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…

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.

1. 1Respon. 1.

2. But what? shall the morality of rest granted to servants, be altered also under the Gospel? did Calvin any where teach this? may not masters exact as many days work of their servants under the Gospel as under the Law? hath not ⟨p. 72⟩Christ deserved at the hands of servants to be as serviceable to their masters as ever? Lastly are those days of the World such as wherein a labouring man may maintain himself, by the labour of five days in a week as well as by the labour of six? A long time I have found it observed by traffickers in the World, that nothing is more cheap then mens labours; a notable evidence how unprofitable servants we have been unto God, and therefore he makes the labour of our hands and sweat of our brows to afford very unprofitable service unto us. Can these Divines make the World more favourable to crafts-men, and bring their commodities in better request then they are; if they could, let them then change the morality of servants rest, and for one in seven allow them one in three, or four, or five; their masters will be the more easily brought to entreat their consciences to condescend. Or if Kings had power to make the commodities of their own Country more worth, and the commodities of other Countries less worth (which upon due consideration will be found as needful equally) then place might be made for this. Till then let us be content with Calvins morality of the fourth Commandment in reference to servants rest, namely one day after six; and therewithal consider whether our Christian Sabbath must not be confined to that day as the only day of rest for servants; and I hope we shall not think it fit to allow one Sabbath for the masters, and another for the servants.

2. But what? shall the morality of rest granted to servants, be altered also under the Gospell? did Calvin any where teach this? may not masters exact as many dayes worke of their servants under the Gospell as under the Law? hath not ⟨p. 72⟩Christ deserved at the hands of servants to be as serviceable to their masters as ever? Lastly are those dayes of the World such as wherein a labouring man may maintaine himselfe, by the labour of five dayes in a weeke as well as by the labour of six? A long time I have found it observed by traffiquers in the World, that nothing is more cheape then mens labours; a notable evidence how unprofitable servants wee have beene unto God, and therefore hee makes the labour of our hands and sweate of our browes to afford very unprofitable service unto us. Can these Divines make the World more favourable to crafts-men, and bring their commodities in better request then they are; if they could, let them then change the morality of fervants rest, and for one in seven allow them one in three, or foure, or five; their masters will bee the more easily brought to entreat their consciences to condescend. Or if Kings had power to make the commodities of their owne Country more worth, and the commodities of other Countries lesse worth (which upon due consideration will bee found as needfull equally) then place might bee made for this. Till then let us bee content with Calvines morality of the fourth Commandement in reference to servants rest, namely one day after six; and therewithall consider whether our Christian Sabbath must not bee confined to that day as the onely day of rest for servants; and I hope wee shall not thinke it fit to allow one Sabbath for the masters, and another for the servents.

3. The third is drawn from the examples of the Apostles and the apostolical Church, who in place of the (Jews) Sabbath, observed the first day of the week without variation: therefore by force of the precept, one day in seven is to be observed still. Never any hath been found to change this; therefore that which hath been kept from the beginning of the World, and shall continue to the end, is to be taken for such as by the Analogy of Gods Commandment binds all men.

3. The third is drawne from the examples of the Apostles and the apostolicall Church, who in place of the (Iewes) Sabbath, observed the first day of the weeke without variation: therefore by force of the precept, one day in seven is to be observed still. Never any hath beene found to change this; therefore that which hath beene kept from the beginning of the VVorld, and shall continue to the end, is to bee taken for such as by the Analogy of Gods Commandement binds all men.

To this Rivetus answereth, that the consequence is not ⟨p. 73⟩firm; for as much as Christians observed the Lords Day not of necessity by reason of any binding precept, but of free choice. Yet was it wisely done of them, lest by a greater change they might offend the Jews. And that it might be a free monument of their maintaining the weekly remembrance of Christs Resurrection.

To this Rivetus answereth, that the consequence is not ⟨p. 73⟩firme; for as much as Christians observed the Lords Day not of necessity by reason of any binding praecept, but of free choise. Yet was it wisely done of them, lest by a greater change they might offend the Iewes. And that it might be a free monument of their maintaining the weekly remembrance of Christs Resurrection.

