* 1.215 plainly, that his witnesses be the Scriptures, and therefore will he have them search∣ed,* 1.216 because they testified and prophecied of him. That this exercise is profitable* 1.217 the prophet maketh plain by a question. Should not a people enquire at their God?* 1.218 which he explains in the next verse by; seeking To the law and to the Testimony. And again, Seek in the book of the Law and read. And therefore we see that the Bereans were much commended, and storied for wiser and nobler 〈◊〉〈◊〉 other people, why? because they searched the Scriptures daily, to confirm their faith in the* 1.219 points preached to them.

There are other vses also in reading. In the Revelation there is a blessing pro∣nounced to those that read or heare the words of that prophecy, because it might* 1.220 excite men to praise God when they see all fulfilled. Man seeing the prophecies fulfilled, may thereby give him praise. And for this cause there were (anciently) Monuments kept in Churches, which preserved and set forth the accomplishing of Gods promises or threatnings. As the memorials of the warres of God on the behalf of the Israelites: which was called liber bellorum Dei, the book of the* 1.221 battels of the Lord, and their verba 〈◊〉〈◊〉 or Chronicl es of Nathan, Gad, Shemaiah, &c. these they permitted in a holy use to be privately read: that seeing his promises and his threatning, denounced in them to have been fulfilled men might the better be stirred up to the praise and fear of God.

2. Another use was, the understanding of hard places in the Scripture. It is re∣corded* 1.222 of Daniel that while hs was reading the book of 〈◊〉〈◊〉 about the accom∣plishment of the number of the 70 years captivity mentioned by the same prophet, God sent an Angel to him to informe him in that great〈◊〉〈◊〉 about the time of Christs sufferings So the Eunuch while he was reading in the book of Esay, had the ex∣position* 1.223 of Christs sufferings from the Apostle Philip sent for that purpose by God, and because God doth not now by such extraordinary means informe us in the true sence of Scriptures, therefore we are to read such as have written 〈◊〉〈◊〉 upon such places, and so no doubt but if Philip had written any thing at that time upon Esay, that the Eunuch would have read it, and made use of his writeing as he did of his verbal exposition. Therefore hath God ordeyned expositions, such as the book Jasher, which as some think, was a commentary upon the law, written* 1.224 for this end, to explicate the hard Texts of Scriptures, and 〈◊〉〈◊〉 them.

2. Another Means to sanctification, is the word preached, of which the Apostle speaks to the Romans, how shall they hear without a preacher, and this is one of the* 1.225 ordinary means of faith, and so, of sanctification. The Apostle in that placeq uoteth out* 1.226 of two of the Prophets this text, How beautiful are the feet of them that preach the* 1.227 Gospel of peace, and bring glad tidings of good things? And our Saviour Christ in his* 1.228 prayer (before his passion) for his Apostles, who were to be such preachers, saith, san∣ctifie them with thy truth. and thy word is truth; and by his own practise in preach∣ing he sanctified this means of preaching. And the Apostle tells us, that the wisdom of God hath appointed by the foolishnesse of preaching to save them that be∣leeve; this way of saving men, the wisdom of God hath pitcht upon, which is not to be altered, but to continue to thend of the world. For though reading of

the word be a necessary means to sanctification, yet are not all men capable to un∣derstand what they read.

The 〈◊〉〈◊〉 Custome therefore of the Church was, and so continued in the Apostles times, that after the reading the of Law and the Prophets, some that were learned in Gods Law and sent by him to that purpose, stood up, and expounded to the people some text of that which was read. We may see this plainly in the* 1.229 book of Nehemiah, that after Ezra and others had read in the book of the Law to the people in the congregation, they gave the sence, and caused them to under∣stand the reading.

And the Apostle S. James puts the Jews in minde that Moses was preached in the Synagogues on the Sabbath day. This practise continued (as I said) even in the* 1.230 Apostles time. For we see in the place before mentioned, that the Rulers of the Sy∣nagogue at Antioch, entreated the Apostles to bestow 〈◊〉〈◊〉 words of exhortation* 1.231 upon them after the reading of the Law and the Prophets. The Eunuch (no doubt but) was a man of as great capacity, as many who now adayes take upon them the expo∣sition and preaching both of Law and Gospel: yet had not he met with S. Philip, he would have been to seek in that place of the Prophet, which the Apostle found* 1.232 him reading.

3. A third duty is the pondering of that which we have heard read or preached. This* 1.233 * 1.234 we read that Mary did, who pondered all the 〈◊〉〈◊〉 of Christ in her heart.* 1.235 And so did David, when he said, Oh how I love thy Law, it is my 〈◊〉〈◊〉 continually.

Besides the meditation of the Word that we shall hear read, or preached, the 92 Psalm (which was a Psalm peculiarly made for the Sabbath and was usually* 1.236 sung on that day, the two first verses whereof (if credit may be given to the Jews traditions) came from Adam, who used to sing them in Paradise) giveth us three further points to consider.

• 1. The first is in the fourth verse (which indeed is that which God here ex∣pressely* 1.237 urgeth in this Commandment) the Consideration of the works of his hands, the raising to our selves a Contemplative use of the Creatures; that as all the week before, we have had a naturall use of them, so on this day we should make a spiritual. Thou Lord hast made me glad through thy works, and I will re∣joyce in giving praise for the operation of thy hands.
• 2. A second is (in the seventh verse) a meditation of the judgements of God.* 1.238 when the ungodly are green as the grasse, and when all the workers of wickednesse do flourish, then shall they be destroyed for ever. And this meditation is most necessary to keep men within the bounds of obedience: for upon the Conside∣ration of the severe judgements which God inflicts upon Malefactors, men are held in as with a bridle, from swerving from his Commandments.
• 3. The third is (at the tenth and twelfth verses) a Meditation of Gods benefits* 1.239 and Mercies: or of his mercies towards them that love him, as well as his visitations upon their enemies, both which may be included in the Hebrew word; taking judge∣ments for the genus of them both. Such as be planted in the house of the Lord, shall flourish in the Courts of the house of our God, &c. These, whether they extend to our own persons, or concerne our fathers house, or the place where∣in we live, or the Church round about us, every one of these affoord us an ob∣ject of Meditation.

And as we see the other Creatures of God, as the wilde asses, sparrows, cranes, lilies, pismires, &c. yield matter of Meditation, thereby to stir us up to praise the Creator. Upon which we may frame an argument, a minore ad majus, from the lesse to the greater. If God have made them thus, how much more are we bound to be thankful to him, for whom he hath done infinitely more?

So the Apostle setteth forth Gods judgements to provoke us to repentance,* 1.240 and his mercy to move and stir us up to thankfulnesse. And thus, when we are* 1.241 * 1.242 wearied with prayer, and that reading and preaching of the word is ended, meditation still remaineth wherein to exercise our selves, and in this dutie we

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may continue the rest of the day and be furnished with matter sufficient to work upon.

4. The fourth duty of this day, is not to be contented onely with meditating* 1.243 upon these things in our Closets privately, but there must be conference also between our selves and others, about what we have heard. And this is done two manner of waye s.

1. The first is with them that have taught us, if we doubt of any thing we are to* 1.244 confer with the Priest. The prophet tells us, that the Priests lips should keep know∣ledge, and we are to seek the Law at his mouth. we read that it was our Saviours* 1.245 practise. For it was a custom of old, that after the solemnity on the eighth day, the last of the feast, that the Teachers sate down at the Table, and the Auditors (stand∣ing about them) propounded 〈◊〉〈◊〉 and questions, that they might be resolved in them. And so no doubt was Christ, at twelves years old, not as an Opposer, but in the state of a Learner; though he discovered a great guift that way above his years. And if points of doctrine fail, then others concerning practise are to be resolved, such as the souldiers and Publicans put to John; and the people to the* 1.246* 1.247 Apostles.

Now because there are now adayes no doubts, no putting of questions, it is a signe. that fear of God is utterly extinguisht in mens hearts: and if there be any doubts at all, they are not propounded with that heart which they did it, that said, Men and brethren, what shall we do? or what shall we leave undone? but onely for some sinister ends.

2. The second is between the hearers themselves, and that, 1. either among equalls, as S. Paul with S. Peter; and Elias and Elizens who communed together;* 1.248 and the two Disciples, with whom Christ made a third. And it was the old Custom, as it is in the Prophet, that they that feared the Lord, spake every one to his neigh∣bour,* 1.249 &c. to which a special blessing is promised: That God would keep a book of remembrance for such men, and that he would spare them, &c. By this means a more general benefit may be reaped of what is heard, when many shall lay to∣gether what they have observed, as in a symbolum, or common shot, whereby some that had no benefit by the word when they first heard it, may receive some good by it afterwards, and by mutual conference men may lay open their infirmities, and imperfections, which hinder them in hearing and applying the word, and may re∣ceive directions from others, whose case hath been the same, how they were holpen and freed from the like. 2. Or else between superiours and inferiours, as the Master and his family.

And this was Gods Commandement to the Israelites concerning his Law, they were to teach their children, and to whet it upon them as the word im∣ports.* 1.250 Thou shalt talk of it when thou sittest in thine 〈◊〉〈◊〉, and when thoulyest* 1.251 down, and when thou risest up, &c.

5. The fift and last duty for sanctifying the day (not to be passed over) is* 1.252 praise and thanksgiving. Augustine accompteth it to be totum opus Sabbati, the whole work of the Sabbath, as if the day were made for nothing else. And to this end (as hath been said before) the ninety second Psalm was penned to be sung as a Hymne or song to praise God. Now praise and thanksgiving may be either for ge∣neral or particular benefits. For general benefits we have the ninety first, sixty eight, and hundred and third Psalms. For particular benefits, (as for fair weather after* 1.253 rain, or rain after too much drought, &c.) we have the sixty fift Psalm. For these we must (with David) praise God in the great Congregation. Especially seeing thanksgiving is accounted by David to be a debt due unto God in respect of his goodnesse in hearing our prayers: and it is the very reason the Psalmist gives for it. Praise watcheth for thee in Sion, or as others read it, Tibi debetur Hymnus,* 1.254 a hymn is due to thee from Sion, the reason is expressed in the next words, because* 1.255* 1.256 thou art a God that hearest prayers.

Besides all these mentioned, the Sacraments, and Discipline are parts of the sanctification of the day, but are not for every day, but to be performed* 1.257 on speciall dayes, and by some speciall persons, whereas the other duties of the day pertain generally to all, and ought to be continually performed. So that

no man ought to conceive, that he hath done enough in performing them once. Qui* 1.258 sanctificatus est, sanctificetur adhuc; he that is holy let him be holy still. There is a ne∣cessity of continuing in these means of sanctification, every sabbath day. For, as our knowledge is but in part, and our prophesying but in part, (as the Apostle speaks)* 1.259 so our sanctification is but in part, there will still remain a necessity of that exhorta∣tion,* 1.260* 1.261 Scrutamini Scripturas, search the Scriptures. We are continually to wash our robes in the blood of the Lamb: that is, we must still come neerer and neerer to cleannesse, until by continuing in these holy exercises, we may at last save our* 1.262 selves.

And thus much for the several duties, wherein the sanctifying of the day con∣sists.

Now the means are for the end, which is the fruit of them, Nemo mediis utitur propter media, no man ever useth means, onely for the means, but for some end. And therefore he that planteth a vineyard, and he that tilleth and soweth his ground, hoc est ultimum, fructus; that which he aimeth at, is the fruit, and harvest. This is the fruit that God expects, the great end of this Commandment, that his Name may be sanctified in and by us. We have the very phrase of speech in the book of Num∣bers.* 1.263 Because ye beleeved me not to sanctifie me in the presence of the Children of Israel, therefore ye shall not bring the Congregation into the land which I have given them: this was Gods speech to Moses and Aaron. And in another place the like, Sanctificate & sancti estote, sanctifie your selves and be ye holy. Such words* 1.264 in respect of the two fold glory that redoundeth to God, have a double sence. God is glorified, 1. Either by us directly, or 2. from us, by other, indirectly; as it is in the Gospel, when men seeing our good works are stirred up also to glo∣rifie* 1.265 him.

And therefore it is, that these words, [Sanctification, Glorification, &c.] have a double sense. 1. First, to signifie a making holy, &c. and that by means: in which re∣spect sanctification is a making holy. 2. in regard of others, a declaring of this san∣ctification so made. By the first (according to S. Peter) we make sure to our selves* 1.266 our calling and election. And by the second, we declare it to others, that as we glo∣rifie God our selves, so God may be glorified by others also. Shew me thy faith by thy works, saith S. James. Whereby it falleth out, that because good works have this operation to stir up others to glorifie God, that our Saviour saith, That a good* 1.267* 1.268 work is lawful on the Sabbath day; such works discover our regeneration, and if we be purged and sanctified, we shall be, as the Apostle saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.269 prepared or made fit for every good work. So that when God hath used the means we must bring forth the fruit.

CHAP. VII.

Works of Mercy proper for the Lords day. They are of two sorts. 1. First Corporeal, feeding the hungry, &c. Burying of the dead a work of mercy. Such works proper for a festival. Objections answered. 2. Spirituals. 1. To Instruct, Counsel and exhort. 2. Comfort. 3. Reproofe. 4. Forgiving. 5. Bearing with the weak. 6. Prayer. 7. Reconciling those that are at odds.

BUt because the day was chiefly instituted for a memorial of Gods great mercies:* 1.270 as 1. For making us, when we were nothing. 2. Secondly for redeeming us when we were worse then nothing. 3. And lastly, For the beginning of our sanctifi∣cation: therefore in regard of these three great mercies it is, that no work doth so well agree with the day, nor that God is so much delighted in, as the works of mercy, when we shew our thankfulnesse for those great mercies which we celebrate on that day, by exercising mercy towards others, whose necessity requires our as∣sistance. And in this regard it is, that there is a special affinity between sanctification of

the day and works of mercy. The Prophet tells us, that God refuseth all sacrifice,* 1.271 and requireth Mercy, so that sacrifice without Mercy was rejected.* 1.272

Let us compare this, with the Ritual sanctification in the Law.

