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…

The day of the Resurrection was prefigured by that day, wherein ¹the Stone which the builders refused was made the head of the Corner. But that day was the Sabbath Day, therefore by the Sabbath was prefigured the Lords Day.

1. 1Perk.

To this he answers, by denying that the Sabbath day was the day wherein the builders refused that stone; For the Scribes, Pharisees and rulers of the people did always reject Christ, and not ¹the Sabbath day only. And if Austin and Cyprian before him apprehended any such figure, that was by way of accommodation only, not that herein they acknowledged any proper figure.

To this he answers, by denying that the Sabbath day was the day wherein the builders refused that stone; For the Scribes, Pharises and rulers of the people did alwayes reject Christ, and not ¹the Sabbath day onely. And if Austin and Cyprian before him apprehended any such figure, that was by way of accommodation onely, not that herein they acknowledged any proper figure.

1. 1Rivet. Answ.

For answer whereunto I say first; that Master Perkins delivers ¹not this simply of the Sabbath day, but of the Sabbath of the new Testament, as much as to say, the first day of the week whereon Christ rose; For this was the day wherein the stone which the builders refused, was made the head of the corner; and of this day the Prophet speaks, when he saith, This is the day which the Lord hath made, let us be glad and rejoice in it. That like as the Jews had cause to make that day festival and to rejoice therein, wherein God advanced David to the kingdom, who was as a stone, refused before by the builders: in like sort, Christians had as great cause, nay, far greater, to keep that day festival, and to rejoice therein, when God raised Christ from the dead, and gave all power unto him, and making him the head of his Church, as being now manifested to be the son of God, who was before as a stone despised and refused of the builders, but as on this day was made the head of the corner. And not Cyprian and Austin only, but Ambrose upon the Psalms so understands it, and Arnobius also upon the Psalms, as Heresh bachius observeth. And Doctor Rivetus is too blame in construing Perkins in such manner, as if he should confine the builders rejection of Christ to the Sabbath day, whereof there is no colour in Master Perkins, but that which he insists upon is this, that the day wherein Christ (formerly rejected by the builders) was made head of the corner, was the day of Christs resurrection, and of this day it is said by the Psalmist, This is the day which the Lord hath made, let us rejoice and be glad in it; Which is most remarkable for the justification of our celebration of the Lords Day, as by▪ Divine authority. Especially considering what Bishop Lake, that learned and pious, and most rational Divine hath observed, that always the work of the day is the ground of hallowing the day, and for proof hereof, ⟨p. 140⟩he appeals to the due consideration of all festivals in the observation thereof, whether Divine or humane. Master Perkins his words are these (but I know not how Doctor Rivetus might be deceived by a mis-translation of them) The day of Christs resurrection was prefigured by that day wherein the stone which the builders refused was made the head of the corner, Psal. 118. 24. and in that it was prefigured, it was appointed by God.

For answer whereunto I say first; that Master Perkins delivers ¹not this simply of the Sabbath day, but of the Sabbath of the new Testament, as much as to say, the first day of the weeke whereon Christ rose; For this was the day wherein the stone which the builders refused, was made the head of the corner; and of this day the Prophet speakes, when he saith, This is the day which the Lord hath made, let us be glad and rejoyce in it. That like as the Jewes had cause to make that day festivall and to rejoyce therein, wherein God advanced David to the kingdome, who was as a stone, refused before by the builders: in like sort, Christians had as great cause, nay, farre greater, to keepe that day festivall, and to rejoyce therein, when God raised Christ from the dead, and gave all power unto him, and making him the head of his Church, as being now manifested to be the sonne of God, who was before as a stone despised and refused of the builders, but as on this day was made the head of the corner. And not Cyprian and Austin onely, but Ambrose upon the Psalmes so understands it, and Arnobius also upon the Psalmes, as Heresh bachius observeth. And Doctor Rivetus is too blame in construing Perkins in such manner, as if he should confine the builders rejection of Christ to the Sabbath day, whereof there is no colour in Master Perkins, but that which he insists upon is this, that the day wherein Christ (formerly rejected by the builders) was made head of the corner, was the day of Christs resurrection, and of this day it is said by the Psalmist, This is the day which the Lord hath made, let us rejoyce and be glad in it; Which is most remarkable for the justification of our celebration of the Lords Day, as by▪ Divine authority. Especially considering what Bishop Lake, that learned and pious, and most rationall Divine hath observed, that alwayes the worke of the day is the ground of hallowing the day, and for proofe hereof, ⟨p. 140⟩hee appeales to the due consideration of all festivalls in the observation thereof, whether Divine or humane. Master Perkins his words are these (but I know not how Doctor Rivetus might be deceived by a mis-translation of them) The day of Christs resurrection was prefigured by that day wherein the stone which the builders refused was made the head of the corner, Psal. 118. 24. and in that it was prefigured, it was appointed by God.

