Of the morality of the fourth commandment as still in force to bind Christians…Of the morality of the fourth commandement as still in force to binde Christians…

Divines teach that before Christs coming the Gentiles might ¹obtain salvation by observing the moral Law, and the Law of nature, with some light of Divine faith, and supernatural assistance of God. I answer. 1. of what reputation those Divines he speaks of, deserve to be with us, let every Protestant judge. 2. yet we know that the Gentiles might have evidence enough of the holiness of the seventh day; and that God left not himself without witness in this, even to Heathens is so notorious, that we may justly wonder, to observe how the monuments of the dignity of the seventh day were so strangely preserved among them. 3. Yet where testimony sufficient was wanting not only for the particularity of the day, but for the proportion of time; we do not hold these to be moral so absolutely, and in such a degree, as to say that failing in this alone in such a case should prejudice any mans salvation; though we say with Chrysostom that God ⟨p. 63⟩by the story of the Creation hath sufficiently manifested that one day in the week ought to be set apart for Gods Service; and with Azorius the Jesuit, that it is most agreeable to reason, that after six work days one day entire and whole should be consecrated to divine worship.

Divines teach that before Christs comming the Gentiles might ¹obtaine salvation by observing the morall Law, and the Law of nature, with some light of Divine faith, and supernaturall assistance of God. I answer. 1. of what reputation those Divines hee speaks of, deserve to bee with us, let every Protestant judge. 2. yet wee know that the Gentiles might have evidence enough of the holinesse of the seventh day; and that God left not himselfe without witnesse in this, even to Heathens is so notorious, that we may justly wonder, to observe how the monuments of the dignity of the seventh day were so strangely preserved among them. 3. Yet where testimony sufficient was wanting not onely for the particularity of the day, but for the proportion of time; wee doe not hold these to be morall so absolutely, and in such a degree, as to say that failing in this alone in such a case should prejudice any mans salvation; though we say with Chrysostome that God ⟨p. 63⟩by the story of the Creation hath sufficiently manifested that one day in the weeke ought to be set apart for Gods Service; and with Azorius the Jesuite, that it is most agreeable to reason, that after six worke dayes one day intire and whole should bee consecrated to divine worship.

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2. From Papists this Prefacer proceeds to Protestants, and ¹tells us that this seems to be the judgement of the Divines in the Low-Countries; for proof whereof he produceth none but Gomarus and Rivetus; both which are well known to be opposite in the point of the original institution of the Sabbath. And as touching the morality of one day in seven, both Wallaeus and Thysius two professors of Divinity in the University of Leiden, are well known to differ from them both; and Hyperius a low Countryman too. As for Calvin, I have already showed how he makes nothing for this Prefacer; and that they catch advantage from him most unreasonably by dismembering him. Wallaeus shows the same to be the judgement of Martin Luther, namely, that one day in the week at least ought to be consecrated to Divine Service; and out of Melanchthon, that all the ceremoniality in the fourth Commandment is restrained to the observation of a certain day, that which remains besides therein commanded continuing moral. ^*Beza likewise affirms that the sanctifying of every seventh day as touching the Service of God, is of moral obligation and unremovable. The like Wallaeus shows to have been the judgement of Bucer, Peter Martyr, Zanchy, Junius, Viretus Calvins Colleague, Danaeus, Antonius Fayns, Matthias Martinius, and in a manner all that have written upon their Belgic Catechism. By this, the Reader may consider the modesty of this Prefacer, when he professeth that it seems to be the judgement of the Divines in the Low-Countries, that one day in seven to be set apart for Gods solemn worship is not of the morality of the fourth Commandment. But Wallaeus proceeds and shows the same to have been the judgement of Ursinus, and Paraeus of the Palatinate; of Alstedius Professor at Herborne; together with Lansbergius and Festus Hommius, all maintaining the morality of one day in seven, to be consecrated to Divine Service. And in the close professeth, he could add the testimonies of many English ⟨p. 64⟩and Scottish Divines, who ever have been accounted Orthodox, concurring in judgement with the former on this point.