As anoynting was the first part of typical sanctifying, of which we spake formerly, so was there also a second, If it were a Person, his hand was filled by Aaron, Imple∣vit* 1.273 manus ejus Aaron. If it were an Altar, then was there some what offered on it. So that Oblation or filling the hand was the second way of legal sanctifying. In the Law there was a charge to Aaron, that whensoever men came to appear before the Lord, none should appear empty. And therefore in another place there is mention* 1.274 made of a basket of sanctification at the door of the Tabernacle, in which was re∣served* 1.275 the bread offered by the people, which the Priests were to eat with the flesh of the sacrifices. And the very same order was taken in the time of the Gospel, that on the Lords day there should be collections for the poor. But there is no place* 1.276 that setteth this out more plainly, then the 26 Chapter of Deuteronomy, the whole* 1.277 Chapter throughout; where the manner is particularly set down, how the people were to bring their baskets of first fruits to the tabernacle, and offer them there to the Lord, in token of thankfulnesse, and as an acknowledgement that they received all from God.

And likewise every third yeer besides the ordinary tythes, they were to bring the tythe of the remainder to the Tabernacle, for the use of the Levite, the poor, the fatherlesse and stranger, that they might rejoyce together, &c.

Now mercy as misery is two fold. 1. Corporeal, and 2. Spiritual. Either out∣ward and such as are for the good of the body of him that is in misery; or inward, and such as concerne his soul or spirit.

1. For the first of these, our Saviour himself mentions six works of mercy in 2 verses* 1.278 of one Chapter, which as sure as he is Christ, he will acknowledge, and take special notice of, when he comes to judge the world, and as he will pronounce those happy and blessed that have exercised them; so he will denounce a curse upon those that have neglected them, three of them are in the first of the two. 1. Feeding the hungry.* 1.279

2. Giving drink to the thirsty. 3. Merciful dealing with, and entertaining the stranger.* 1.280 And the other three are in the next verse. 1. Clothing the naked. 2. Visiting the sick. 3. And succouring them that be in prison. To which may be added a seventh, which is the care of the dead: we see that King David pronounceth a blessing from* 1.281 God to the men of Jabesh Gilead, because they had buried the body of Saul. And our Saviour commendeth the work of Mary in her anointing him, as having relation* 1.282 to the day of his burial. We finde also Joseph of Arimathea, and Nicodemus recom∣mended to posterity, for their work of mercy in this kinde: the one for begging the body of Jesus to bury it, and the other for assisting him in the charge of interring it. Augustine gives a reason why the burial of the dead ought to be accounted a work of* 1.283 mercy. It is done (saith he) Ne pateat miseria, that this misery of rotting (being both lothsome to the eye and nose) should not appear to every man. As also, because every one loveth his own flesh so well, that he would have it after his death well and honestly used, and therefore this is a benefit done to him, when he cannot help himself. And in these respects it is a work of mercy.

That the works of mercy are most requisite (and especially upon our feasts) ap∣pears by that which is related of David, who upon his sacrifice on a festival day dealt to everyman and woman (the poorer sort no doubt) a loaf of bread, and a good* 1.284 piece of flesh, and a flagon of drink. And by that which is storied of Nehemiah, who* 1.285 upon the Sabbath day (after the law read and expounded) commanded the better sort to eat the fat, and drink the sweet, and to send portions to them, for whom no∣thing was prepared. And certainly there is a blessing or sanctifying proper to them and their actions that shall be mindefull of the poor, and shew mercy to them. S.Paul tells the Milesians, that it is a more blessed thing to give then to receive, especially* 1.286 seeing God so accepteth works of mercy, as that he imputeth not sin to the truly cha∣ritable. Therefore it was that Daniel gave that counsel to Nebuchadnezzar, Break off* 1.287 thy sins by righteousnesse, and 〈◊〉〈◊〉 iniquity by mercy to the poor. And our Saviour gave the like in his sermon, Give Alms of such things as you have, and all things are* 1.288 clean to you. Whereas he that stoppeth his ears at the cry of the Poor, he also shall cry himself and not be heard.* 1.289

But it is an easy matter for flesh and blood to finde objections, against performing* 1.290 these works of mercy. As how know I, whether a man be hungry or not? I see none go naked, and so of the rest.

To this we answer with the fathers, potius est occurrere necessitati, quam succur∣vere.* 1.291 It is better to prevent or keep a man from misery, then to help him out of misery. And for the practise of that they 〈◊〉〈◊〉 taught, the monuments of their charity which they have left behinde them shew, that they were more frequent in works of mercy then we. And their rule was, In die domini ne extende manus ad 〈◊〉〈◊〉, nisi extendas ad pauperem, if you stretch not your hands to the poor on the Lords* 1.292 day, it will be in vain to stretch out your hands to God. And indeed, when God requireth thy Almes to the poore, he asketh but his own, and that which he gave thee, and but that which thou canst not keep long. He requireth but paux∣illum, a very little from thee for them, meaning to repay thee Centuplum a hund∣red fold for it. He asketh of thee but Caducum, that which is fraile and transito∣ry, to reward thee in aternum eternally.

2. And as there were in their time some, so are there now more, that plead their* 1.293 inability to releeve the poor.

Our answer to this must be as theirs was, si 〈◊〉〈◊〉 non sufficient restuae ad 〈◊〉〈◊〉* 1.294 Christianos, parcendum est, ut tu sufficias illis, if thou hast not sufficient for pious uses, be the better husband, that thou mayest be enabled to do some good, though never so little, for God regardeth not the quantum, how much thou givest, 〈◊〉〈◊〉 ex quanto, out of what thou hast to give. The widowes mites were more accepted by God, then the gifts the rich men cast into the Treasury, why? Quia multum* 1.295 obtulit, quae parum sibi reliquit, she offered much, that left but little to her self.

Lastly, there were some then, as there are now, that having given Almes on the Sunday, would recover it the other dayes of the week, either by oppressing, and dealing hardly with the poor, or by undermining those they dealt with. Therefore the last caution must be out of the Prophet. The Lord of hosts shall be exalted in* 1.296 judgment, the holy Ghost shall be sanctified in justice, that is, a mans mercy must not make him unrighteous. So that the conclusion of this point is, if a man doe dare rem suam Deo, & se peccato, aut daemoni, give his substance to God, and himself to sin or the devil, and thereby give quod minus est Creatori, & quod majus, inimico, the lesse to his Creatour, and the greater to his Enemy, he is far from keeping the sabbath aright, in the point of performing the works of Mercy.

Now concerning the spiritual part of the works of mercy, which is to be done to* 1.297 the Spirit of him that needs it, S. Augustine saith, Est quaedam charitas quae de sac∣culo* 1.298 non erogatur; there is a charity which is not taken out of the bag or purse, such mercies are called Spirituales Elemozynae or misericordiae, spiritual Almes, which are so much more excellent then the other, as they do mederi miseriae principalioris par∣tis, take order for the relief of the more principal part of man, the soul. And there are seven of this kinde.

1. The first concernes the good which is to be performed, to draw him to it, and it consists of three branches 1. The instruction of the young, and others that are ig∣norant; the Prophet describes the reward of such. They that turne many to righteous∣nes shall shine as the stars for ever. 2. The second branch is, the giving of good* 1.299 and christian advice, to him that is in doubt; hearty counsel by a friend, is by Solomon* 1.300 compared to oyntment and perfume that reioyce the heart. 3. The last is the ex∣horting* 1.301* 1.302 him that is slack in some good duty, so did the prophet David. And this* 1.303 was one of the instructions Saint Paul gave to Timothy, to charge rich men, to do* 1.304 good, and be rich in good works &c.

2. Another is Comforting them that are in distresse, Saint Paul calleth this comfort∣ing* 1.305* 1.306 them which are in trouble, and supporting the weak, and flere cum flentibus,* 1.307 weeping with them that weep.

3. A third is that work of spiritual mercy which our Saviour made a part of* 1.308 Church discipline, reproving of our brother privately for his fault, and the Apostle* 1.309* 1.310 biddeth us to warne them that are unruly.* 1.311

A 〈◊〉〈◊〉 is, the pardoning of those that offend us, according to our Saviours Rule, we must first be reconciled to our brother, before we offer our gift at the Al∣Altar,

and if he will not be reconciled, then pray for him. It was aswell Christs* 1.312 practise, as his counsel, Father forgive them. So did the Proto-martyr Stephen.* 1.313 Gregory saith, Qui dat et non dimittit he that giveth and forgiveth not, doth a* 1.314 work that is not acceptable to God; sed si dimittet 〈◊〉〈◊〉 non det, but he that for∣giveth,* 1.315 though he give not, shall be forgiven of God; as oft as he forgiveth o∣thers si tu ponas limitem Deus tibi ponet limitem. If thou settest bounds to thy for∣giving, God will do the like to thee; but if thou for givest without limit, nor put∣test bounds to thy brothers offence by pardo ning it, God will put no limit to his pardonnig of thy sinne.

5. Another is in Rom. 15. 1. we that are strong ought to bear the infirmities of the weak. Alter alterius onera portate, beare ye one anothers burden Gal. 6. 2. 1 Thess. 5. 14.

6. The sixth is taken out of Saint James. Praying for one another. even for our enemies, it was Christs counsel Matthew 5. 44. and his practise Luk. 23. 34. And this* 1.316 is reputed for a work of mercy. Augustine saith, Causaberis 〈◊〉〈◊〉 te non possedocere, you may perhaps cavil and say, thou canst not teach: some are as forward to ad∣vise you, as you them: and that you have not the gift of comforting: or if you rebuke them for their faults, they will despise you. But for this, and the two last works of mercy, there can be no excuse, nunquid dices, non possum dimittere 〈◊〉〈◊〉, to forgive one that hath offended thee, to bear with him, to pray for him, these things may be alwayes done, ut malitia ignoscatur nulla excellentia, nulla sapientia, nullis divitiis opus est. To pardon wrong done to us, (and so to beare with the weak, and to pray for any) there is neither excellency nor wisdom, nor riches requisite or necessary.

7. The last is, the reconciling of them that be at variance, or the making peace* 1.317 between man and man. By this act (as our Saviour tells us) we shew our selves to be the children of God, and as (he further saith) there will a blessing follow* 1.318 peace makers. But here falleth in an obiection, what if they will not be reconciled? Augustine answereth it. If thou hast done thy good will pacificus es, thou art a peace maker. And these are the seven fruits of mercy spiritual. Besides these what∣soever is a work according to the Law of God, is also acceptable, but especi∣ally these.

CHAP. VIII.

The second rule of homogenea. Fasting, reduced hither. Commanded under the Gospel. 1. Publick fasts for averting of evil of punishment which is either malum grastans or impendens, or of sinne, for procureing of good. 2. Private fasts, and the 〈◊〉〈◊〉 of them. The parts of a fast. 1. External abstinence from meat, sleep, costly apparrel, pleasure, servile work, almes then to be given. Secondly, internal humiliation for sinne, promise of reformation. The third rule, our fast and observation of the Lords day must be spiritual.

Thus far we have proceeded according to the first rule of extension, that where any thing is commanded the contrary is forbidden, and e contra. Come we now, as in the former, to the rule of Homogenea that is, where any thing* 1.319 is Commanded, there all things are commanded that are of the same kinde; which is the second rule. And we finde in the law, that the day of humiliation or fasting* 1.320 * 1.321 is called a sabbath, and so may be reduced hither as homogeneal. Saint Au∣gustine said well, that if the state of Innocency had continued, then had there 〈◊〉〈◊〉 one day only to have bin observed by Christians; and that to have been spent onely in the duty of prayse, and thanksgiving. But since the fall of Adam, there are such defects and wants in our souls, that God is not onely to be glorified sacri∣ficio* 1.322 Eucharistiae by the sacrifice of Praise, but also sacrificio spiritus contribulati* 1.323 & 〈◊〉〈◊〉, by the sacrifice of a troubled and humbled spirit, his reason is, 〈◊〉〈◊〉 bonum perfecte ut volumns non possumus, because we cannot performe any good* 1.324 thing so well as we would. And he alledgeth that place of Saint Paul, I do not* 1.325 the good things that I would. That tie that 〈◊〉〈◊〉 upon us in the other sabbath* 1.326

cannot be so well performed by us as it ought to be, and therefore multo 〈◊〉〈◊〉 fre∣quentius 〈◊〉〈◊〉 oportet we have cause to glorify God oftner by this sacrifice of humiliation, for attonement, then by the other. So that as the other tendeth to initiation of the joyes to come, for praise is the exercise of the Saints and Angels,* 1.327 and herein have a heaven upon earth, so this to mortification of our earthly mem∣bers in this life: and it is the ordinance of God, that each of these sacrifices should have its day.

And though some doubt of the morality of the sabbath, yet that 〈◊〉〈◊〉 is a moral duty there can be no doubt. The reason is; because whatsoever was a meer ceremony might not be vsed at any other time, or in any other place or order, then was prescribed by God in the book of Ceremonies; but this of fasting hath been otherwise, for upon extraordinary occasions they had special fasts as in the fist, and seventh and tenth moneth, none of which were prescribed by the law, and had not bin lawful, if fasting were a ceremony, for ceremonies in the time of the law, were tyed to certain times and places. Again, though our Saviour gave a rea∣son why his disciples should not then fast, yet he shewed plainly, that after the* 1.328 Bridegroom should be taken away from them (after his taking up into Glory)* 1.329 they should fast, and that this duty should continue.

And we see, it was the practise of the Church,, at the sending forth of Paul and* 1.330 Barnabas. And Saint Paul himself had his private fastings, in multis jejuniis, in* 1.331 * 1.332 fasting often. And his advise was to married people, to sever themselves for a time, to give themselves to fasting and prayer, which sheweth plainly, that it was accounted a necessary duty, and therefore practised. Now for the other times of the Primitive church, the books of the fathers are exceeding full in praise of fasting, and they themselves were so addicted to it, and did therewith so consume* 1.333 themselves, that they might well say with David. Their knees were made weak with fasting, and their flesh had lost all their fatnes.