He sayeth they did it freely; but of things freely ¹done without any conscience of duty obliging, it was never known that so universal a concurrence was found as the observation of the Lords Day. Nay Philosophers observe that things freely done as often come to pass to the contrary. Again then it was free for them to observe one day in fourteen as well as one in seven, as Breatius professeth, and consequently as well one in twenty, which Rivetus denies. Nay it stood them upon to change the observation, lest men by universal and perpetual practise might be confirmed in an opinion of the necessity of that which is not necessary. It is apparent that as the Lords Day under the Law was one day in seven; So the Lords Day in the Gospel was and still is one Day in seven. And both himself and Gomarus are driven to profess, that we may not allow a less proportion then one in seven to Divine worship. And I appeal to every conscience, to judge by the very light of nature; whether the Lord requiring of the Jews one day in seven to be consecrated unto him, it doth not manifestly follow that we Christians can allow no less then one in seven; and whether it be not fit that the Lords Day should be our holy Day; and as for the allowance of more in a week then one, let them persuade their own Churches thereunto first, and then it will be time enough for us to hearken unto them. And what should move them to illustrate the memory of Christs Resurrection weekly? whereas they contented themselves with a yearly memorial (if at all they observed any such) of his Nativity, Passion and Ascension, and sending down of the Holy Ghost. Why doth he not consider that the day of the week only whereon Christ rose is called the ⟨p. 74⟩Lords Day in Scripture, whereon John the beloved Disciple received from his loving Lord, and master, that Divine revelation of his concerning things to come.

Hee sayeth they did it freely; but of things freely ¹done without any conscience of duty obliging, it was never knowne that so universall a concurrence was found as the observation of the Lords Day. Nay Philosophers observe that things freely done as often come to passe to the contrary. Againe then it was free for them to observe one day in fourteene as well as one in seven, as Breatius professeth, and consequently as well one in twenty, which Rivetus denies. Nay it stood them upon to change the observation, lest men by universall and perpetuall practise might bee confirmed in an opinion of the necessity of that which is not necessary. It is apparent that as the Lords Day under the Law was one day in seven; So the Lords Day in the Gospell was and still is one Day in seven. And both himselfe and Gomarus are driven to professe, that we may not allow a lesse proportion then one in seven to Divine worship. And I appeale to every conscience, to judge by the very light of nature; whether the Lord requiring of the Jewes one day in seven to bee consecrated unto him, it doth not manifestly follow that wee Christians can allow no lesse then one in seven; and whether it bee not fit that the Lords Day should bee our holy Day; and as for the allowance of more in a weeke then one, let them persuade their owne Churches thereunto first, and then it will bee time enough for us to hearken unto them. And what should move them to illustrate the memory of Christs Resurrection weekly? whereas they contented themselves with a yearely memoriall (if at all they observed any such) of his Nativity, Passion and Ascension, and sending downe of the Holy Ghost. Why doth hee not consider that the day of the weeke onely whereon Christ rose is called the

4. If the number of seven, (that is, the observation of one day in seven) in this Commandment be changeable; then as ceremonial, or as political: not as ceremonial; for then the Church ought not to observe it. Nor as political; for in the moral Law precepts political are not given. And to this Rivetus answereth, that the observation of the seventh day is ceremonial: and that the Primitive Church kept it not, neither did the Primitive Church keep it, nor do we keep it as ceremonial; but another seventh day, for Ecclesiastical policy sake, not civill.

4. If the number of seven, (that is, the observation of one day in seven) in this Commandement be changeable; then as ceremoniall, or as politicall: not as ceremoniall; for then the Church ought not to observe it. Nor as politicall; for in the morall Law precepts politicall are not given. And to this Rivetus answereth, that the observation of the seventh day is ceremoniall: and that the Primitive Church kept it not, neither did the Primitive Church keepe it, nor doe we keepe it as ceremoniall; but another seventh day, for Ecclesiasticall policy sake, not civill.