1. 1Reply.

The last reason of Master Perkins is this: God is Lord of times and seasons, and therefore in all equity, the altering and disposing ¹thereof is in his hands, and belongs to him alone, Act. 1. 10. Times and seasons the Father hath kept in his own hands. Again, Christ is called the Lord of the Sabbath. And Antiochus Epiphanes is condemned by the Holy Ghost, because he took upon him to alter times: Besides that, Daniel saith, it is God alone that changeth times and seasons, Dan. 2. 4. Now, if it be proper unto ²God as to create, so to determine and dispose of times, then he hath not left the same to the power of any creature; And therefore, as the knowledge thereof, so the appointment and alteration of the same either in general or particular, belongs not to the Church, but is reserved to him. The Church then neither may nor can alter the Sabbath Day.

The last reason of Master Perkins is this: God is Lord of times and seasons, and therefore in all equity, the altering and disposing ¹thereof is in his hands, and belongs to him alone, Act. 1. 10. Times and seasons the Father hath kept in his own hands. Againe, Christ is called the Lord of the Sabbath. And Antiochus Epiphanes is condemned by the Holy Ghost, because hee tooke upon him to alter times: Besides that, Daniel saith, it is God alone that changeth times and seasons, Dan. 2. 4. Now, if it be proper unto ²God as to create, so to determine and dispose of times, then he hath not left the same to the power of any creature; And therefore, as the knowledge thereof, so the appointment and alteration of the same either in generall or particular, belongs not to the Church, but is reserved to him. The Church then neither may nor can alter the Sabbath Day.

To this D. Rivetus answereth, that the words of Daniel touching the change of times and opportunities, are delivered in reference ¹to the periods and changing of Kingdoms and Monarchies, as appears by the argument of the Prophecy.

To this D. Rivetus answereth, that the words of Daniel touching the change of times and opportunities, are delivered in reference ¹to the periods and changing of Kingdomes and Monarchies, as appeares by the argument of the Prophecy.

1. 1Rivet. Answ.

And no more doth D. Rivetus deliver in excepting against his annotations: for as he acknowledgeth M. Perkins scriptorem ¹modestissimum, a most modest writer; so he carrieth himself most modestly towards him. But I hope without any breach of modesty, I may profess, that I find no accurateness in each of his allegations, save one, namely, that wherein ⟨p. 141⟩Christ professeth himself Lord of the Sabbath; and it is enough for the present, that God reserves to himself power of ordering times for his service; yet it cannot be denied, but God hath left power to his Church, upon good occasion, to set some time apart for exercise of piety. But whereas it is apparent, that God himself took upon him the ordering of the time for the Sabbath, and accordingly Christ calls himself The Lord of the Sabbath; as he constituted it, so none but he can abrogate it, and ordain another in the place of it. Now, whereas D. Rivetus saith, that he hath left this power unto his Church; it stands him upon to prove it. We find our Saviour supposeth us Christians to have a Sabbath after his resurrection, Matth. 24. 20. as well as the Jews had before: we find that in the Apostles days, the first day of the week was set apart for this; which could not be, but by the joint consent of the Apostles, we find that the day of the week (not the day of the year) wherein Christ rose, by Saint John himself called the Lords Day, an evident argument, that in his time it was so generally received. We find that never any work of God did give better cause to profess, that The day thereof was the day that the Lord had made, let us be glad and rejoice therein; then the day wherein Christ rose from the dead, and thereby was declared to be the Son of God, even that stone which the builders refused to be made the head of the corner. And how strange is it, that the Church for 1500. years space should no where offer to alter it; if in no other respect, yet in this, to manifest that the Church is endued with such liberty and power, and to prevent the superstitious observation of the day as a thing necessary, if it be not necessary. Lastly, if this liberty be still in the Church; in case they should exercise this liberty, what inconvenience would follow upon the exercising of a lawful liberty? But infinite inconvenience would follow hereupon:

for seeing this liberty is equally communicated to each particular Church, it will follow, that it is lawful for our English Church to institute the Monday, the French Church the Tuesday, the Hollanders the Wednesday, the Germans Thursday, the Danes Friday, the Swedes the Saturday, and the Polonians the Sunday; what an intolerable scandal were this amongst Christians? ⟨p. 142⟩Thus our liberty opens way to revive the Jews Sabbath, or to concur with the Turks, who make Friday their holy day, nay, what scandal also to all the Heathens throughout the world? For, suppose that as the Jews keep the Saturday, and the Turks their Friday; so other heathenish nations according to their several religions should divide the other days of the week to be hallowed between them; each religion keeping to their own day most exactly: When they should find no agreement amongst Christians, what an intolerable scandal were this unto them, to harden them against the profession of the Gospel, when they see so little agreement among the professors of it? And what should move us to affect liberty in this which opens a way to such dissension and confusion; and not rather rejoice in this, that to prevent such miserable inconveniences, God himself hath marked out unto us the first day of the week to be the Lords Day, in place of the Jewish Sabbath, which was the Lords holy day unto them, by the most wonderful and comfortable work that ever was wrought, even the resurrection of our Lord and Saviour from the dead, thereby manifesting him to be the Son of God, and fulfilling that prophecy of old concerning the stone which the builders refused, and making him the head of the corner on that day; all power being given unto him both in heaven and in earth. Matth. 28. thus drawing us in the Prophets language to profess and say first, This is the Lords doing, and it is marvellous in our eyes: and secondly, to conclude there-hence in the words immediately following; This is the day which the Lord hath made, let us be glad and rejoice in it; this undoubtedly is our Christian festival;

for seeing this liberty is equally communicated to each particular Church, it will follow, that it is lawfull for our English Church to institute the Munday, the French Church the Tuesday, the Hollanders the Wednesday, the Germans Thursday, the Danes Friday, the Swedes the Saturday, and the Polonians the Sunday; what an intolerable scandall were this amongst Christians? ⟨p. 142⟩

this day of the week, and not this day of the year, (which is remarkable) being called by Saint John, The Lords Day, the day wherein Christ appeared unto him, and gave unto him the book of Revelation, concerning the secrets of his providence to be fulfilled upon the world for the time to come, even till his second coming to destroy the world with fire, and to bless us with new heavens, and a new earth, wherein dwelleth righteousness; the metropolis of which new world, shall be new Jerusalem. And albeit Doctor Rivetus according to his pious ingenuity which crowns his ⟨p. 143⟩learning and cathedral sufficiencies, professeth, that what hitherto hath been spoken by him of the choice and possible change of that day; he hath not to any such end ventilated, as to favour their profaneness who on holy days and chiefly on that day, which by so universal a consent even from the beginning of Christianity hath been consecrated to such use, neglecting Gods Service, not only refuse to omit one day in prosecuting works tending to the use of life temporal: but also by unnecessary actions, as by pleasant sports, stage plays, by intemperance also and riot profane the day, not without reason dedicated to the Lord. Yet what just occasion hereby may be in all places and like enough is taken in most places by this doctrine of his who seeth not? For albeit public authority in some places hath by laws countenanced the solemnization of the Lords Day; for which we of this land have cause to bless God so as I think no Nation more; in consideration of many Laws one after another and by degrees made to restrain abuses on that day, as tending to the manifest profanation thereof; and by none more then by that act of Parliament in the first of King Charles, wherein all men are forbidden to come out of their Parishes upon that day about any sports and pastime, evidently manifesting hereby (as formerly hath been proved) that all sports and pastimes are profanations of our Christian Sabbath observed on that day, and that in the judgement of the whole Parliament consisting of the Kings Majesty the head thereof, with his Lords spiritual (all the Bishops of the Kingdom) and temporal, together with the House of Commons; yet if once it shall be received according to D.