2. From Papists this Prefacer proceedes to Protestants, and ¹

Last of all consider, what is Gomarus his own opinion; ¹to wit, that we are not so precisely bound to this proportion of time, but that we may allow a better. The condition of Divine worship (saith he) commanded in the fourth Commandment requires that not only certain days (for order and for Gods better service sake) be observed, but also that sufficient days be observed; it cannot be inferred from this that God hath not defined a certain day to us, that it is indifferent whether we make choice of one in fifty, or in an hundred, or one in a thousand. Then proceeding to define what are sufficient, he ²acknowledgeth that the days set apart for this must be either as frequent or more frequent, then one day in seven. And in this answer of Gomarus to an argument of Wallaeus made for the morality of one day in seven doth Rivetus rest; namely ³that to us who are eased of the burden of Jewish ceremonies, the days consecrated to Divine Service may be more, they may not be fewer. And adds of his own, that we cannot in charity require of our servants the labour of so many days (to wit of six) without some rest. As for the seconds which this Prefacer saith Gomarus brings, to wit Vatablus, and Wolfgangus Musculus, this is nothing to the present purpose. For these are not brought in by him in the point of the morality of one day in seven, but only in the point of the original institution of the Sabbath; but this is his juggling course to mendicate some show of authority to serve his turn where substance faileth him.

Last of all consider, what is Gomarus his owne opinion; ¹to wit, that we are not so precisely bound to this proportion of time, but that wee may allow a better. The condition of Divine worship (saith he) commanded in the fourth Commandement requires that not only certaine dayes (for order and for Gods better service sake) be observed, but also that sufficient dayes be observed; it cannot be inferred from this that God hath not defined a certaine day to us, that it is indifferent whether we make choyce of one in fifty, or in an hundred, or one in a thousand. Then proceeding to define what are sufficient, hee ²

THE SECOND DIGRESSION CONSISTING OF TWO PARTS. I. In making good Doctor Wallaeus his arguments for the morality of one day in seven, against the answer of Doctor Rivetus. II. In answering of Doctor Rivetus his arguments directed against the morality of one day in seven.

NOW whereas Doctor Rivetus about the observation of one day in seven as necessary, differeth in opinion from his two Colleagues Doctor Thysius, and Doctor Walaeus, and not so only, but directs himself (after Gomarus) to take into consideration the arguments proposed by doctor Walaeus for the morality of one day in seven, and to accommodate an answer thereunto: I think it fit, not to omit the discussion of that answer of his; and that in such sort that I may carry my self correspondently to his ingenuous behaviour herein.

NOW whereas Doctor Rivetus about the observation of one day in seven as necessary, differeth in opinion from his two Collegues Doctor Thysius, and Doctor Walaeus, and not so onely, but directs himselfe (after Gomarus) to take into consideration the arguments proposed by doctor Walaeus for the morality of one day in seven, and to accommodate an answer thereunto: I thinke it fit, not to omit the discussion of that answer of his; and that in such sort that I may carry my selfe correspondently to his ingenuous behaviour herein.

The first argument of Walaeus is this, if by the force and analogy (of the fourth Commandment) it be not rightly collected that one day of seven is to be consecrated to Divine worship, then no certain number or circle of days can be limited (to the foresaid purpose) by any Divine precept, seeing in no other precept ⟨p. 67⟩is found mention of any other number; and therefore it shall be lawful to choose either a thirtieth day, or a fiftieth day without transgression of any Divine precept. But this is absurd. This argument is of great force; considering the difference between proportion of time allowed unto Divine Service; and the difference of the day, keeping still the same proportion. For every master, from the greatest Prince to the meanest householder expects that his servant should be profitable unto him, and accordingly he expects a certain proportion of service to be performed by him; as namely a good days work for every day; a good weeks work for every week. And in every trade it is well known by them that are seen therein, wherein consists a good days work, whereof whosoever fails, he is accounted but an idle and unprofitable servant; but so the work of the day be done, whether he laboureth more in one hour, then in another, he regardeth not. Such in like manner is every ones consideration of a weeks work. So likewise as touching the service of God, it is nothing material as touching the substance of Gods service what day of the week is set apart for that. For whether we consider the advantageous nature of it for setting forth the glory of God who is our maker; and as we came from him so we must be for him, Rom. 11. & Heb. 2. The supreme efficient being ever of duty the supreme end; or whether we consider the profitable nature of it to our own souls in coming acquainted with him, both touching his nature, touching his counsel concerning us, and touching his will. For when we despise him, we despise him against our selves; and when we provoke him, we provoke him to the confusion of our own faces; himself being nothing profited by our service, but our own souls rather, though he be pleased to account himself glorified thereby: it being his glory to do us good. This advancement of his glory and our good is no more promoted by setting one day in a week apart for this then another.