When he saith we keep another seventh day; he implieth ¹that by the seventh formerly mentioned he meant that particular day of the week which the Jews kept; and that we indeed acknowledge to be ceremonial; but in this interpretation of Wallaeus, he manifestly corrupts his adversaries argument, which is plainly directed against the ceremoniality of one day in seven indefinitely considered, and not against the ceremoniality of the Jews seventh. Yet when he saith the Primitive Church did, and we do keep a seventh, but not as ceremonial; he speaks to the point; but his words following have no coherence herewith: so that he may seem to shuffle miserably in this, affecting to decline that which he is not able to answer. But take we him at the best, he must say that the observation of one day in seven was ceremonial, if he speaks to the purpose. Now let him show us if he can, the ceremoniality of one day in seven, and how Christ was the body of it; nothing more common then to affirm that the Jews Sabbath was ceremonial hand over head, without any distinction of the sanctification of the day, and the rest; much less distinguishing between the rest of one day in seven, and the rest of the seventh. At length I found a fair way opened for the explication of the ceremoniality found in the rest on the seventh day. But as for any ceremoniality in the rest of one day in seven; never (I think) any man set his wits on work to devise that. Lastly, ⟨p. 75⟩after such a ceremoniality is devised, we will confer whether in reason such a thing ought to be still observed as was ceremonial unto the Jews; and why may we not as well observe circumcision with the Ethiopians, who observe it only in conformity to Christ, who was circumcised?

When hee saith we keepe another seventh day; he implieth ¹that by the seventh formerly mentioned hee meant that particular day of the weeke which the Iewes kept; and that wee indeed acknowledge to bee ceremoniall; but in this interpretation of Wallaeus, hee manifestly corrupts his adversaries argument, which is plainly directed against the ceremoniality of one day in seven indefinitly considered, and not against the ceremoniality of the Iewes seventh. Yet when he saith the Primitive Church did, and we doe keepe a seventh, but not as ceremoniall; hee speaks to the point; but his words following have no coherence herewith: so that hee may seeme to shuffle miserably in this, affecting to decline that which he is not able to answer. But take wee him at the best, he must say that the observation of one day in seven was ceremoniall, if hee speakes to the purpose. Now let him shew us if he can, the ceremoniality of one day in seven, and how Christ was the body of it; nothing more common then to affirme that the Iewes Sabbath was ceremoniall hand over head, without any distinction of the sanctification of the day, and the rest; much lesse distinguishing betweene the rest of one day in seven, and the rest of the seventh. At length I found a faire way opened for the explication of the ceremoniality found in the rest on the seventh day. But as for any ceremoniality in the rest of one day in seven; never (I thinke) any man set his wits on worke to devise that. Lastly,

Now because Rivetus brings arguments also to the contrary, to prove that the observation of one day in seven, under the Gospel is not necessary, but free: it is fit we should consider them also to prove what force is in them.

Now because Rivetus brings arguments also to the contrary, to prove that the observation of one day in seven, under the Gospell is not necessary, but free: it is fit we should consider them also to prove what force is in them.

¹If by force of the Commandment a seventh day is to be kept, then that day is to be kept which the Commandment hath defined, which is the Sabbath of the Jews.

¹If by force of the Commandement a seventh day is to be kept, then that day is to be kept which the Commandement hath defined, which is the Sabbath of the Iewes.

1. 1Rivet. 1.

To this I answer by denying the consequence, and not contenting ¹my self with a bare denial, I prove it to be inconsequent. For whereas God in commanding the seventh hath therewithal commanded one in seven, and withal specified which of the seven shall be rested on and sanctified unto his service: If it may be made appear that the particularity of rest on the seventh day be abrogated; and no colour can be brought for the abrogation of the proportion of time; to wit, of keeping one day in seven; it will evidently appear herewithall, that this consequence of Doctor Rivetus is unsound. Now this we prove to be most true; forasmuch as the Jews rest on the seventh day was ceremonial prefiguring Christs rest on that day in his grave; as both the fathers of old and modern Divines both Papists, and Protestants, both Lutherans, and Calvinists have acknowledged; but never any man was found to devise a ceremoniality of resting one day in seven; they may as well give themselves to devise a ceremonality in the setting apart of some time in general for Gods holy worship and service.