this day of the weeke, and not this day of the yeere, (which is remarkable) being called by Saint Iohn, The Lords Day, the day wherein Christ appeared unto him, and gave unto him the booke of Revelation, concerning the secrets of his providence to be fulfilled upon the world for the time to come, even till his second comming to destroy the world with fire, and to blesse us with new heavens, and a new earth, wherein dwelleth righteousnesse; the metropolis of which new world, shall be new Jerusalem. And albeit Doctor Rivetus according to his pious ingenuity which crownes his

Rivets doctrine of the Sabbath, that it is in the power of each Church to set apart what proportion of time they think fit for Divine Service, and what day they think fit, who perceives not that they may if they will, order it in such a manner, as that twice a day they shall come to Church, and the rest of the day spend as they think good, either in the works of their calling, or upon their pleasures: And whence all this zeal (so opposite to holiness in the issue) proceeds, I know not, save only to uphold the credit of Calvin; who professeth that he doth not so regard the number of seven, as that he would tie any to the servitude thereof; ⟨p. 144⟩and yet I have endeavoured to show that neither this nor other passages taken out of his institutions, makes any thing for them. And withal it is a wonder to behold how this of Calvin is taken up, and obtruded upon us, by them who otherwise hate both the name and memory of Calvin. And as for Doctor Rivets honest and pious instructions as concerning the duties and our demeanours to be performed on this day, we may easily perceive how little worth they are and how easily they vanish into smoke, after that he hath in the doctrinal part of the Sabbath laid so unhappy a foundation, and that by so poor reasons and mean carriage of himself, that as I verily think, throughout all his writings there is not to be found the like.

Rivets doctrine of the Sabbath, that it is in the power of each Church to set apart what proportion of time they thinke fit for Divine Service, and what day they thinke fit, who perceives not that they may if they will, order it in such a manner, as that twise a day they shall come to Church, and the rest of the day spend as they thinke good, either in the works of their calling, or upon their pleasures: And whence all this zeale (so opposite to holinesse in the issue) proceeds, I know not, save onely to uphold the credit of Calvin; who professeth that he doth not so regard the number of seaven, as that he would tie any to the servitude thereof; ⟨p. 144⟩and yet I have endeavored to shew that neither this nor other passages taken out of his institutions, makes any thing for them. And withall it is a wonder to behold how this of Calvin is taken up, and obtruded upon us, by them who otherwise hate both the name and memory of Calvin. And as for Doctor Rivets honest and pious instructions as concerning the duties and our demeanors to bee performed on this day, we may easily perceive how little worth they are and how easily they vanish into smoake, after that hee hath in the doctrinall part of the Sabbath layd so unhappy a foundation, and that by so poore reasons and meane cariage of himselfe, that as I verily thinke, throughout all his writings there is not to bee found the like.

For consider whether he had any hope to set so much as a face and outward show of probability upon his discourse, unless first he had manifestly corrupted the adversaries tenet, as appears by his proposing it, p. 119. Col. 1. By these (saith he) and other arguments drawn from Christian liberty, it is sufficiently deduced that they who maintain the Sabbath day not so much to be taken away as to be translated unto the Lords Day, and so changed, and do indeed think it more holy (then another day) and that not only in regard of ordination, and use, but in respect of signification and effect do cross some without Christian liberty, which is most certain of the Papists.