The day of humiliation, or day of fast, receiveth a division of publick and private.* 1.334

1. For the first, it was lawful to blow the Trumpet at it. And secondly for the second, it was to be kept as privately as might be, none must know of it: but the ends and parts of both were alike.* 1.335

Now the reasons of the publick fast were these. 1. Either for the averting of some evil. 2. Or for procuring some good. And because malum est aut poenae aut culpae evil is either of punishment or of sinne; this duty was performed against both these: but especially against punishment, either of our selves or others. And in both it is either present, which is Malum grassans, or hanging over heads which is impendens.

1. A present evill is, when the Church or commonwealth hath any of the Lords arrows or shafts sticking in their sides (as Chrysostom saith well on Jos. 7. 6.) As* 1.336 * 1.337 when the men of Ai had discomfited the children of Israel, Josuah and the Peo∣ple humbled themselves before God by a publick fast. And upon the overthrow given them by the Benjamites, the people likewise besought the Lord in a publick* 1.338 fast. So in the time of their captivity under the Philistims, the prophet Samuel* 1.339 proclaimed a publick fast. And the like upon a dearth in the time of Joel.

2. When as yet the judgement of God was not come upon them, but was onely imminent, a fast was proclaimed by Jehosaphat upon the Ammonites and Moabites* 1.340 coming against him. He feared and set himself to seek the Lord, and proclaimed* 1.341 a fast throughout all Judah. Also upon Hamans decreegotten against the Jews, before it was 〈◊〉〈◊〉 in execution, Esther caused a general fast to be 〈◊〉〈◊〉 among the Jews. And* 1.342 when Niniveh was threatened with destruction to come upon it within 40 days,* 1.343 the king caused a publick fast to be held.

So when this punishment lieth not upon our selves, but upon the Churches about us, the like duty is to be performed. We have an example in this 〈◊〉〈◊〉, for the Jews dispersed through Babylon and Chaldea, in the Prophet Zachary.* 1.344

2. To come to malum culpae, the evil of sinne, In regard of our offences against God; and that they deserve to be punished, we are to performe this duty, obtain pardon, and to pacifie his wrath, We see, that the Jews having offended God by ta∣king

wives of the Gentiles, though there was yet no visitation 〈◊〉〈◊〉 them, yet Esra,* 1.345 and those that feared God assembled and humbled themselves by fasting and Jesa∣bells pretence for a fast was fair, if it had been true, viz. that God and the king had been blasphemed by Naboth.

2. As it is a dutie necessary to the averting of evil, so is it for the procuring of some good. For which purpose we finde several fasts kept in the Apostles times,* 1.346 One at the sending forth of two of the Apostles Paul and Barnabas, and the other* 1.347 at the ordination of elders to desire of God, to make such as were or∣dained painful and fruitfull labourers in the work, to which they were called.

Now in this duty of fasting, if we looke at the punishments and visitation of God onely, which are variously sent, it is hard to make Jejunium statum, to observe any set and fixed time of 〈◊〉〈◊〉, but as the occasion is special and extraordinary, so must the fast be; but if we look at the sins we daily fall into, and our own back∣wardnes to any thing that is good, and consider that fasting is a great help in the dayly progresse of mortification and sanctification. As under the law, they had their set dayes of expiation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wherein they did afflict their souls & expiare 〈◊〉〈◊〉 sua jejunio and expiate their sinnes with fasting, so no question 〈◊〉〈◊〉 that now (we having the like daily occasions of fasting) set times of fasting may be appointed by the Church, and that it is very expedient it should be so, and that every true member of the Church ought to observe the same.

And as upon these publick causes and calamities the whole people ought to make a solemne day of fasting, wherein every one is to beare a part: so when the same causes concern any private person, he ought to keep a private fast and humiliation; which brings in the second part of a fast. Namely the private.

2. The causes of a private fast are the same with those of the publick. 1. Either for* 1.348 Malumpoenae, the evil of punishment, or secondly Malum culpae the evil of sin. And the first in respect of our selves, when we are either under Gods heavy hand* 1.349 〈◊〉〈◊〉, as David when his child was sick, fasted: or when the evil is not yet upon* 1.350 us, but hanged over, and threateneth us: as when Eliiah denounced Gods judg∣ments against 〈◊〉〈◊〉, he fasted: which fast though it were onely or cheifly for fear of punishment, yet went it not unrewarded.

It is not thanks 〈◊〉〈◊〉 in sicknes and affliction to refrain our meat: it is but* 1.351 natural so to do, Elihu in Job tells us, that when a man is chastned with pain,* 1.352 his life abhorreth bread, and his soul dainty meat. And the Psalmist tells us, that when* 1.353 fools are afflicted, their soul abhorreth all manner of meat. And we read that when* 1.354 Ahab was in grief, he would eat no bread. But to do this without affliction. 〈◊〉〈◊〉* 1.355 optimum & acceptabile 〈◊〉〈◊〉, This is the excellent and acceptable fast. To come* 1.356 with Mary Magdalen and betake our selves to weeping and to fast before the 〈◊〉〈◊〉 come, to take up our own crosse, and to 〈◊〉〈◊〉 our selves, this is an act worthy a true Christian.

Again, when the affliction lieth not upon our selves, but upon others, it may be lawfully 〈◊〉〈◊〉. David relateth 〈◊〉〈◊〉 himself, that when others were sick, he put on* 1.357 〈◊〉〈◊〉, and humbled his soul with fasting, for them.

2. To prevent the evil of sinne, either propter languorem boni, when we grow* 1.358 〈◊〉〈◊〉, or languish in performance of holy duties, as when our prayers are not so fer∣vent as they ought to be, or propter 〈◊〉〈◊〉 mali, upon some tentation, that cannot be avoyded without fasting, for 〈◊〉〈◊〉 saith; there are some evil spirits, that* 1.359 cannot be cast out but by prayer and fasting

Lastly, as the publick 〈◊〉〈◊〉, so also the private, is not only for the averting of evil, but for procuring of good: and that, either in general, as Cornelius the Centurions fasting proved a preparative to his calling to become a Christian: or* 1.360 in particular, as our Saviour Christ fasted at his inauguration, or publick entrance* 1.361 into his office of mediatorship; according to the opinion both of the fathers, and moderne divines.

Now as of the other Sabbath, so also of this, there are two parts. First External, which is Abstinence. Secondly, internal sorrow, mourning, or Hu∣miliation.

1. In the outward fast is required a whole dayes Abstinence, from, even to even,* 1.362 and from meatand drink, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whatsoever is edible and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whatsoever is liquid,* 1.363 a general restraint from both.

2. An abridgment or breaking off the ordinary course of our sleep. We must* 1.364 watch as well as fast.

3. We must lay by our best apparel, and put on more vile clothes, which in Nehe∣miah* 1.365 and sundry other places is expressed by wearing of sackcloth, which we should* 1.366 also lay aside, as unworthy of any; but that to avoid shame, we must have some∣what to cover our nakednesse.

4. We must separate our selves from all that is delightful to the senses, and from all* 1.367 the pleasures and delights of this life; for, quia non peccavit sola gula, ne jejunet sola, because the tast hath not been the onely sense which hath offended, therefore that* 1.368 sense must not fast alone: but the other senses mustabstain and be afflicted also.

5. And as all these are 〈◊〉〈◊〉, so is labour and servile work also.* 1.369

6. Lastly, we must give alms and relieve the poor on the day of our fast. The* 1.370 precept we have in Esay, among other things required in a fast, to draw out the soul to the hungry, and to pity the afflicted soul. And an example of it in the Centurion: Alms was joyned with his fasting: for the old rule and Canon is, Quod ventri subtra∣hitur,* 1.371 pauperi detur; what we spare from our belly, we must give to the poor.

But as we said before, that bodily rest profiteth nothing, so we may say of bodily abstinence, it availeth little, it is not an outward abstinence will serve the turn (for the the kingdom of God is not in meat and drink) if we stay there and go no further:* 1.372 therefore the Prophet tells such fasters, though they lay in 〈◊〉〈◊〉 a whole day, yet it was not that which God requireth, but inward sorrow: because the outward action is ordained for the inward, and the internal fast is that which God chiefly accepts. What is said in the Gospel of sacrifice, may be aswel said of outward mourn∣ing,* 1.373 I will have mercy and not sacrifice. Matth. 9. 13. And the Prophet Joel tells us,* 1.374 It is not the rending of the garments, but of the heart which God requireth in our* 1.375 fasts. The Apostle excellently describeth the whole course of whatsoever is required of us in this fast: when they sorrowed after a godly sort, what carefulnesse it wrought* 1.376 in them; yea, what clearing of themselves; yea, what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge? A true fast must come from the spirit, and be accompanied with sighs and groans which cannot be ex∣pressed, as the Apostle speaks in another case. Of this sorrow there cannot be an ex∣quisite method, but as he setteth them down there, they are of two sorts. 1. First, a fear arising from the apprehension of Gods anger provoked, and the punishment due to us for our sins, which must work in us a sorrow that we have offended so good a God.

2. A desire of amendment for the future, which must shew it self by a more strict care that we offend him no more: and this care must be expressed by zeal, and if we relapse or go amisse, that then we be ready to punish our selves for it. In a word the fruit of* 1.377 those actions which concern Mortification tend to this end, that by judging our selves we may escape the judgment of God. It was the policy of Benhadad, and his people* 1.378 to humble themselves to the Kingof Israel, which turned to their preservation: and it hath been the usual practise of rebellious subjects to their Prince thus to behave themselves, to regain his favour, and to make his bowels yearn.

But after all these, unlesse there be a binding of our selves by a vow and promise of reformation andnew obedience (which must be the 〈◊〉〈◊〉 of our fasting and humi∣liation)* 1.379 all the rest will be to little purpose. Therfore we finde in Nehem. at a solemn 〈◊〉〈◊〉 of the Israelites, when they were returned from Babylon, that after solemn reading of the Law four times (for so some take the words, verse 3.) whereas their ordinary readings were but twice on one day, and after an humble cessation, and serious ex∣hortation, they all enter into a solemn vow and Covenant of reformation of their lives, and set their hands and seals to it, to remain as a testimony against them for ever if they should fall back. Thus if we upon our solemn fasts do vow and promise to God, unfeignedly to reform what we then confesse to have been amisse in us, and perform it accordingly, then we may be assured our fast is such as God accepts. And thus much concerning the second rule, for expounding the Commandments, ex∣tending to Homogenea.

The third rule tells us according to our former method, that the love of God is* 1.380 spiritual, and so aswell the fast, as the observation of the festival ought to be spi∣ritual (as hath been partly handled already) The Prophet Esay knew the necessity hereof, and therefore urges both in one Chapter, Esay 58. he reprooves their fast, because they rested in outward abstinence, neglecting the spiritual duties, without which it is of no value, verse 3, 4, &c. and ver. 13. he tells them they must not do their pleasure on Gods holy day, but call it a delight not doing their own wayes, nor finding their own pleasure, &c. Thus we must sanctifie the Lord in our hearts, as S. Peter requires, 1 Pet. 3. 15 and so we shall sanctifie the day to him in an accepta∣ble manner.

CHAP. IX.

The fourth rule of the means and helps to keep this Commandment, viz. 1. Places. 2. Persons. 3. Maintenance. 1 Of publick places for divine worship. The place as well as the time holy, and both to be reverenced. Add. 25. out of the Authors other works, concerning the Adorning of Gods house, and against sacriledge in prophaning it. Addition 26. Further Additions concerning Churches, or places of Gods worship: set places used from the beginning: the necessity of them from natural instinct. Their dedication and the use of it. God is sole proprietor, as of places, so of all the Churches patrimony. All humane propriety extinct by dedication: the Clergy have onely usum, ac fructum; no fee-simple by the Law Civil or municipal in any man; but a quasi feudum onely.

IN the next place (according to the former rules of exposition) we are to pro∣ceed* 1.381 to those things which help and conduce to the keeping of this Command∣ment,* 1.382 which we usually call the means; for where the end is commanded, there those things are also Commanded, without which the end cannot be attained.

Now whereas the solemn duties of this day cannot be performed in a publick manner, without a place set apart, and persons enabled to perform such high and sacred actions: and because those persons must be trained up, that they may be fit for such great and weighty imployments, and not taken up ex 〈◊〉〈◊〉 grege, out of the common rout, which cannot be without cost and charge. Therefore both places and persons sanctified to these purposes, and maintenance also for the persons, and for the universities and schools of learning, when they are to be prepared for the work, are commanded by God, and included in this precept; and so of these we are to speak in the next place, viz of 1. Places. 2. Persons. 3. Maintenance.

1. For the place, we finde it joyned with the day in several places, Ye shall keep* 1.383 my Sabbaths, and reverence my sanctuarie. Where the observation of the day is joyned with the reverence of the place in one verse making them thereby to be of* 1.384 one Nature. This should be observed by those men among us, who are so strict and punctual about the day, urging it even to Jewish superstition, and yet are 〈◊〉〈◊〉 negligent of the place, and prophane it most of all: when as it is most certain, that the time and 〈◊〉〈◊〉 do pari passu ambulare; and that there is no more ceremony in* 1.385 the one, then in the other: but that both are of the like moral use, and both alike ca∣pable* 1.386 of sanctification; and the place the more capable of the two as a thing permanent, whereas the time is transient.

The day is the day of rest, and when we hallow it, it is called the Lords rest; and the same name is given by God himself to the place, when it is consecrated to him, This is my rest for ever, here will I dwell, for I have a delight therein, saith God of Sion: concerning which, as the Apostles took order, that the exteriour part of Gods wor∣ship* 1.387 should be performed decently and in order, so also that the place of wor∣ship* 1.388 should not be prophaned, but decently kept, and reverently esteemed, and there∣fore the Apostle reproves the Corinthians for their irreverent carriage in the place, whereby they despised the Church of God, * 1.389 Have ye not houses to eat and drink in? or despise 〈◊〉〈◊〉 the Church of God? But if he had lived in these times, what would he have said, to see the 〈◊〉〈◊〉 of God, and places of worship so highly prophaned and abused, and so homely and poorly kept, that the Table of the Lord, where (as S. Chrysostome

saith) Tremenda Dei mysteria, the dreadful mysteries of God are celebrated, looks more like an oyster board, or a table to eat oysters on, then the holy Table fit for Gods San∣ctuary. This is so far from Pompa outward pomp (which is the extream that some men pretend to be against) that it comes far short of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that decency which is required in Gods house. This is a thing to be thought on, and though it may seem to some not to be inter graviora legis, yet I am sure it is not to be neglected, as we see it is now adayes: for as by travelling, working, &c. we shew that we esteem not the day, so the very walls and windows, and other parts neglected, shew we esteem not Gods sanctuary.