To this I answer by denying the consequence, and not contenting ¹my selfe with a bare deniall, I prove it to bee inconsequent. For whereas God in commanding the seventh hath therewithall commanded one in seven, and withall specified which of the seven shall bee rested on and sanctified unto his service: If it may bee made appeare that the particularity of rest on the seventh day be abrogated; and no colour can be brought for the abrogation of the proportion of time; to wit, of keeping one day in seven; it will evidently appeare herewithall, that this consequence of Doctor Rivetus is unsound. Now this wee prove to bee most true; forasmuch as the Jewes rest on the seventh day was ceremoniall profiguring Christs rest on that day in his grave; as both the fathers of old and moderne Divines both Papists, and Protestants, both Lutheranes, and Calvinists have acknowledged; but never any man was found to devise a ceremoniality of resting one day in seven; they may as well give themselves to devise a ceremonality in the setting apart of some time in generall for Gods holy worship and service.

1. 1Respon.

2. Now this puts me in mind of another way clearly to demonstrate the inconsequence of Rivetus his argument thus. If it will follow that in case we are bound to such a proportion of time by virtue of this Commandment, therefore we are bound also to keep the seventh day: Then it will follow as well, that because we are bound to set apart some time for the service of God by virtue of this Commandment ⟨p. 76⟩(as all confess) therefore we are bound also to keep such a proportion of time as is here specified, and the seventh day also which is here particulated; For like as God doth not command such a proportion of time in special, but by commanding the observation of the seventh day; in like sort neither doth God Command a time in general to be set apart for his service, but by commanding of such a proportion of time in special, and such a Day in particular.

2. Now this puts me in minde of another way clearely to demonstrate the inconsequence of Rivetus his argument thus. If it will follow that in case wee are bound to such a proportion of time by vertue of this Commandement, therefore wee are bound also to keepe the seventh day: Then it will follow as well, that because wee are bound to set apart some time for the service of God by vertue of this Commandement ⟨p. 76⟩(as all confesse) therefore we are bound also to keepe such a proportion of time as is here specified, and the seventh day also which is here particulated; For like as God doth not command such a proportion of time in speciall, but by commanding the observation of the seventh day; in like sort neither doth God Command a time in generall to bee set apart for his service, but by commanding of such a proportion of time in speciall, and such a Day in particular.

¹2. His second argument runs thus: if the observation of every seventh day be moral it must be known by light of nature, but so it is not. Therefore it is not moral; and seeing it is not political, it must be ceremonial; and therefore doth nor oblige by force of Law moral. To this I answer first.

¹2. His second argument runnes thus: if the observation of every seventh day bee morall it must bee knowne by light of nature, but so it is not. Therefore it is not morall; and seeing it is not politicall, it must bee ceremoniall; and therefore doth nor oblige by force of Law morall. To this I answer first.

1. 1Rivet. 2.

Let but Doctor Rivetus stretch his wits to describe unto ¹us what ceremoniality can possibly be devised in the observation of one day in seven; and when he hath devised it, I dare appeal to his own judgement and conscience for the approbation of it. For I do not think it possible for the wit of man with any colour of reason, to devise a ceremoniality to be constituted in the observation of one day in seven, speaking of it indefinitely as we do, the body whereof can be found in Christ; for of such ceremonies we speak, that as shadows are to flee away when the body comes in place.

Let but Doctor Rivetus stretch his wits to describe unto ¹us what ceremoniality can possibly bee devised in the obsertion of one day in seven; and when hee hath devised it, I dare appeale to his owne judgement and conscience for the appobation of it. For I doe not thinke it possible for the wit of man with any colour of reason, to devise a ceremoniality to be constituted in the observation of one day in seven, speaking of it indefinitly as wee doe, the body whereof can bee found in Christ; for of such ceremonies wee speake, that as shadowes are to flee away when the body comes in place.

1. 1Resp. 1.