For consider whether hee had any hope to set so much as a face and outward shew of probability upon his discourse, unlesse first he had manifestly corrupted the adversaries tenet, as appeares by his proposing it, p. 119. Col. 1. By these (saith he) and other arguments drawn from Christian liberty, it is sufficiently deduced that they who maintaine the Sabbath day not so much to be taken away as to be translated unto the Lords Day, and so changed, and doe indeed thinke it more holy (then another day) and that not onely in regard of ordination, and use, but in respect of signification and effect doe crosse some without Christian liberty, which is most certaine of the Papists.

And indeed Walaeus makes it appear that Calvin writes herein against the superstitious Papists. And did Rivetus oppose them only it were well; but it is apparent that he disputes not so much against Papists in this argument as against Protestants, even such as himself. But can he show of any of them, that they account the Lords Day more holy then any other in respect of any mysterious signification (for so Calvin speaks in this place) of effect? undoubtedly he cannot. We observe a day in the week only for order and policy sake Ecclesiastical: mysterious significations in days were peculiar only to the Jews. Only we think it fit, that to prevent dissension and confusion, God should mark out that day unto us to be observed, and not leave it unto us, and so he hath; the Scripture calling the first day of the week the Lords Day; and that upon ⟨p. 145⟩such a ground as a greater was never known to ground a festivity thereupon consecrated to the exercises of piety, even the day wherein the stone that was refused by the builders was made the head of the corner; This was the Lords doing, and it is and ever shall be marvellous in our eyes, and gives us cause to say with the Psalmist thereupon: This is the day which the Lord hath made, we will rejoice and be glad in it. So that all the passages in the Apostles writings against difference of days are no more against us then against Doctor Rivetus himself. Now it is time to return to our Prefacer. I do not find that Suarez undertakes to defend the Doctrine of Calvin and Chemnitius (such as here is pretended to be their Doctrine) but rather opposeth it. If such were their doctrine as this Prefacer would fain obtrude upon us, from the authority of the D. discourse which he translateth. For Suarez professeth, Celebritatem Dominicae diei haberi ex communi usu & sensu Ecclesiae & in ipsa scriptura Novi Testamenti commendari: that the celebrity of the day is had by the universal use and sense of the Church, and is commended unto us in the very Scripture of the New Testament; I have endeavoured to justify it out of the Old Testament also; and in express terms, that it is to be unchangeable Practicè & moraliter, practically and morally; as Doctor Prideaux acknowledgeth, and withal expoundeth after his understanding of it;

And indeed Walaeus makes it appeare that Calvin writes herein against the superstitious Papists. And did Rivetus opposethem onely it were well; but it is apparant that hee disputes not so much against Papists in this argument as against Protestants, even such as himselfe. But can hee shew of any of them, that they account the Lords Day more holy then any other in respect of any mysterious signification (for so Calvin speaks in this place) of effect? undoubtedly he cannot. We observe a day in the weeke only for order and policy sake Ecclesiasticall: mysterious significations in dayes were peculiar only to the Jewes. Only we thinke it fit, that to prevent dissension and confusion, God should marke out that day unto us to be observed, and not leave it unto us, and so hee hath; the Scripture calling the first day of the weeke the Lords Day; and that upon

and Doctor Rivetus also affirming this kind of unchangeableness to arise from hence that no sufficient cause can be given of the change and abrogation of it. This Prefacer and such as are of his spirit may do well to deal plainly, and to profess that it is in the power of the Church to make the Lords Day to cease to be the Lords Day.

and Doctor Rivetus also affirming this kinde of unchangeablenesse to arise from hence that no sufficient cause can be given of the change and abrogation of it. This Prefacer and such as are of his spirit may doe well to deale plainly, and to professe that it is in the power of the Church to make the Lords Day to cease to be the Lords Day.