The first argument of Walaeus is this, if by the force and analogy (of the fourth Commandement) it be not rightly collected that one day of seven is to be consecrated to Divine worship, then no certaine number or circle of dayes can be limited (to the foresaid purpose) by any Divine precept, seeing in no other precept

But between the proportion of one day in a week, or one day in a month, or one day in a year, there is a vast and momentous difference. For we come to the knowledge of God, and of the mysteries of godliness by small degrees; ⟨p. 68⟩and in the ways of holiness we clamber as it were up an high and steep hill; and our life is a wayfare, our condition is the condition of travellers; nay our life is a warfare, and the Devil and his angels of darkness go about continually like so many roaring Lyons, and hungry Bears, seeking whom they may devour; So that we travel to Heaven as it were by dens of Lyons, and over mountains of Libbards. And will any wise man say that it matters not much in this case, whether we acquaint our selves with the Armour of God one day in a week, or one day in a month, or one day in a year to arm our selves against such ghostly and watchful enemies? Secondly, considering that it was never known that any master from the highest to the lowest, was so foolish to leave it to his servant to cut out what proportion of service he thinks fit, wherewith to satisfy his master for his keeping, and for the wages which he expecteth at his hands. These things considered; I say this first argument of Doctor Wallaeus is of great evidence and force, and therefore it is to be well weighed and considered what answer either Doctor Rivetus or any other doth make unto it, and what satisfaction it gives. Now the answer that he makes unto it proceeds not in his own name, but in the name of another, to wit, in the name of Gomarus, and such as concur with him.

But betweene the proportion of one day in a weeke, or one day in a moneth, or one day in a yeare, there is a vast and momentous difference. For we come to the knowledge of God, and of the mysteries of godlinesse by small degrees; ⟨p. 68⟩and in the wayes of holinesse we clamber as it were up an high and steepe hill; and our life is a wayfare, our condition is the condition of travellours; nay our life is a warfare, and the Divell and his angells of darknesse goe about continually like so many roaring Lyons, and hungry Beares, seeking whom they may devoure; So that we travell to Heaven as it were by dennes of Lyons, and over mountaines of Libbards. And will any wise man say that it matters not much in this case, whether we acquaint our selves with the Armour of God one day in a weeke, or one day in a moneth, or one day in a yeare to arme our selves against such ghostly and watchfull enemies? Secondly, considering that it was never knowne that any master from the highest to the lowest, was so foolish to leave it to his servant to cut out what proportion of service he thinkes fit, wherewith to satisfie his master for his keeping, and for the wages which he expecteth at his hands. These things considered; I say this first argument of Doctor Wallaeus is of great evidence and force, and therefore it is to be well weighed and considered what answer either Doctor Rivetus or any other doth make unto it, and what satisfaction it gives. Now the answer that hee makes unto it proceeds not in his owne name, but in the name of another, to wit, in the name of Gomarus, and such as concurre with him.

To this they answer (saith he) that it is no inconvenience that there is no certain number or circle of days defined for Gods service by any precept. It is enough that the nature of public worship, in general comprehended in the fourth Commandment, doth require that not only certain days be observed, but that the number of them be sufficient also, nor fewer then the right institution of the Church, the salvation of men, and glory of God do require, and that God by not defining it, hath not left unto us a wild licentiousness but a prudent liberty. And therefore that it cannot be differed to one day in twenty, or thirty, much less to one of a thousand.

To this they answer (saith he) that it is no inconvenience that there is no certaine number or circle of dayes defined for Gods service by any precept. It is enough that the nature of publique worship, in generall comprehended in the fourth Commandement, doth require that not only certaine dayes be observed, but that the number of them be sufficient also, nor fewer then the right institution of the Church, the salvation of men, and glory of God doe require, and that God by not defining it, hath not left unto us a wild licentiousnes but a prudent liberty. And therefore that it cannot be differred to one day in twenty, or thirty, much lesse to one of a thousand.