Concerning the adorning of the house of God, the Author (as here briefly) so more* 1.390 fully in other places expresseth himself. Serm. on Mark 14 4, 5, 6. page 295. If oynt∣ment might be spent on Aarons head under the Law, seeing a greater then Aaron is here, why not on his too? I finde that neither under the Law, he liked of their motion, What should the Temple do with Cedar? neither under the Gospel of theirs, What should Christs head do with Nardus? but that to his praise it is recorded in the old Testament that said, Shall I dwell in my cieled house, and the Ark of God remain* 1.391 under goats skins? and she in the new, that thought not her best ointment too good for Christs head? Surely they in Egypt had their service of God, it may be in a barn, or in some other corner of an house, yet when Moses moved a costly Tabernacle, no man was found that once said, our Fathers served God well enough without one, ut quid perditio haec? After that many Prophets and righteous men were well when they might worship before the Ark; yet when Solomon moved a stately Temple, never was any found that would grudge and say, Why, the Ark is enough, I pray God we serve God no worse then they that knew nothing but a tent, Ut quid perditio haec? Onely in the dayes of the Gospel (which of all others least should) there steps up Judas, and dareth to lay that against Christs Church, that no man durst ever either a∣gainst Moses Tent, or Solomons Temple, &c. In the same sermon a little before, viz. page 294, The Scripures record (as a good work) that that was laid down at the Apostles feet, no lesse then this that was laid on Christs own head. And in them Ananias a Church robber, and Judas a Christ robber both in one case. Satan is said to have filled their hearts in that Act. And the like end came to both, and both are good remembrances for them that seek and say, as thy did: yea, that would not be content to detain a part (Ananias and Judas went further) but would seize on all gladly, if a gracious Lady * 1.392 did not say, sinite. In another Sermon on John 2. 19. page 483. To reform Churches, and then seek to dissolve them, will be counted among the errours of our age. Christ was far from it; he that would not see it abused, would never endure to have it destroyed, when he had reformed the abuses. After in the same Sermon, page 485. Solvite Templum, is no Commandment (be sure) in no sence. He commands not any Temple, not that they themselves meant to be destroyed. It were sacri∣ledge, that, and no better: and sacriledge the Apostle ranks with Idolatry, as being full out as evil, if not worse then it. But indeed worse; for what Idolatry but pollutes, sacri∣ledge pulls quite down; and easier it is to new hallow a Temple polluted, then to build a new one out of a heap of stones. And if to spoil a Church be sacriledge, (as it is granted) yet that leaves somewhat, at least the walls and roof (so it be not lead) to leave nothing, but down with it, is the cry of Edom, the worst cry, the worst sacriledge of all, and never given in Charge to any (we may be sure.) For God himself said to David with his own mouth, Whereas it was in thine heart to build me a house, thou didst well, that thou wast so minded. Didst well? well done to think of building? then e sensu contrario, evil done to think of dissolving, and that which is evil, Christ will never enjoyn. Against destroying of Churches much more may be read in that Sermon, where he 〈◊〉〈◊〉, that it is the proper work of a Pharisee to destroy Temples, for to them it was spoken, John 2. 19. and that to destroy the Temple is to kill Christ, and that Christ (comparing his body to the Temple) his meaning was to shew, he would have us to make account of the Temple, and so to use it, as we would his own* 1.393 * 1.394 very body; and to be as far from destroying one, as we would be of destroying the other, &c.

To erect and set up certain places for the exercise of the rites of Religion, is de∣rived from the instinct of nature, and approved by God from the beginning. It begun not (as a learned man saith) with that Tabernacle or ambulatory Temple, which

Moses caused to be made by Gods appointment at Mount Sinai, but was much more ancient. Noah built an Altar as soon as he came out of the Ark. Abra∣ham, 〈◊〉〈◊〉, and Jacob, (wheresoever they came to pitch their tents) erected places for divine worship (that is Altars with their septs and enclosures) with∣out any special appointing from God. To this purpose that profound and judicious Hooker, Polit. lib. 5. sect. 11. saith; That solemn duties of publick service to be done unto God, must have their places set and prepared in such sort, as beseemeth acti∣ons of such regard. Adam even during the space of his small continuance in Pa∣radise,* 1.395 had where to present himself before the Lord. Adams sons had out of Para∣dise* 1.396 in like sort, whither to bring their sacrifices. The Patriarchs used Altars,* 1.397 mountains and groves for the self same purpose. In the vast wildernesse when the* 1.398 * 1.399 people of God had themselves no setled habitation, yet a moveable Tabernacle they* 1.400 were commanded to make. The like charge was given against the time they* 1.401 should come to settle themselves in the land which had been promised to their* 1.402 Fathers: You shall seek that place which the Lord your God shall chuse.* 1.403 * 1.404 When God had chosen Jerusalem, and in Jerusalem Mount Moriah, there to have his standing habitation made, it was in the chiefest of Davids desires to have per∣formed so good a work. His grief was no lesse that he could not have the honour to build God a Temple, then their anger is at this day, who bite asunder their own tongues with very wrath, that they have not as yet the power to pull down the Temples which they never built, and to level them with the ground. Thus and much more to this purpose, that learned and devont man, who amongst others learnedly handles the several points considerable in this subject: viz. the conveniency and necessity of having set places for publick worship, the consecrating and dedicating of such places to God, the honour and reverence due to them, and the conveniency and fitnes of adorning them in the most sumptuous manner, and that it savours nothing of Judaisme or superstition, but becomes even the most spiritual times of the Gospel. Sect. 11, 12, 13, 14, 15, 16, 17.

The solemn dedication of Churches serves not onely to make them publick, but fur∣ther to surrender up that right which otherwise the founders might have in them, and to make God himself the owner, as that learned Author speaks, Sect. 12. p. 204. I may adde, that hence it is, that not onely the Civil and Canon Laws, but euen our Common Laws do account such places together with the Churches Patrimony, and whatsoever is dedicated to God, to be Gods right, and that he is the sole Proprietor, all humane propriety being extinguished by the consecration, and that all that the Clergie have is usum fructuum, as Administrators or Trustees from God, who hath given them the use, reserving the Dominion and right in himself. And there∣fore our Lawyers resolve, that there is no Fee simple of a Church, either in the Bishop, Patron, or Incumbent (though all other lands are resolved into a Fee simple, which is in some or other) but there is a Quasi feudum in the Incumbent during life, the Law gives him something like a Fee for life, whereby he may sue for the rights of the Church, but a proper Fee is in none but in God alone. Those that would see more of this subject, may read among many other, two learned Tracts, by two reverend and learned men of this Church. The one an answer to a letter written at Oxford to Samuel Turner concerning the Church, and the Revenues thereof. The other entituled, CHURCH LANDS NOT TO BE SOLD. Among the Schoolmen, Thom. 2. 2. q. 91. and the Commentators on him. The Canonists in cap. sacrilegium 17. q. 4. The Summists verb. Sacrilegium. Especially Suarez de Religione, lib. de Sacrilegio per totum. Thus briefly for the Places: now for the Person.

CHAP. X.

Of persons set apart for Gods service, The mission, choice, the reverence due to them. The benefit received by them, spiritual, and temporal. Preservers of kingdoms. Hu∣mane laws and policies not sufficient, without a teaching priest &c. examples in diverse monarchies and kingdoms.

COncerning whom we know, that God hath said of him, that he is the mes∣senger* 1.405 of the Lord of hosts, he is appointed by God to stand between God* 1.406 and man, and Saint Paul saith of himself and other ministers of God, that they* 1.407 are the Ambassadors of Christ, to deliver Gods message to men of all sorts, as∣well* 1.408 to the highest Prince, as to the lowest of the people. They are sent with a commission, they come not of themselves mittam te I will send thee saith God* 1.409 to Moses, and vade ad populum, go to the people, saith God to Esay. And this* 1.410 custome of sending by commission was continued by Christ and his Apostles and by their successors in all ages of the Church. As my Father sent me, so send I you saith Christ to his Apostles. And though God by the Prophet calleth these* 1.411 * 1.412 〈◊〉〈◊〉 thus sent, his own mouth, and that the message they deliver to us, is not 〈◊〉〈◊〉 own, but Gods: yet it falleth out with them oft times, as with the day and 〈◊〉〈◊〉, they are disesteemed and neglected.

〈◊〉〈◊〉 as in former times, wicked Princes thought meanly of them, as that to* 1.413 〈◊◊〉〈◊◊〉 nothing, but to burn in cense, and make ready sacrifices: and 〈◊◊〉〈◊◊〉 appointed to their office the lowest of the people, such as would fill their hands, insomuch as the Priests office grew into contempt: in like 〈◊〉〈◊〉* 1.414 there are now some, that think the office of a minister of God to be nothing but the reading of a few prayers, and going up into a pulpit, and speaking there an hour, which some do without sence or reason, and without any reverence or regard to the dignity of the worke and high place to which they are called.

Therefore God himself takes order for procuring the more honour to the calling (and that for the peoples good) that they shall not onely teach and instruct the people set Jacob to school, and learn Israel his lesson, but they shall teach even* 1.415 kings and princes themselves; they must give Joshua his charge, and the highest* 1.416 on earth must not 〈◊〉〈◊〉 to be directed and instructed by them in things concern∣ing God and their own salvation. Princes have need of such to assist them, as in o∣ther acts of government, so especially in matters of religion, and in particular for sanctifying the Lords day. They may by their statutes and penall laws enjoyne the external rest on that day, but the works of sanctification, wherein the ce∣lebration of the day chiefly consists, are the proper work of the priest, he it is that must teach the Laws of God which reach to the soul and inward man. It is the duty of Princes, who are custodes utrius{que} tabulae, keepers of both tables, 〈◊〉〈◊〉 they cannot perform the work of sanctification themselves, to take care that fit persons be provided and encouraged in this work. Its true, if a Prince were onely (as the Heathen man said) Tanquam subulcus, like a herdsman, that keepeth cattel, to take care of mens bodies, and of their outward estate onely, and that they wrong not one another by fraud or force, and had no charge of mens souls, nor of Religion, he might neglect this work, but seeing it is otherwise, and that the care of the Church is committed to him, and that the soul is the principal part, therefore it his duty to see that fit and able persons be provided for this work, such as may be Doctores Gentium, Teachers of the Na∣tions. Therefore God would not have such as were to do his work to be chosen ex tumultuario grege, out of the common people, hand over head; but out of those that had been trained up in the knowledge of the Law; for which pur∣pose* 1.417 * 1.418 they had their several Schools or Universities, as at * Kirjath-Sepher, ‖ Ra∣moth-Sophim, and † Naioth. Nor were they to do Gods work till they were

well studied and able, to give reasons for that they did or said: by Gods own order they were under the law to be from thirty years old and upward to do the* 1.419 work in the Tabernacle of the congregation.* 1.420

And as good care was to be taken in the choice of them, so ought there be as* 1.421 great in the cherishing and esteem of them. To esteem them very highly in love for their worke sake. As Saint Paul speaketh. We should receive them as Angels* 1.422 of God, as the Galatians did Saint Paul, and cleave to them, as his Auditours did* 1.423 to him; and use them as honorably and as with as much respect as Princes receive and entertain forreign Ambassadors: otherwise, they will neither profit us, we shall receive no benefit by them, nor they be encouraged to go on cheerfully in their calling.

Besides (which is worst of all) if we disesteem of them and despise them, God will take it as an affront done to himself. He that despiseth you (saith Christ) des∣piseth* 1.424 me. It is a despight done to God, not to the minister onely: and God will take it to heart and avenge his own quarrel. Corah and the rest that murmured a∣gainst* 1.425 Gods servants, felt his heavy indignation for it. Miriam (Moses own sister) was made a Leper for the like offence, we see what became of them that* 1.426 scorned Elisha, though their age might have pleaded some excuse for them. And (not to trouble you with many presidents) it is said of the Jews, that they mocked the messengers of God and despised his words (how long?) until the wrath of the Lord arose against his people, till there was no re∣medy.* 1.427

But it is objected, what if the minister be of bad life and conversation? we finde* 1.428 that those that were polluted were put from the Priesthood. To this we answer, many times it falls out that either for a small cause, or sometime upon no just one, the Minister may be accounted scandalous. If the offence be given really, and that without hope of the parties reclaiming that gives it, there is a legal course (yet with charity) to be taken against him, the censures of the Church must be exer∣cised against him, but in the mean time, we must carry a fair respect to them for his sake by whom they are sent; for the word we hear of them is not the word of* 1.429 men, but of God. Health is not refused though it come to us by the pre∣scription* 1.430 of a sick man. Elias refused not his food, though brought to him by Ra∣vens.* 1.431 Nor was Christs almes one jote the worse, though distributed by the hands of Judas.

Indeed it cannot be 〈◊〉〈◊〉 that Gods intent was to have them all lights, all* 1.432 holy, for he brought them neer to himself, and therefore are called men of God,* 1.433 they should be like the Baptist burning and shining lights; and if we well consider* 1.434 the work they are to undergo, we shall finde they had need to be both holy and* 1.435 well qualified.* 1.436

1. They are to stand between the Lord and his people to, shew them his word and what he required them to do.* 1.437

2. They are not onely to read it, but to instruct them in it, to make men wise* 1.438 to salvation, and not onely the common people, but the king also as was shewed* 1.439 before.* 1.440* 1.441

3. They are to blesse the people in the name of the Lord.* 1.442

4. They are to offer prayers to God for them upon all occasions, as 1. In* 1.443 time of Pestilence, when the plague raged among them. 2. in time of war, when the* 1.444 enemy threatened their destruction. 3. In time of famine, when the land yeelded* 1.445 not increase. 4. In time of sicknes, not onely for the life of the King or Prince,* 1.446 bnt also when sicknesse laied hold on private men. And lastly.* 1.447* 1.448

5. They wereto be instead of Captains, to encourage the people (their souldiers)* 1.449 to fight manfully, and to resist the assaults of the Devill, their Ghostly enemy, these and many other things belong to the priests function.