From their Doctrine pretended by him he proceeds to their practise, professing it to be devoid of any the least superstitious rigour; esteeming it to be a day left arbitrary, and therefore open to all lawful and honest recreations by which the mind may be refreshed, and the spirit quickened; as in Geneva all honest exercises, shooting in pieces, long Bows, cross Bows are used in the Sabbath day, and that both in the morning before and after the Sermon; And truly I do ⟨p. 146⟩not find my self prone to censure them for any superstition in this. But this author takes liberty to censure them for superstitious, who think these courses unlawful on the Sabbath Day. I make bold to call the Lords Day our Sabbath; because our Saviour plainly gives us to understand that we Christians should have one day in the week for our Sabbath, Ma. 24. 20. as well as the Jews had; and secondly because the book of Homilies professeth that Sunday is our Sabbath. Nobis non licet esse tam disertis. We may not be so elegant as to censure them for profaning the Lords Day by these and such like courses. Yet the act of Parliament, 1. Caroli forbids any man to come out of his Parish on the Lords Day, about any sports and pastimes; which restraint tending to this end, namely to preserve the Sabbath from profanation, doth manifestly give us to understand that to come out of a mans parish on that day about any sports or pastimes is to profane the Sabbath: and seeing as before I have showed, that to come out of a mans parish on that day about such a work as doth not profane the Sabbath, is not to profane the Sabbath, as to hear a sermon, or to fetch a surgeon or Physician to a sick person in case of necessity; but only to come out of a mans own Parish about such a work as doth profane the Sabbath, such a coming out of a mans own Parish on that day, and such alone doth profane the Sabbath; hence it followeth evidently that all manner of sports and pastimes on that day, are so many profanations of the Sabbath in the judgement of all the Prelates of this Kingdom, and of the whole Parliament.

From their Doctrine pretended by him hee proceedes to their practise, professing it to bee devoyd of any the least superstitious rigour; esteeming it to be a day left arbitrary, and therefore open to all lawfull and honest recreations by which the minde may be refreshed, and the spirit quickened; as in Geneva all honest exercises, shooting in pieces, long Bowes, crosse Bowes are used in the Sabbath day, and that both in the morning before and after the Sermon; And truly I doe

Now let every sober Reader judge whether my self as an English man have not better ground from an act of Parliament to censure them of Geneva for profaners of the Sabbath in the case here pretended then this Prefacer from the practise of Geneva by the relation of Robert Johnson, to censure us that do mislike them herein (if this be their practise) for superstitious observers of the Sabbath; especially considering that he cannot fasten this censure upon such as my self, but withal he must pass the same, upon all Prelates of the Kingdom, together with the Lords temporal, and the whole ⟨p. 147⟩house of Commons. And as for the exercises here mentioned, I find them to fall wondrously short, of that which the author avoucheth, as namely, that they esteem the Sabbath to lie open to all honest exercises and lawful recreations; for I make no question but in this Prefacer his opinion there are far more exercises, and lawful recreations then that of shooting which alone is here mentioned; and whereas such things are permitted in the very morning of the Sabbath, and aswell afore as after Sermon, I find no thing answerable hereunto in the practise of our Church. Neither do I find that the exercises here mentioned are so much accommodated to the refreshing of the mind and quickening of the spirit; as to make their bodies active and expedite in some functions which may be for the service of the common Wealth. And lately upon enquiry hereabout I have received information, that at Geneva, after evening prayer, only the youth doth practise shooting in Guns to make them more ready, and expert for the defence of the City, which is never out of danger.