2. Over and above they note (saith he) that from the moral reason of precept it is gathered what number of days is sufficient for Divine Service; namely that seeing we are eased ⟨p. 69⟩of the burden of ceremonies, whereof the Jews were not, and yet God required one day in seven to be kept holy by them, we may be more frequent in Divine offices, but ought not to be less: but yet that GOD hath not precisely tied Christians to any, that is (as I take it) to any day in the week, whereas it should be to any proportion of time, otherwise it is nothing to the present purpose.

2. Over and above they note (saith he) that from the morall reason of precept it is gathered what number of dayes is sufficient for Divine Service; namely that seeing we are eased ⟨p. 69⟩of the burden of ceremonies, whereof the Iewes were not, and yet God required one day in seven to be kept holy by them, we may be more frequent in Divine offices, but ought not to be lesse: but yet that GOD hath not precisely tied Christians to any, that is (as I take it) to any day in the weeke, whereas it should be to any proportion of time, otherwise it is nothing to the present purpose.

3. Doctor Rivetus adds this of his own, that Whereas this also is moral that some rest be granted to servants and labourers, in charity the labour for so many days cannot be exacted of them without some rest.

3. Doctor Rivetus addes this of his owne, that Whereas this also is morall that some rest be granted to servants and labourers, in charity the labour for so many dayes cannot be exacted of them without some rest.

To this I reply.

Here we have acknowledged, that not only some time, but ¹also a sufficient proportion of time is to be set apart for Gods public service, and that by the very light of nature; for that I conceive to be his meaning, and not with reference to the precise Commandment commanding it but with reference unto it as it is moral, and so acknowledged by light of nature. For it is apparent that the Commandment in requiring a seventh doth therein require one day in seven, and not leave it at random, what proportion of time, but defines it. 2. I appeal to every mans conscience, and that as guided by the very light of nature so far as it may be justly thought to be incorrupt, whether it be not more fit the Lord himself should set down what proportion of time he thinks sufficient, then that the definition hereof should be left to the servant, and that for these considerations. 1. If it be left unto man, how improbable is it that all the Nations of the World (as Christians are or may be found in all) will concur in judgement, and if they do not, who seeth not what a way is hereby opened to miserable distraction and confusion, consider what Socrates hath written of different rites in keeping Lent, and in observing holidays. 2. If it be left to man, it is very likely that little enough will be thought sufficient, so burdensome unto flesh and blood is Gods service; and the major part in most Nations (if not in all) even of the best (as is to be feared) is not truly regenerate. For as our Saviour tells us though many be called yet but few ⟨p. 70⟩are chosen. 3. upon this he concludes it may not be differed to the twentieth day; yet it is well known that Brentius hath professed it may be differed to the fourteenth upon Leviticus. 25. 8. as Doctor Bound allegeth him. Now if so great a writer hath been of opinion that from the seventh it may be put off to the 14th. why may not another rise up and maintain that from the fourteenth it may be put off to the twentieth, so dangerous it is to forsake that light which God hath given us in his Word; and by way of divination, hunt after a new light of evidence in the counsels of our own hearts. In the light of my conscience it seems most absurd, that it should be left to the servant to cut out what proportion of service he thinks good unto his master.

2. It is well that both he and Gomarus think we are bound to cut out a better proportion of Gods Service then was prescribed to the Jews rather then a worse: yet Brentius as great a writer as any of these, thinks otherwise, as we have heard. 3. doth only our freedom from the yoke of ceremonies requires this? and not much more. 1. the love of God revealed unto us in Christ in the days of the Gospel. 2. the encumbrance of Gods Truth with errors, and heresies, and those very dangerous ones. 3. and in a word the strong opposition that in these days of the Gospel is made, and will be made more and more as the end of all things doth approach, both unto faith and holiness. It is noted to be the sin of Christendom not to receive the love of the truth. 2 Thess. 2. And of these latter times Paul hath prophesied, that men should be lovers of pleasures more then lovers of God. 3. as for this opinion of Gomarus and Rivetus; I am glad they are so far convicted of truth in this argument as to profess, that we ought to keep holy rather more days then fewer; But why then do not the states of Holland under whom they live (if they be of the same opinion) make it good by practise? And the French-Churches also; But they want example in antiquity for this. Who seeth not that this is delivered only to serve turn, and help at a dead lift, when no other way is open to shift off the Argument?