Now (as the Apostle speaks) who is sufficient for these things? surely if he that was so plentifully endued with the spirit of God doubted of his own suffi∣ciency, what may we in these times? when many take liberty (without the emission the Apostle had) to themselves unsent to undertake this high calling, certainly great care ought to be taken by those in authority, especially by the Church

governours that none should performe this office of themselves, and that they who are ordained be able to undergo so great a work. For if they that fight against us were onely bodily enemies as French and Spaniards, there were no such great need of such men: but seeing that (as the Apostle tells us) we are to fight a spiritual com∣bat,* 1.450 we must combat with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore such are necessary as can oppose spiritual wickednes. such are Currus & Aurigae Israelis, the charriots and horsemen* 1.451 of Israel who must beat back this spiritual host. The holy Ghost hath left it upon re∣cord, that the life of 〈◊〉〈◊〉 the priest; and his wisdom were the means to keep both* 1.452 king and people from Idolatry, and consequently the whole kingdom from destru∣ction.* 1.453 And as the 〈◊〉〈◊〉 tells us, that in his time, the want of knowledge brought the foundations of the earth (both of Church and commonwealth) out of frame: al humane laws were defective. So (as the wise man speaketh) it is wisdome and know∣ledge* 1.454 of Gods law, which is to be sought at the priests mouth that doth servare gre∣gem ab interitu, preserve the people from perishing. And where there is no vision,* 1.455 the people decay. For if we will look backward into the estate of mighty com∣monwealthes, we shall finde,, that (though the wisdome and policy of them have been great) for want of Prophets and priests to reclaim the vices of the soul, they have all fallen to decay. As fi st in the Assyrian monarchy, what was the ruin of it, but Gluttony and intemperance which brought diseased bodies and weaknes,* 1.456 and Adultery, which bred bastardslip (as the prophet speaks) and mingling of kindreds, where by the Empire was translated out of the right line, and so ruined: and all this for want of good instruction.

Again, looke into the 〈◊〉〈◊〉 monarchy, and you shall see, that Idlenes, neg∣lect of tillage, mechanick arts and merchandise (every one thereby becoming 〈◊〉〈◊〉 a gentleman) caused the ruin of that Empire. Nor did the Grecian Monarchy come to its period, till Alexander for want of knowing God, would himself be reputed a God, and till his successours fell to covetousnesse; whereby a needles dearth fell upon it, and the greater began to oppresse the inferiour, and the Prince to bur∣then his subjects.

And Lastly, the Roman, Monarchy came to that we see it is at this day, from the most flourishing of all the former, by their own pride, envy, emulation, and heart∣burning.

And these miseries befel al these four Monarchies by reason of these vices, which the laws of God would not have suffered, if there had been any to teach them, and the laws of the Heathen could not correct.

If we come to our own nation in the time of the Brittains, the often and frequent wrongs and injuries of great persons, the perverting of the Laws, which were made to be Cobwebs to catch onely the small flies, while the great ones break through. The Corruptions of Lawyers, maintaining causes and suits for their fee, by which the land was overrun with oppression, (Gods law being not heard in the mean time) brought destruction upon the land.

Nor is it possible by any Act of Parliament, Law or Statute, to provide or take, order that a man shall not be covetous, or that there be no Idlenesse, Ryot, Pride, Envy, or the like sins in the soul, though these (as is said) were the chief causes that these Monarchies and other Countryes came to destruction. For Sobriety and all vertues must be begotten in the minde, and that by such persons, as shall be able to reach and instill them out of the Law of God, otherwise politick justice will never continue among men. Civil Acts are of no force, except Religion be joyned with them.

We read, that in the time of the Judges, every man did that which was good* 1.457 in his own eyes, Men could assure themselves of nothing they possessed. Six hun∣dred men of Dan came into Micahs house, and took away his graven Image, his Ephod, his molten Image, his Teraphim, and his Priest. And in the next Chapter, what an unheard of example of lust have we? and all this is attributed to the want* 1.458 of knowledge of Gods Law in those dayes. And when the Priesthood was setled, and they had a Judge, yet the Children of Israel were brought under the yoak of* 1.459 the Philistins because that calling was corrupted by Hophni and Phinees the sons of Eli.

In the time of the kings of Israel, when that kingdome had been diverse years* 1.460

without the true God, and without the Priest to teach the law, in no nation can be found seaven such notable changes in so short a time, as you may read in the* 1.461 book of the kings: and this was ascribed to the want of the priest, and the Law of God. Therefore it was before that time the wish and desire of Moses, that all the Lords people were prophets, and that the Lord would put his spirit up∣them.* 1.462 And this was the desire of Saint Paul too, that they could speak all with* 1.463 tongues, but rather that all al could prophecie. we see by experience, that our ad∣versaries take occasion to invade us in those places, where the people are least in∣structed, and most ignorant in the word of God. All manner of sinne most abound∣eth, where least care is taken for their instruction in the wayes of God and the knowledge of his Laws. It is our shame therefore, that we take no better course for the increase and propagation of it to posterity, but that our children are nouz∣led up in ignorance. We are many of us of king Ezechias minde: let there be peace* 1.464 and truth in our dayes. Our care reacheth no further then our own time in point* 1.465 of religion, and it were well if we had so much, though in other things our care extends to posterity, Whatsoever order is taken in government, no doubt but this will appear, the that Civil and temporal laws of the land would be better observed and kept, if better order were taken for observing the spiritual law, the Law of God, and encouraging those that are to teach and instruct men in this law. Thus much for the persons.

CHAP. XI.

Of maintenance for such as attend at the altar. Schools and Colledges, seminaries of the Church. The ancient use of them among the Jews, when they were in Egypt, and afterward in Canaan. In the primitive Church. care to be taken against admitting novices or young men into the sacred calling. Maintenance due by the ordinance of Christ is. 1. 〈◊〉〈◊〉. Reasons that the tenth is still due under the Gospel, to the priest∣hood of Christ. Addition 27. About tythes. That the tenth part was sacred to God from the beginning by positive divine law obliging all mankinde, and still in force. The law of nature dictates not the proportion. Humane laws and customs about the modus decimandi to be followed, provided that they give not lesse then the true value of the tenth, if otherwise they are void. 2. oblations alwayes in use in the Church. Addition 28. About 〈◊〉〈◊〉, some may be due and limited, by law, customs, contract, or necessity of the Church, others voluntary and free. No power in the Magistrate to ali∣enate things dedicated to God.

The last is, that sufficient means may be appointed for the maintenance of such* 1.466 persons whereof we have spoken, that spend their dayes in the ministry of the Gospel and delivering the Oracles of God unto us. And because they must be fitted by education and study for that service, therefore the institution of Schools and colledges (as seminaries of knowledge divine and humane) is necessary. And which we finde to have been anciently among the people of God, when the worship of God 〈◊〉〈◊〉 to be in one family, after Jacobs posterity was multiplied into a peo∣ple in Egypt, we read of Ethan the Ezrahite, and Heman, Chalcol, and Darda,* 1.467 four men famous for learning, knowledge and wisdom, four great philosophers; for it is said of Solomon, that his wisdom excelled the wisdom of the East, that is, the Arabian Philosophers, and the wisdom of Egypt, and that he was wiser then all men, even then 〈◊〉〈◊〉 the Ezrahite, Heman, Chalcol and Darda. Now we may read in 〈◊〉〈◊〉 Cron. 2. 5. that those four were the sons of Zerah, one of the sons of 〈◊〉〈◊〉* 1.468 by Thamar. And as they were men famous while they lived in Egypt, so* 1.469 Moses who brought them out of the Egyptian 〈◊〉〈◊〉, was learned in all the learning of the Egyptians. Now the learning of the Egyptians consisted, as in o∣ther parts of Philosophie, so chiefly in the Mathematicks, especially in Astronomy, as we may read in the most ancient records of Pagan antiquities, and therefore was no doubt well skilld in these sciences. After they were come out of Egypt, when they came to settle in Canaan, they came to Debir, a city which was for∣merly called Kiriath Sepher, civitas 〈◊〉〈◊〉, the city of learning; the Chal∣dee

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 bibliothecarum, the citie of books or libraries: Zenophon makes it a Gymnasium, or Academie of the Phaenicians. In after times we finde that there were studies and chambers about the Sanctuary, for those that were educated for the work of the Sanctuary; such a place had Samuel in Elies time;* 1.470 and after this there was familia Prophetarum, a company of Prophets, who had the first colledge we read of, where the Philistims lay in Garrison, &c. yet had they the Prophets and Students in such 〈◊〉〈◊〉, that they passed to and fro by them and never did them any damage.

Samuel himself also was such a friend to them, that he built Naioth in Ramah* 1.471 (the beauty of Ramah) a Colledge for the sons of the Prophets, which con∣tinued* 1.472 a long time. We reade that the Prophet Elisha had many of the children of the Prophets daily sitting before him, and the very ceremony of Elisha's serving Elias by pouring water on his hands is not omitted. We read also of 〈◊〉〈◊〉* 1.473 the Prophetesse, who dwelt at Jerusalem in the Colledge, a place, as many think, for Students of the Law of God. And in the time of the captivity Daniel and his fellows excelled in learning and wisdom when they were at Babylon. After∣ward there was the magna Synagoga which was called Sanhedrim by the Hebrew word. After that (as Philo Judeus relateth) there were Schools at Alexandria* 1.474 in Egypt. And that there were Schools and Colledges at Jerusalem, (if any man could doubt that such a great and populous City should be without them) may appear* 1.475 by diverse places, where we read of wise men, Scribes, and Doctors of the Law,* 1.476 Counsellers, &c. who must needs have some places, where they studied the Law,* 1.477 and heard it expounded, &c. Besides it was the command of S. Paul to Timothy, that he should be conversant in the study of those things which he prescribed him, which he could not do, if there had not been places to study in. And his appro∣bation of such places, he shewed, when he disputed daily in the School of one Tyrannus, Acts 19. 9. Such places then have alwayes been, and that not onely for the studie of Religion and the Laws of God; but also of humanity and the li∣beral Arts.

And as there were Schools, so no doubt there were Guides, such as should instruct them. In the time of the Gospel Gamaliel was a Doctor of the Law. And* 1.478 not onely Guides for Divinity, but Tutors too for the Encyclia, that learning which comprehendeth the liberal Sciences: such as was Moses learning, and the learning of* 1.479 Solomon. For (whatsoever some men account of that which they call prophane* 1.480 learning) none can be fitter to enter upon the sacred mysteries of Divinity, then they which have been first well instructed and grounded in the general learning and knowledge of the Arts.

Nor is it fit that young men should leave their studies, as soon as they be a little initiated in Divinity (as many now adayes do) but rather stay till they have years and be well grounded. God (as is said before) would have none ad∣mitted to serve in the Tabernacle of the Congregation, but from thirty years old and upward. And S. Paul exhorts Timothy not to admit young novices to* 1.481 the sacred calling of dispensing the mysteries of Christ. There are in Scripture* 1.482 as S. Peter speaks, some things hard to be understood, which they that are un∣learned* 1.483 are ready to wrest. Christ was long among his Disciples, yet they were* 1.484 to seck in some things. And therefore I say; as the Prophet in another case, they ought not to go out in haste, but remain at their studies, till by the help of their* 1.485 Guides, their own industry, and Gods blessing, they be able to teach others; and have approved themselves workmen that need not to be ashamed, rightly di∣viding* 1.486 the word of truth, and then sacri sunto, let such in the name of God be or∣dained and go boldly about the Lords work.

Now as there must be Schools of learning to fit men for this sacred calling, so there ought to be maintenance provided for them, for the Apostle saith, that as the Priests that served at the Altar, lived of the Altar; so they that* 1.487 now preach the Gospel should live of the Gospel. And this by special ordi∣nance of Christ, who hath so appointed, and the Apostles reason taken from the maintenance of the Priests that served at the Altar, shewes, that the same proportion of a tenth part, which was paid then to the Levites and Priests under the Law, is still due to the Priesthood, and Ministery of the Gospel;

and the Commandement for tythes extends to both: besides the Apostle rea∣soneth,* 1.488 that he which labours for others, ought to eat the fruit of his labours, and be maintained by them who reap the benefit of his labours. He proves it from the bruit creatures; the mouth of the ox must not be muzled that treadeth out the corn: he proves further from men of secular callings, whether in time of war or peace. The souldier goes not to warfare at his own charge, nor doth the husbandman feed his flock, or plant, or sowe, but in hope to reap the fruit of his pains; from whence he infers, that the spiritual husbandman that soweth spiritual things to others, ought to partake of their harvest in temporall things for whose good he la∣bours.

Now this maintenance if any ask what it is, I answer, that now as alwayes heretofore from the beginning, it consisted of something certain, and something free and voluntary. The certain maintenance is tythes. The voluntary, oblations: we finde in Nehemiah, when they entred into a vow and Covenant to keep the* 1.489 law after their return from captivity, that both these were part of that Covenant, viz. Tenths and oblations, which they bound themselves to pay for the service of Gods house.