Now let every sober Reader judge whether my selfe as an English man have not better ground from an act of Parliament to censure them of Geneva for prophaners of the Sabbath in the case here pretended then this Praefacer from the practise of Geneva by the relation of Robert Iohnson, to consure us that doe mislike them herein (if this bee their practise) for superstitious observers of the Sabbath; especially considering that hee cannot fasten this censure upon such as my selfe, but withall hee must passe the same, upon all Prelates of the Kingdome, together with the Lords temporall, and the whole ⟨p. 147⟩house of Commons. And as for the exercises here mentioned, I finde them to fall wondrously short, of that which the author avoucheth, as namely, that they esteeme the Sabbath to lie open to all honest exercises and lawfull recreations; for I make no question but in this Praefacer his opinion there are farre more exercises, and lawfull recreations then that of shooting which alone is here mentioned; and whereas such things are permitted in the very morning of the Sabbath, and aswell afore as after Sermon, I finde no thing answerable hereunto in the practise of our Church. Neither doe I finde that the exercises here mentioned are so much accommodated to the refreshing of the minde and quickning of the spirit; as to make their bodies active and expedite in some functions which may be for the service of the common Wealth. And lately upon enquiry hereabout I have receaved information, that at Geneva, after evening prayer, onely the youth doth practise shooting in Guns to make them more ready, and expert for the defence of the City, which is never out of danger.

They have also at four a Clock on the Morning both Service and a Sermon for their servants, and 2. more in every Church; the one in the fore-noon, the other in the After-noon, beside Catechizing the youth on the Sabbath Day: And Bishop Lake wished that such a course were general, as is in his Majesties Court, to have a Sermon in the Morning for the servants on the Sabbath day. And I see no cause to dissent from Gerardus in specifying 4. particulars whereby the Sabbath is not violated. Parva, Necessarium, Respublica, cum pietaete. Undoubtedly hunting is as commendable as, (and more generous exercise) then any of these, and the Kings Majesty though much delighted herein, yet never useth to hunt on the Sabbath Day Morning or Evening. And I have cause to come but slowly to the believing hereof, because it is Calvins Doctrine concerning the Sabbath, that albeit under the Gospel we are not bound to so rigorous a rest as the Jews were, yet that still we are obliged to abstain from all other works, as they are Avocamenta à sacris studiis & meditationibus, Avocations from holy studies and Meditations; ⟨p. 148⟩and their Ministers, I should think do not well if they fail to mind them hereof, unless both they and the people are fallen from Calvins Doctrine in this point, in which case I see no just cause why any should choke us therewith, but give us as much liberty to dissent from him in the Doctrine of the Sabbath as they of Geneva take unto themselves. Again Beza is well known to have professed upon, Revel. 1. 10. that the observation of the Lords Day is, traditionis Apostolicae & vere Divinae, and consequently that the day is not left arbitrary; neither hath this author proved that the Presbytery and states of Geneva, both Ecclesiastical, and political have committed any revolt or apostasy thereto from Beza in this point. It is well he acknowledgeth some recreation not suffered there, as namely dancing; but this he saith they hold unlawful, which simply delivered as by this author it is, is incredible unto me, neither hath this authors word any sufficient authority to deliver me from this incredulity: yet some manner of dancing may perhaps be generally forbidden in the French Protestant Churches. This strictness-(the Prefacer saith) is noted by some to have been a great hinderer to the growth of the reformed Religion;

They have also at foure a Clocke on the Morning both Service and a Sermon for their servants, and 2. more in every Church; the one in the fore-noone, the other in the After-noon, beside Catechizing the youth on the Sabbath Day: And Bishop Lake wished that such a course were generall, as is in his Majesties Court, to have a Sermon in the Morning for the servants on the Sabbath day. And I see no cause to dissent from Gerardus in specifying 4. particulars whereby the Sabbath is not violated. Parva, Necessarium, Respublica, cum pietaete. Undoubtedly hunting is as commendable as, (and more generous exercise) then any of these, and the Kings Majesty though much delighted herein, yet never useth to hunt on the Sabbath Day Morning or Evening. And I have cause to come but slowly to the believing hereof, because it is Calvins Doctrine concerning the Sabbath, that albeit under the Gospell we are not bound to so rigorous a rest as the Jewes were, yet that still wee are obliged to abstaine from all other works, as they are Avocamenta à sacris studiis & meditationibus, Avocations from holy studies and Meditations;