2. It is well that both he and Gomarus thinke we are bound to cut out a better proportion of Gods Service then was prescribed to the Iewes rather then a worse: yet Brentius as great a writer as any of these, thinkes otherwise, as wee have heard. 3. doth only our freedome from the yoke of ceremonies requires this? and not much more. 1. the love of God revealed unto us in Christ in the dayes of the Gospell. 2. the encombrance of Gods Truth with errors, and heresies, and those very dangerous ones. 3. and in a word the strong opposition that in these daies of the Gospell is made, and will be made more and more as the end of all things doth approach, both unto faith and holinesse. It is noted to be the sinne of Christendom not to receave the love of the truth. 2 Thess. 2. And of these latter times Paul hath prophesied, that men should be lovers of pleasures more then lovers of God. 3. as for this opinion of Gomarus and Rivetus; I am glad they are so farre convicted of truth in this argument as to professe, that we ought to keepe holy rather more dayes then fewer; But why then doe not the states of Holland under whom they live (if they be of the same opinion) make it good by practise? And the French-Churches also; But they want example in antiquity for this. Who seeth not that this is delivered onely to serve turne, and helpe at a dead lift, when no other way is open to shift off the Argument?

3. And lastly whereas he grants (with Calvin) that after ⟨p. 71⟩so many days (to wit after six, for no other number was specified) rest must be granted to servants on the seventh; doth not this evidently convince that that day must be our Christian Sabbath? For what? shall the masters keep one, and the servants another? or shall the servants not give themselves to the service of God on the day of their rest, but rather on the day of their labour in the works of their proper callings? observe I pray how at every turn the light of Gods direction doth meet with us, to keep us in the good ways of the Lord, if we will not wilfully shut our eyes against it. Now let that seventh day which is our Christian Sabbath be well observed, first; and then let the states take what order they shall see good, for the observation of another day also. Yet we find by experience, that hardly are men able to maintain a poor living by labouring hardly six whole days in the week. I come to the second which Rivetus recapitulates in brief thus.

3. And lastly whereas he grants (with Calvin) that after ⟨p. 71⟩so many dayes (to wit after six, for no other number was specifyed) rest must bee granted to servants on the seventh; doth not this evidently convince that that day must bee our Christian Sabbath? For what? shall the masters keepe one, and the servants another? or shall the servants not give themselves to the service of God on the day of their rest, but rather on the day of their labour in the workes of their proper callings? observe I pray how at every turne the light of Gods direction doth meete with us, to keepe us in the good wayes of the Lord, if we will not wilfully shut our eyes against it. Now let that seventh day which is our Christian Sabbath be well observed, first; and then let the states take what order they shall see good, for the observation of another day also. Yet we finde by experience, that hardly are men able to maintaine a poore living by labouring hardly six whole dayes in the weeke. I come to the second which Rivetus recapitulates in briefe thus.

2. It is drawn from the number of six days allowed for work, which number cannot consist, unless it be terminated in rest, and in cessation on the seventh. To this Rivetus answereth, that the six days of labour are in reference to the seventh of rest; the determination of which seventh day being now taken away a man may work on any day, so long as some day be chosen (whether by Divine constitution or humane, and reasonable disposition) for Divine Service, which may be in such sort, that fewer days shall be left for work. But consider.

2. It is drawn from the number of six dayes allowed for worke, which number cannot consist, unlesse it be terminated in rest, and in cessation on the seventh. To this Rivetus answereth, that the six dayes of labour are in reference to the seventh of rest; the determination of which seventh day being now taken away a man may worke on any day, so long as some day be chosen (whether by Divine constitution or humane, and reasonable disposition) for Divine Service, which may be in such sort, that fewer dayes shall be left for worke. But consider.