For tythes, as the seventh part of our time, so at least the tenth part of our in∣crease [ 1] is due to God. Reasons.* 1.490

1. From the annexing of tythes to the Priesthood of Christ, typified by Melchi∣zedech, to whom Abraham paid tythes after his victory over the kings. Gen. 14. 20.* 1.491 This Melchizedech was a type of Christ, as the Author to the Hebrews shews; for he is a Priest for ever after the order of Melchizedech: and from Melchizedechs receiving tythes of Abraham, the Apostle infers the excellency of Christs Priest∣hood above the Levitical, both because Abraham himself, from whom Levi 〈◊〉〈◊〉, paid him tythes, and was blessed by him, and because the Levitical Priests that received tythes were subject to death, but here a high Priest receives tythes, who* 1.492 lives for ever. In all which discourse it is supposed and taken for granted, that tythes are annexed to Christs Priesthood, otherwise the whole reasoning were im∣pertinent and to no purpose. Now if they be due to our high Priest who lives for ever, no question but the Priests and ministers of the Gospel, whom he hath made his Stewards, and whom he hath sent as his father sent him, ought in his right to receive, and to them the people ought to pay their tythes, as to Christ, to whom they belong: for Christ having ordained a maintenance for the Ministers* 1.493 of the Gospel, and no other certain maintenance being specified, it can be no other then this of tythes.

2. Jacobs promise long before the law, to give tythes to God of all he possest, compared with Abrahams practise before, and the Apostles rule, that the labourer* 1.494 is worthy of his wages, with the perpetual practise of the Church (the best expo∣sitor* 1.495 of the Law) shew this duty to be moral and perpetual.

3. The chief and principal reason why God reserved the tenth for himself, and gave it to those that served at the Altar, is moral and perpetual; For he reserved the tenth to himself, in signum universalis Dominii, as an acknowledgement of that* 1.496 all we have is his, and he gave it to the Priests and Levites for their service in* 1.497 the Tabernacle. Now, God is no lesse Lord of the world now, then 〈◊〉〈◊〉, and he hath a service and worship to be performed and maintained still; and there∣fore that proportion which God himself thought 〈◊〉〈◊〉 in his wisdom ought to con∣tinue still, especially there being nothing in it peculiar to the Jews, nor any ty∣pical ceremonie in that number, which should make it void by the coming of Christ.

4. Lastly, by Christs speech to the Scribes and Pharisees, about tything mint and cummin, and leaving the weightier matters of the Law, when he tells them, The* 1.498 first ought to be done, and the other not left undone. And the Apostles rule, that he which is taught in the word must communicate unto him that teacheth him in all good things;* 1.499 it may appear, it was not Christs intent to abrogate tythes, or the Apostles meaning to abridge the Ministers maintenance, but that at least a tenth should be paid.

As I said before of the time of publick worship, that it is probable the seventh day was* 1.500 * 1.501 appointed by God from the beginning, by ageneral positive Law, obliging all mankinde,

and that the day was altered by the Apostles herein authorized by Christ, so likewise I say concerning tythes, it is the more probable opinion, that God appointed this proportion for himself from the beginning, that as by observing the day, so by paying the tenth all men might acknowledge God to be Creatour and Lord of all, and what∣soever they enjoy is his free gift, and therefore this precept not being given onely to the Jews, and the reason of the Command being moral and perpetual, and no abrogation of it made by Christ or his Apostles, but ratl es many things found in the new Testament, which seem to confirm it, is of force still, and obligeth all Christians under the Gospel; we finde it not onely practised before by the Patriarchs, but some reliques of it among the Heathen. The Greeks, Carthaginians, and Romanes gave the tenth to Apollo, to Hercules, to Jupiter, &c. The like Theophanus reports of the Egyptians, and Hero∣dotus of the Persians, Plutarch of others; which practise came no doubt from the universal tradition derived from the beginning, not wholly obliterated, though much corrupted; as all divine institutions, which were positive and not meerly flowing from the light of nature, were among them. For as was said before of the time, so it may be said of the maintenance for Gods worship, though natural reason dictates, that a pro∣portion must be allowed, and that this proportion of the tenth is very congruous and reasonable, yet there can no necessary reason from meer natural principles be given, why a seventh part of our time, or a tenth of our estate, and no other proportion should be limited: and therefore those that have laboured to urge either of them as a precept or dictate of nature, have thereby wronged the cause they undertook, and given occasion to some to make all 〈◊〉〈◊〉 arbitrary, when they finde their reasons not to be concluding; whereas both may be jure divino positivo, and so may binde as firmly, as if they were jure naturali, Gods positive law binding as well as the laws of nature: besides that, this pro∣portion being once consecrated to God, as this hath been by all Christian Churches and* 1.502 kingdoms, it is not in the power of any to take it away. The first law for tythes then was not given by Moses; for whereas Levit. 27. 30. it is said, The tenth of all is* 1.503 the Lords, this is not meant, that it came so by a Law then made, but that it was the Lords by ancient Law and custom long before, and so refers to some Law made at the beginning: yet then, its true, God transferred his right to the Tribe of Levi, on whom the* 1.504 Priesthood was conferred, and so as to them the Law of receiving tythes was new, and began then. And that the tenth is still due by divine right hath been 〈◊〉〈◊〉 judgement of the Christian Church in all ages, testified in several Councels by their Canons 〈◊〉〈◊〉 Decrees, and acknowledged generally by the Fathers, Canonists, and modern learned Divines, and by our own Church in special, which in matters of this nature, as was said before of the Lords day, ought to be sufficient to sway the judgement and settle the conscience of private persons. But yet withall (as was said also of the day) though the payment of the tenth be by divine right, in the general, so that lesse then* 1.505 the value of a tenth ought not to be allowed, and that therefore all customs or humane laws to the contrary are void and unlawful; yet for the manner in particular of tything, with the determining of all circumstances and 〈◊〉〈◊〉 that may arise or are incident thereto; I doubt not but the Laws of the Church and place where we live ought to be followed, and to them we ought in Conscience to conform, pro∣vided that lesse then the value of a tenth be not paid; for that I conceive were contrary to divine Law, which, as Lindwood saith in this case, no custome can prescribe against, and therefore the practise of our modern Common-Lawyers, allow∣ing a modus decimandi, or custome, where any thing is paid in certain, though it be not the hundredth part of the value, is most wicked and unjust, and contrary to all laws both divine and humane, even to their own common Law, which makes tithes to be jure divino, as is acknowledged by Cook himself in many places, and therefore these practises have been maintained by them onely since the Alteration of Religion, to ingratiate themselves with the people, and to draw the more causes into their Courts, and thereby the more money into their own purses, Those that would be further satisfied, may among many others that have written of this subject, see Sir Henr. Spelmans larger work of tythes, which is sufficient alone to resolve any judicious conscientious man in this matter.

The second sacred thing is Oblations, That is, when any man freely and volunta∣rily [ 3] * 1.506 dedicateth or offereth something to God out of his own estate. The particulars are set down in Leviticus. Thus did Samuel, and Abner, and others. So did they* 1.507 in the time of the Gospel, that sold their estates and laid them at the Apostles feet.

And these things thus dedicated were accounted holy to the Lord, to whom they* 1.508 transferred their right. Render therefore to every one his due, saith the Apostle.* 1.509 To God the things which are Gods, saith Christ. What is thus freely given to God,* 1.510 is highly esteemed by him; our Saviour counted it no wrong to the poor, when the box of oyntment was spent upon his feet. The poor ye have alwayes, but me ye have not alwayes, saith he. John 12. 8.

Though oblations seem in the general to be free and voluntary, yet we must know,* 1.511 that some oblations as well as tythes may become due, by Law or custom. There were* 1.512 some oblations or offerings under the Law limited and commanded by God himself, which did not cease to be oblations because they were commanded, and there were others, which were free-will-offerings, left to the free will and bounty of the Giver. And so it is now, some oblations may become due by Law, custom, or compact, or by the necessi∣ty of the Church, when other maintenance is wanting, as Aquinas observes; with whom agree the Canonists and the rest of the School: onely Suarez addes for expli∣cation, that whereas Aquinas saith, the oblation may be necessary by command, but the quantity or quality of the thing to be offered is left free, that this is to be understood* 1.513 onely where there is otherwise sufficient sustenance for the Priest, or no Law, custom, or contract to the contrary, for otherwise in 〈◊〉〈◊〉 cases by the rule of justice, even the quantity and quality may be necessarie, and not left free. And this is commonly received,* 1.514 nemine refragante, saith Covarruvius. But now, where no law, custom, or contract is for any oblations, nor the necessity of the Church requires them, there they are meerly voluntary, and free-will-offerings, and are the more acceptable to God, because freely given.

But may not this which is thus given be taken away by the Magistrate? No, we* 1.515 see the Priests 〈◊〉〈◊〉 was not bought by Joseph. If it be once dedicated, it cannot* 1.516 be sold or alienated. Upon the taking of Jerusalem by Nebuchadnezzar, and pro∣phaning the vessels by Belshazzar, we see what judgement God sent upon 〈◊〉〈◊〉.* 1.517 And that of the sons of wicked Athaliah, that did bestow the dedicate* 1.518 things of the house of God upon Baalim, is noted as a high degree of wic∣kednesse.

If they be taken or alienated by any, the Wise man tells us, Laqueus est devorare* 1.519 * 1.520 sacra, it is a 〈◊〉〈◊〉 to that man that devoureth that which is holy. Nay, it is flat felony before God, Ye have robbed me in tythes and offerings. Ananias and his wife* 1.521 suffered death for it.* 1.522 If others suffer not in so high a measure, yet it will bring a curse upon the rest of their estate. Ye looked for much, and lo it came to little; and when you brought it home, I did blow upon it; saith God by the Prophet in another case, which may be applied to this. It will be like Zacharies book, which should enter into the house of the Thief, and consume it with the timber and stones of it. But if they be reserved to the right use, then a blessing follows. God gives good encouragement, and his promises never fail. Bring ye al the tithes into the store∣house,* 1.523 that there may be meat in mine house, and prove me now herewith, saith* 1.524 the Lord of hosts, if I will not open you the windows of heaven, and pour out a* 1.525 blessing, that there shall not be room enough to receive it.

CHAP. XII.

The two last rules. 1. The signes of keeping the day. 2. Of procuring the observation by others. The Conclusion.

THus much for the fourth rule concerning the means of keeping this Command∣ment. There are two things more which are required by the two last Rules. 1. The signes that the Sabbath hath been rightly kept. 2. The procuring of the obser∣tion of it in others, of which very briefly.

1. Of the signes we need say little, having already shewed in what duties the* 1.526 sanctifying of the day consists, the performance of which are signes, that this Com∣mandment is kept. In general these two signes manifest the same. 1. Our careful frequenting the house of God that day, for publick service and worship: this we finde in Esay 66. 23. from moneth to moneth, and from Sabbath to Sabbath, shall all

flesh come and worship before me, saith the Lord. 2. Our private sanctifying the day in holy duties if every city be like mount Sion, every house 〈◊〉〈◊〉 templi, like a Temple, and every man instar 〈◊〉〈◊〉, like a priest, offering up the spiritual sacri∣fice of 〈◊〉〈◊〉 and praises to God.

2. The last rule is for procuring the keeping of the sabbath by others. This is Plainly expressed in the letter of the commandment, Thou and thy son and they daugh∣ter* 1.527 &c. And the stranger that is within thy gates. Where we see the charge is given to the master of the family, not to let the day be prophaned by any within his 〈◊〉〈◊〉. Examples we have for a family in Job, who sanctified his sons and offered* 1.528 sacrifices for them. For a publick person in the Commonwealth, in Nehemiah, who caused the gates of Jerusalem to be shut, and would not suffer the Merchants to come in and sell their wares upon the sabbath day. That which the father is to* 1.529 the family, that is the Magistrate to the City; as the one should command those of* 1.530 his houshold, so the other is to look to them that are within his jurisdiction that they neglect not their duties in this point. Nehemiah testified against the people for breaking the sabbath. God makes the magistrate Custodem utrius{que} 〈◊〉〈◊〉 an overseer, that men breake no commandment either of the first or second* 1.531 table. And he is to take care aswell for the keeping of the sabbath, as the mainte∣nance* 1.532 of the Minister. He is to call to account those that are under him, if the sab∣bath* 1.533 be broken. What evil thing is this that you do, and profane the sab∣bath day.

Nehemiah commanded his servants and the Levits, that no burdens should be* 1.534 brought into the City on the sabbath day and a strict charge is given to the kings and Princes of Judah concerning the observing of the day, with a severe threaten∣ing if they sufferd it to be prophaned. Jer. 17. 18. 19 20. &c.

Now to conclude, when a man hath observed all these rules concerning the sabbath, by his own practise, and his care over them that belong to him, he may in humble manner (with Nehemiah after his care herein) say to God. Remember* 1.535 me O my God concerning this also. and spare me according to the greatnes of thy Mercy. Remember saith God, in the beginning of this Commandment. Remem∣ber saith Nehemiah in the end. So should we end the sabbath, and all our actions. think of me O my God for good, according to all I have done. That I have with my family observed the sabbath, that all we have been present before God, to hear* 1.536 * 1.537 all things that are commanded by him, that I and my house have served the Lord. Lord remember me in this.

Yet let us not be proud of that we have done, for at the best we are but unpro∣fitable* 1.538 servants. And we have our tenebrosa intervalla, fits of darknes too, the best of us. And in this case, as we may say Lord remember us, so also we are to say with* 1.539 the same Nehemiah, and spare us according to thy great mercy. It will be well with us, if we can be able to say, remember me in hoc in this thing, if we have done well but withal we must say spare me in this, and that offence committed by me and in the defects that are in my best performances; spare me in thy goodnes, spare me in the greatnes of thy mercy, spare me for the merits of our Saviour.

That which is here added in the former edition, concerning some sins forbidden in this precept, is 〈◊〉〈◊〉 here inserted, contrary to the Authors method, and the same things are formerly handled more fully in their proper places according to the first rule of extension, that the negative is included in the affirmative

Finis precepti quarti:

Notes

• * 1.1

  The order of the Command∣ments.
• * 1.2

  Lev. 23. 3.
• * 1.3

  Exod. 5. 3.
• * 1.4

  Why this Com∣mandment is so large.
• * 1.5

  Six special things to be ob∣served in this Commandment.
• * 1.6

  Deut. 5. 12.
• * 1.7

  The parts of this Command∣ment.
• * 1.8

  1 The Precept.
• * 1.9

  Lev. 25. 3. 4.
• * 1.10

  what is meant by sanctifying.
• * 1.11

  How things sanctified differ from others Lev. 20. 26.
• * 1.12

  Lev. 27. 28. 26
• * 1.13

  Exod. 28. 29. 30.
• * 1.14

  psal. 1. 2. 145. 2. 55. 18. 119. 164.
• * 1.15

  God sanctified, this day for us. Tit. 1. 15.
• * 1.16

  1 Tim. 4. 5.
• * 1.17

  Thess. 4. 3.
• * 1.18

  Heb. 12. 9.
• * 1.19

  Mat. 26. 26.
• * 1.20

  Exo. 3. 5.
• * 1.21

  We must sancti∣fie it.
• * 1.22

  〈◊〉〈◊〉 in our judge∣ment.
• * 1.23

  Act. 10. 15.
• * 1.24

  2 In our practi∣ze.
• * 1.25

  〈◊〉〈◊〉. 58. 13.
• * 1.26

  Agg. 2. 13.
• * 1.27

  Mat. 5. 25.
• * 1.28

  Of the rest re∣quired not for it self.
• * 1.29

  Gen. 2. 15.
• * 1.30

  Gen. 2. 3.
• * 1.31

  Mar. 2. 27.
• * 1.32

  1 Tim. 4. 8.
• * 1.33

  Addit. 21. The Jewish Sab∣bath whether Ceremonial.
• * 1.34

  Serm. 13. of the resurrection. page 529. 〈◊〉〈◊〉. 1. 10.
• * 1.35

  psal. 118. 24. Aug. Epist. 119. 13.
• * 1.36

  Epist. 119. 13.
• * 1.37

  1 Cor. 5. 7.
• * 1.38

  Hebr. 1. 12.
• * 1.39

  1 Cor. 16. 2.
• a 1.40

  Ad 〈◊〉〈◊〉.
• b 1.41

  1 Tom. 〈◊〉〈◊〉. in patrem.
• c 1.42

  〈◊〉〈◊〉. 3.
• d 1.43

  Euseb. l. 4.
• e 1.44

  Justin. 1. 115
• f 1.45

  Strom. 7.
• g 1.46

  De Idol.
• h 1.47

  Con. Celsum.
• i 1.48

  Epist. 33.
• * 1.49

  cap. 23.
• * 1.50

  Annot. 23. of Ceremonies.
• * 1.51

  Addtion 21.
• * 1.52

  The whole doctrine of the sabbath and Lords day handled in 7 conclusions.
• * 1.53

  vide Scholast in Sent. 3. d.
• * 1.54

  37. et in 4. d.
• * 1.55

  27. et. 38. et in Tho. 2. 2. q.
• * 1.56

  112. Sum∣mistas. verbo. Ferie. et in Dominca. val to 3. dist. 7.
• * 1.57

  Suar. to. 1. de Religione l. 1. Navar. c.
• * 1.58

  13. et 15. Sot. l. 2. de Just. &. iure. Canoni∣stas in Cap. 1. de Feriis Ec∣cles. polit. p. 378.
• * 1.59

  Deut. 5. 15. & 24. 18.
• † 1.60

  Phil. de mund 〈◊〉〈◊〉. and from him Re∣ginald. prax.
• * 1.61

  Abulensis Parerius, Lorinus, panlus Burgen. Vatab. in Genes. Musculus, Galatinus. &c. Brerewood, Bp White. Dr Dowe, and others.
• * 1.62

  l. 19. c. 1.
• * 1.63

  Annal. 〈◊〉〈◊〉.
• * 1.64

  ad diem 7.
• * 1.65

  Sect. 2.
• * 1.66

  Deus amit. in Gen. 4. 26.
• * 1.67

  Calv. in Exod. 20. in precept 4. so Mercer in Gen 2. 3. peter Natar oc.
• * 1.68

  com. 〈◊〉〈◊〉. 2.
• * 1.69

  cap. 7. Rivet in Gen. 2. Exer∣cit. 13. See al∣so the learned Grotius in ex∣pos. decal. in precept. 4. Ju∣nius in Ter∣tull. Apo.
• * 1.70

  Hookers po∣lit. l. 5. n. 17.
• * 1.71

  Exod-16.
• * 1.72

  vide Hug.
• * 1.73

  Grot. votum pro pace.
• * 1.74

  p. 140. 141. & discuss. apol.
• * 1.75

  Revit. p. 173. 174. &c.
• * 1.76

  Treatise of the Sabbath.
• * 1.77

  p. 63. Molina tract. de iustit 2. disp. 27.
• * 1.78

  Athan. in hoc dictum. 〈◊〉〈◊〉 mihi tradita &c. Ambros.
• * 1.79

  ep. 83. Chry∣sost. de resur∣rect. ser. 5. August. de temp. 15.
• * 1.80

  〈◊〉〈◊〉. 20. 11.
• * 1.81

  Deut. 5. 15.
• * 1.82

  Exod. 31. 13.
• * 1.83

  Aug. tract. 30. in Joh. & ali∣bi. & in ep. 119
• * 1.84

  Col. 2. 16.
• * 1.85

  Aug. de spir. & lit. cap. 14.
• * 1.86

  Bellarm. de cult. sanct. lib. 3 cap. 10.
• * 1.87

  Panorm in c. 2 de 〈◊〉〈◊〉 n. 1.
• * 1.88

  Reasons of this Commandment.
• * 1.89

  1. God libera∣lity allowing us 〈◊〉〈◊〉 dayes.
• * 1.90

  Gen. 2. 16.
• * 1.91

  3. 1.
• * 1.92

  Gen. 39. 9.
• * 1.93

  2 Sam. 12. 3.
• * 1.94

  2 Sam. 12. 8.
• * 1.95

  Because it is Gods own day
• * 1.96

  〈◊〉〈◊〉. 22. 21.
• * 1.97

  Thou nor thy son &c.
• * 1.98

  who are com∣prehended in the prohibition. 1 The Pater∣familias.
• * 1.99

  Mat 24. 45.
• * 1.100

  Lnc. 21. 48.
• * 1.101

  Jos. 24. 75.
• * 1.102

  Luc. 19. 6
• * 1.103

  Gen. 24. 30.
• * 1.104

  Jo. 13. 15.
• * 1.105

  Gal. 2. 11. 13.
• * 1.106

  2 Children in Deut. 20. 5.
• * 1.107

  Gen. 18. 19.
• * 1.108

  3 servants.
• * 1.109

  Gen. 18. 19.
• * 1.110

  Col. 3. 11.
• * 1.111

  Dent. 5. 15.
• * 1.112

  4 Cattle.
• * 1.113

  psal. 36. 7.
• * 1.114

  pro. 12. 10.
• * 1.115

  Job. 31. 38.
• * 1.116

  〈◊〉〈◊〉. 3. 7.
• * 1.117

  5 Strangers
• * 1.118

  Gen. 22. 〈◊〉〈◊〉
• * 1.119

  19. 8.
• * 1.120

  Neh. 13. 19.
• * 1.121

  General rea∣sons of this precept.
• * 1.122

  〈◊〉〈◊〉 24 of Ceremonies.
• * 1.123

  Exod. 23.
• * 1.124

  Deut. 5. 15.
• * 1.125

  in Gen.
• * 1.126

  〈◊〉〈◊〉. 104.
• * 1.127

  Rom. 13. 2
• * 1.128

  Rest why the word Remember, is prefixed.
• * 1.129

  Esa. 58. 13
• 1 1.130

  Otium.
• 2 1.131

  Sanctum.
• ‖ 1.132

  Ep. 157 ad Optat.
• † 1.133

  In Ezek. 20.
• * 1.134

  Eccl. 3. 1.
• * 1.135

  Psalm 46. 10
• * 1.136

  Particular works forbid∣den the Jews.
• * 1.137

  Exod. 16. 1, 4, 26.
• * 1.138

  Job. 6. 58.
• * 1.139

  1 Pet. 2. 3.
• * 1.140

  Ne. 13. 15. &c.
• * 1.141

  Jer. 17. 21.
• * 1.142

  24.
• * 1.143

  Exod. 34. 21.
• * 1.144

  16. 29.
• * 1.145

  Exod. 31. 13, 14, 15.
• * 1.146

  Jer. 17. 27.
• * 1.147

  Serm. 3. de quadrag,
• * 1.148

  Can. 37.
• * 1.149

  Can. 35.
• * 1.150

  Can. 1.
• * 1.151

  Whether the rest enjoyned the Jews obli∣geth Christians
• * 1.152

  Whether all the works fordden to the Jews, be also now for∣bidden.
• * 1.153

  Matth. 12. 5.
• * 1.154

  Acts 1 12.
• * 1.155

  2 Reg. 4. 23.
• * 1.156

  Hosea 6. 6.
• * 1.157

  Matth. 12. 7.
• * 1.158

  John 6. 12.
• * 1.159

  Matth. 12. 13.
• * 1.160

  Deut. 22. 4.
• * 1.161

  Exod. 12. 16.
• * 1.162

  Luke 13. 15.
• * 1.163

  Gal. 5. 13.
• * 1.164

  1 Pet. 2. 16.
• * 1.165

  Homil. 3. de quadrag.
• * 1.166

  1 Tim. 4. 8.
• * 1.167

  〈◊〉〈◊〉 Asi∣norum.
• * 1.168

  Sabbatum au∣rei vituli.
• * 1.169

  De decem cho∣reis c. 3 & ser. 1. in psalm. 32. Hier. in 20 E. zek. hom. 25.
• * 1.170

  Serm. 3. de 〈◊〉〈◊〉.
• * 1.171

  Greg. 113.
• * 1.172

  Exod. 32. 5. 6.
• * 1.173

  Can. 18.
• * 1.174

  Sabbatum Sa∣tanae.
• * 1.175

  The second 〈◊〉〈◊〉 The sanctifying of the rest.
• * 1.176

  Esa. 〈◊〉〈◊〉. 13
• * 1.177

  〈◊〉〈◊〉. 1. 4. 7.
• * 1.178

  Mal. 2. 3.
• * 1.179

  Jer. 17. 10.
• * 1.180

  publick sancti∣fication.
• * 1.181

  Lev. 23. 3.
• * 1.182

  psal. 68. 6.
• * 1.183

  private sancti∣fication.
• * 1.184

  Ezeh. 38. 23.
• * 1.185

  Exod. 31. 13.
• * 1.186

  Jer. 1. 5.
• * 1.187

  Zach. 73.
• * 1.188

  1 Cor. 10. 16.
• * 1.189

  2 Cron. 29. 5.
• * 1.190

  Act. 10. 15.
• * 1.191

  Rom. 15. 16.
• * 1.192

  Lev. 8. 10.
• * 1.193

  1 Jo. 2. 27.
• * 1.194

  Luk. 11. 13.
• * 1.195

  Thess. 5. 19.
• * 1.196

  Deut. 12. 8.
• * 1.197

  Can. vlt.
• * 1.198

  The duty of sanctification
• * 1.199

  prayer.
• * 1.200

  1 Tim. 4. 5.
• * 1.201

  Mar. 35. 39.
• * 1.202

  psal. 111. 1. Mar. 6. 46.
• * 1.203

  Act. 16. 13.
• * 1.204

  1 Cor. 14. 16.
• * 1.205

  2.
• * 1.206

  Num. 6. 24.
• * 1.207

  Luc. 8. 12.
• * 1.208

  The word.
• * 1.209

  Esa. 42. 21.
• * 1.210

  Act. 13. 14.
• * 1.211

  15.
• * 1.212

  27.
• * 1.213

  15. 21.
• * 1.214

  1 Thess. 5. 72.
• * 1.215

  Jo. 5. 39.
• * 1.216

  Esa. 8. 19.
• * 1.217

  20.
• * 1.218

  34. 16.
• * 1.219

  Act. 17. 11.
• * 1.220

  Apoc. 1. 3.
• * 1.221

  Num. 21. 14.
• * 1.222

  Deut. 9. 2.
• * 1.223

  Act. 0. 28.
• * 1.224

  Jos. 10. 13.
• * 1.225

  Rom. 10. 15.
• * 1.226

  Esa. 52. 7.
• * 1.227

  Num. 1. 15.
• * 1.228

  Jo. 17. 17.
• * 1.229

  Nehem. 8. 8.
• * 1.230

  Acts 15. 21.
• * 1.231

  13. 15.
• * 1.232

  Acts 8. 28.
• * 1.233

  Meditation.
• * 1.234

  Luc. 2. 19.
• * 1.235

  Psalm 119. 97
• * 1.236

  Psalm 92.
• * 1.237

  Ver. 4.
• * 1.238

  Ver. 7.
• * 1.239

  Ver. 10. 12.
• * 1.240

  Rom. 2. 2, &c.
• * 1.241

  10.
• * 1.242

  Eccl. 12. 12.
• * 1.243

  Conference.
• * 1.244

  Mal. 3. 7.
• * 1.245

  〈◊〉〈◊〉. 2. 46.
• * 1.246

  Luc 3. 10.
• * 1.247

  Acts 2. 37.
• * 1.248

  Gal. 2. 2. 2 Reg. 2. 11.
• * 1.249

  Luc. 24. 15, 17 Mal. 3. 16.
• * 1.250

  Deut. 6. 7.
• * 1.251

  11. 19.
• * 1.252

  Praise.
• * 1.253

  Psalm 35. 〈◊〉〈◊〉.
• * 1.254

  29. 2.
• * 1.255

  96. 8.
• * 1.256

  65. 1. 2
• * 1.257

  Exod. 12. 16.
• * 1.258

  Apoc. 22. 11.
• * 1.259

  1 Cor. 13 9.
• * 1.260

  John 5. 〈◊〉〈◊〉.
• * 1.261

  Apoc. 7. 14.
• * 1.262

  1 Tim. 4. 16.
• * 1.263

  Numb. 20. 12.
• * 1.264

  Levit. 20. 7.
• * 1.265

  〈◊〉〈◊〉. 5. 16.
• * 1.266

  2 Pet. 1. 10.
• * 1.267

  James 2. 18.
• * 1.268

  Matth. 12. 12.
• * 1.269

  2 Tim. 2. 21.
• * 1.270

  Of works of Mercy.
• * 1.271

  Hos. 6. 6.
• * 1.272

  Matth. 9. 13.
• * 1.273

  Deut. 16. 16.
• * 1.274

  Lev. 8. 31.
• * 1.275

  Exod. 29. 32.
• * 1.276

  1 Cor. 16. 1, 2.
• * 1.277

  Deut. 26.
• * 1.278

  For the body.
• * 1.279

  Matth. 25. 35.
• * 1.280

  36.
• * 1.281

  2 Sam. 2. 5.
• * 1.282

  John 12. 7.
• * 1.283

  Lib. de cura pro mortuis.
• * 1.284

  1 〈◊〉〈◊〉. 16. 3.
• * 1.285

  Nehem. 8. 10.
• * 1.286

  Act. 20. 35.
• * 1.287

  Dan. 4. 27.
• * 1.288

  Luc. 11. 41.
• * 1.289

  Prov. 21. 13.
• * 1.290

  Object. 1.
• * 1.291

  Sol.
• * 1.292

  Aug.
• * 1.293

  Object. 2.
• * 1.294

  Sol.
• * 1.295

  Luc. 21. 2.
• * 1.296

  Esay. 516.
• * 1.297

  2.
• * 1.298

  Spiritual works of mercy,
• * 1.299

  Deut. 11. 19.
• * 1.300

  Dan. 12. 3.
• * 1.301

  pro. 27. 9.
• * 1.302

  Job. 3. 4. 4.
• * 1.303

  psal. 51. 13.
• * 1.304

  1 Tim. 6. 17.
• * 1.305

  2 Cor. 1. 4.
• * 1.306

  1 Th. 5. 14.
• * 1.307

  Rom. 12. 15.
• * 1.308

  Mat. 18. 15.
• * 1.309

  1 Th. 5. 14.
• * 1.310

  Matth. 6. 14.
• * 1.311

  5. 〈◊〉〈◊〉.
• * 1.312

  44.
• * 1.313

  Luc. 22. 34.
• * 1.314

  Act. 7. 10.
• * 1.315

  in Mat. 23. 5.
• * 1.316

  Ja. 5. 16.
• * 1.317

  Mat. 5. 9.
• * 1.318

  〈◊〉〈◊〉. 2. cont. Par∣men.
• * 1.319

  Of fasting the vse.
• * 1.320

  Lev. 23. 31.
• * 1.321

  16. 31.
• * 1.322

  psal. 50. 10.
• * 1.323

  Mat. 11. 25.
• * 1.324

  psal. 51. 17.
• * 1.325

  32. 5.
• * 1.326

  Rom. 7. 19.
• * 1.327

  Col. 3 1. 5.
• * 1.328

  〈◊〉〈◊〉. 2. 15.
• * 1.329

  Zach. 7. 5.
• * 1.330

  Act. 13. 3.
• * 1.331

  2 Cor. 11. 27.
• * 1.332

  1 Cor. 7. 5.
• * 1.333

  psal. 109. 24.
• * 1.334

  publick fasts, Joel. 2 15.
• * 1.335

  Mat. 6. 16.
• * 1.336

  psal. 38. 2.
• * 1.337

  Jos. 7. 6.
• * 1.338

  Jud. 20. 26.
• * 1.339

  1 Sam. 7. 6.
• * 1.340

  Joel. 2. 13.
• * 1.341

  2 Chr. 20. 3.
• * 1.342

  Esth. 4. 16.
• * 1.343

  Jon. 3 5.
• * 1.344

  Zach. 7. 3.
• * 1.345

  Esr. 9. 4.
• * 1.346

  Act. 13. 3.
• * 1.347

  14. 23.
• * 1.348

  Private fasts.
• * 1.349

  2 Sam. 12. 16.
• * 1.350

  1 Kin. 21. 27.
• * 1.351

  Job. 33. 19. 20
• * 1.352

  psal. 107. 17. 18.
• * 1.353

  1 Kin. 21. 4.
• * 1.354

  Luc. 7. 38.
• * 1.355

  Mat. 10. 38.
• * 1.356

  1 Cor. 11. 31.
• * 1.357

  psal. 35. 13
• * 1.358

  1 Cor. 7. 5.
• * 1.359

  Mat. 17. 21.
• * 1.360

  Act. 10. 30.
• * 1.361

  Mat. 4. 2.
• * 1.362

  LeV. 23. 32.
• * 1.363

  Esra. 10. 6.
• * 1.364

  Joel 1. 3.
• * 1.365

  Exod. 33. 〈◊〉〈◊〉.
• * 1.366

  Nehem. 9. 1.
• * 1.367

  zach. 7. 3.
• * 1.368

  Bern.
• * 1.369

  Lev. 23. 28.
• * 1.370

  Esay 58. 10.
• * 1.371

  Acts 10. 4.
• * 1.372

  Rom. 14. 17.
• * 1.373

  Esay 58. 5.
• * 1.374

  Joel 2. 12.
• * 1.375

  2 Cor. 7. 11.
• * 1.376

  Rom. 8. 26.
• * 1.377

  1 Cor. 11. 31.
• * 1.378

  1 King. 20. 32
• * 1.379

  Neh. 9. 2, 〈◊〉〈◊〉 & ult.
• * 1.380

  3. Rule.
• * 1.381

  4. Rule.
• * 1.382

  The Means.
• * 1.383

  places of pub∣lick worship.
• * 1.384

  Levit. 19. 30. 26. 2.
• * 1.385

  psalm 133. 14.
• * 1.386

  1 Cor. 11. 22
• * 1.387

  August. q. 57. in Levit. Basil.
• * 1.388

  Moral. Reg. 30 Hier in Epist. Sedul Chrys. Theoph The∣odor. Oecum. in locum, cum aliis.
• * 1.389

  That by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Church, is there meant, not the persons, but the place, is the opinion of most of the Fathers.
• * 1.390

  Addition 25: Of adorning of Churches.
• * 1.391

  1 Chron. 17. 1
• * 1.392

  Q. Elizab.
• * 1.393

  Annot. 26.
• * 1.394

  Of the Anti∣quity, necessi∣ty and sancti∣ty of places for publick worship.
• * 1.395

  Gen. 3. 8.
• * 1.396

  4. 3.
• * 1.397

  13. 4.
• * 1.398

  22. 1.
• * 1.399

  21. 33.
• * 1.400

  Exod. 26.
• * 1.401

  Dent. 12. 5.
• * 1.402

  2 Chron. 3. 1.
• * 1.403

  2 Chron. 6. 7.
• * 1.404

  Psalm 132. 5.
• * 1.405

  The persons.
• * 1.406

  Mal. 2. 7.
• * 1.407

  Heb. 5. 1.
• * 1.408

  2 Cor. 5. 20.
• * 1.409

  Exo. 3. 10.
• * 1.410

  Esa. 6. 8.
• * 1.411

  Jo. 20. 21.
• * 1.412

  Jer. 15. 19.
• * 1.413

  Of the reve∣rence due to the persons.
• * 1.414

  1 Kin. 12. 31 13. 33.
• * 1.415

  Levit. 10. 11.
• * 1.416

  Deut. 31. 9. 23.
• * 1.417

  Jos. 15. 15.
• * 1.418

  1 Sam. 1. 1. 19. 18.
• * 1.419

  2 Tim. 2. 15.
• * 1.420

  Num. 4. 3.
• * 1.421

  1 Thess. 5. 13.
• * 1.422

  Gal. 4. 14.
• * 1.423

  Act. 17. 34.
• * 1.424

  Luc. 10. 16.
• * 1.425

  Num. 16. 32. 12. 10.
• * 1.426

  2 Kin. 2. 24.
• * 1.427

  2 Chro. 36. 16.
• * 1.428

  Esra. 2. 62.
• * 1.429

  1 Thess. 2. 13.
• * 1.430

  1 Kin. 17. 6.
• * 1.431

  Jo. 13. 29.
• * 1.432

  Lev. 20. 7.
• * 1.433

  Num. 16. 9.
• * 1.434

  1 Kin. 13 1.
• * 1.435

  Jo. 5. 35.
• * 1.436

  The necessity and use of such persons.
• * 1.437

  Deut. 5. 5.
• * 1.438

  2 Tim. 3. 15.
• * 1.439

  Deut. 33. 9.
• * 1.440

  Num. 27. 21
• * 1.441

  2 Chr. 24. 17.
• * 1.442

  Deut. 10. 8.
• * 1.443

  Num. 8. 19. 16. 46.
• * 1.444

  2 Kir. 2. 11.
• * 1.445

  Ja. 5. 18.
• * 1.446

  Esa. 6. 10.
• * 1.447

  Esr. 37. 4.
• * 1.448

  Ja. 5. 14.
• * 1.449

  2 Cor. 2. 16.
• * 1.450

  Ephe. 6. 12.
• * 1.451

  2 King. 2. 12.
• * 1.452

  2 Chr. 24. 17. 18.
• * 1.453

  They are the preservers 〈◊〉〈◊〉 kingdoms.
• * 1.454

  psal. 82. 5.
• * 1.455

  pro. 29. 18.
• * 1.456

  Esa: 17. 10.
• * 1.457

  Jud. 17. 18.
• * 1.458

  c. 19.
• * 1.459

  1 Sam. 3. 4.
• * 1.460

  2 Chr. 15. 3.
• * 1.461

  1 Kin. 16. 17.
• * 1.462

  Num. 11. 29.
• * 1.463

  1 Cor. 14. 5.
• * 1.464

  Esa. 39. 8.
• * 1.465

  2 King. 20. 19.
• * 1.466

  Of the Main∣tenance of the Clergy.
• * 1.467

  1 Kin. 4. 30. 31.
• * 1.468

  1 Cron. 2. 5.
• * 1.469

  Act. 7. 22.
• * 1.470

  1 Sam. 3. 9. 10. 5.
• * 1.471

  Of Schools and Colledges.
• * 1.472

  2 Reg. 〈◊◊〉〈◊◊〉. 3. 〈◊〉〈◊〉. 22. 〈◊〉〈◊〉.
• * 1.473

  2 Chro. 34. 22
• * 1.474

  De vita 〈◊〉〈◊〉.
• * 1.475

  Luke 2. 46.
• * 1.476

  Matth. 23. 34. Acts 5. 34.
• * 1.477

  1 Tim. 4. 15.
• * 1.478

  Acts 4. 34.
• * 1.479

  7. 22.
• * 1.480

  1 Reg. 4. 30.
• * 1.481

  Numb. 4. 3.
• * 1.482

  1 Tim. 3 6.
• * 1.483

  2 Pet. 3. 16.
• * 1.484

  John 14. 9.
• * 1.485

  Esay 52. 12.
• * 1.486

  2 Tim. 2. 15.
• * 1.487

  1 Cor. 9. 13, 14
• * 1.488

  5, 8, 9, 10. &c.
• * 1.489

  Nehe. 10. 33. 34. 37. &c.
• * 1.490

  Of tythes, that the tenth is due to God.
• * 1.491

  Heb. 7. 1, 2. &c.
• * 1.492

  Verf. 〈◊〉〈◊〉.
• * 1.493

  1 Cor. 9. 14
• * 1.494

  Gen. 28. 21.
• * 1.495

  1 Tim. 5. 18.
• * 1.496

  Levit. 27. 30.
• * 1.497

  Numb. 18. 21, 24.
• * 1.498

  Matth. 23 23.
• * 1.499

  Gal. 6. 6.
• * 1.500

  Annot. 27.
• * 1.501

  Concerning tythes.
• * 1.502

  Vide Canoni∣stas in Tit. de decimis. &c.
• * 1.503

  In decret. Greg. et in sext. Clem. & extravag.
• * 1.504

  Scholast. in 〈◊〉〈◊〉 2. 2. q. 〈◊〉〈◊〉, 〈◊〉〈◊〉 8, Maxime 〈◊〉〈◊〉 rez de 〈◊◊〉〈◊◊〉. 1. 〈…〉〈…〉 1.
• * 1.505

  Var. resol. c. 17. n. 2.
• * 1.506

  Of Oblations. Levit. 27.
• * 1.507

  1 Chro. 26. 28 Acts 4. 35.
• * 1.508

  Rom. 13.
• * 1.509

  Matth. 22. 21.
• * 1.510

  That what is given to God, cannot be taken away.
• * 1.511

  Annot 28.
• * 1.512

  Concerning oblations.
• * 1.513

  Thom. 2. 2. q. 86 a. 1. Cajet in Them. Arrag.
• * 1.514

  Major in 4. d. 15. q. 4. 〈◊〉〈◊〉. 2. Suarez. de Relig. lib. 1 c. 5. n. 6. Co∣var. lib. 1. n. 3.
• * 1.515

  Gen. 47. 22.
• * 1.516

  Ezek. 48. 14.
• * 1.517

  Dan. 5. 2, 3. 30.
• * 1.518

  2 Chron. 24. 7.
• * 1.519

  Prov. 20. 25.
• * 1.520

  Mal. 3. 8.
• * 1.521

  Acts 5. 3.
• * 1.522

  See a learned 〈◊〉〈◊〉 ad Cle∣rum of the au∣thors upon this subject, inter opera posthu∣ma pro gradu Doctoris.
• * 1.523

  Hagg. 1. 9.
• * 1.524

  zach. 5. 4.
• * 1.525

  〈◊〉〈◊〉. 3. 10.
• * 1.526

  The signes of right keeping the day.
• * 1.527

  Job. 1. 5.
• * 1.528

  Nehem. 13. 19. 20. 21. &c. and 10. 31.
• * 1.529

  Neh. 13. 22.
• * 1.530

  Of procuring. the observation of this law by others
• * 1.531

  13. 15.
• * 1.532

  10. 31. 23.
• * 1.533

  13. 17.
• * 1.534

  Neh. 13. 19. 22.
• * 1.535

  Neh. 13. 22.
• * 1.536

  Act. 10. 33.
• * 1.537

  Jos 24. 15.
• * 1.538

  Luc. 17. 10.
• * 1.539

  Neh. 13. 22.