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…

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⟩Thus our liberty opens way to revive the Jewes Sabbath, or to concurre with the Turks, who make Friday their holy day, nay, what scandall also to all the Heathens throughout the world? For, suppose that as the Jewes keepe the Saturday, and the Turks their Fryday; so other heathenish nations according to their severall religions should divide the other daies of the weeke 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 scandall 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 dissention and confusion; and not rather rejoyce in this, that to prevent such miserable inconveniences, God himselfe hath marked out unto us the first day of the weeke 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 Sonne of God, and fulfilling that prophecie 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 professe 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 rejoyce in it; this undoubtedly is our Christian festivall;

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.

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;

which belike is advantaged so much the more with us in as much as it is not hindered; but he quotes no author for that. As for the author he quotes, I have not hitherto found that he hath arrived to any great authority or credit in the World for the truth of his relations. Neither hath the wisdom of our Church or state taken any contrary course hitherto either by Statute or Canon to promote reformation amongst us; what they may do hereafter I know not; when such spirits as this Prefacer may be so fortunate as to sit near the stern. Whether the French Churches have found it so as this Geographer is said to report I know not; but for their judgment herein I must expect until I hear more thereof.

which belike is advantaged so much the more with us in as much as it is not hindred; but he quotes no author for that. As for the author he quotes, I have not hitherto found that hee hath arrived to any great authority or credit in the World for the truth of his relations. Neither hath the wisdome of our Church or state taken any contrary course hitherto either by Statute or Canon to promote reformation amongst us; what they may doe hereafter I know not; when such spirits as this Prefacer may bee so fortunate as to sit neare the sterne. Whether the French Churches have found it so as this Geographer is sayd to report I know not; but for their judgment herein I must expect untill I heare more therof.

¹Sect. 7.

1. 1Pref.

Which being so, the judgement and practice of so many men, and of such several persuasions in the controverted point of the Christian faith, concurring unanimously together; the miracle is the greater, that we in England should take up a contrary opinion, and thereby separate our selves from all that ⟨p. 149⟩are called Christian; yet so it is, I skill not how it comes to pass, but so it is, that some among us have revived again the Jewish Sabbath, though not the day it self, yet the name and thing. Teaching that the commandment of sanctifying every seventh day, as in the Mosaical Decalogue, is natural, moral and perpetual; that whereas all things else in the Jewish Church were so changed, that they were clean taken away, This day (meaning the Sabbath) was so changed, that it still remaineth; and lastly, that the Sabbath was not any of those ceremonies which were justly abrogated at Christs coming. All which positions are condemned for contrary to the Articles of the Church of England; as in a comment on those Articles perused, and by the lawful authority of the Church allowed to be public, is most clear and manifest; which doctrinals, though dangerous in themselves, and different from the judgement of the ancient Fathers, and of the greatest Clerks of the later times, are not yet half so desperate as that which followeth thereupon in point of practice: For these positions granted and entertained as orthodox, what can we else expect, but such strange paradoxes, as in the consideration of the premisses have been delivered from some pulpits in this kingdom, as viz. That to do any servile work or business on the Lords Day, is as great a sin as to kill a man, or to commit adultery; that to throw a bowl, to make a feast, or dress a wedding dinner on the Lords Day, is as great a sin, as for a man to take a knife and cut his child's throat; that to ring more bells than one on the Lords Day, is as great a sin, as to commit murder. The author which reports them all, was present when the broacher of the last position was convented for it. And I believe him in the rest; the rather, since I have heard it preached in London, that the law of Moses whereby death temporal was appointed for the Sabbath-breaker was yet in force, and that who ever did the works of his calling on the Sabbath day, was to die therefore.

Which being so, the judgement and practice of so many men, and of such severall perswasions in the controverted point of the Christian faith, concurring unanimously together; the miracle is the greater, that we in England should take up a contrary opinion, and thereby separate our selves from all that

And I know also, that in a town of mine acquaintance, the Preachers there had brought the people to that pass, that neither baked nor roast meat was to be found in all the parish for a Sundays dinner throughout the year. These are the ordinary ⟨p. 150⟩fruits of such dangerous doctrines; and against these, and such as these, our Author in this following Treatise doth address himself, accusing them that entertain the formal doctrinals every where, of no less than Judaism, and pressing them with that of Austin, that they who literally understand the fourth Commandment, do not yet savour the Spirit: Section the third.

And I know also, that in a towne of mine acquaintance, the Preachers there had brought the people to that passe, that neither baked nor rost meat was to be found in all the parish for a Sundayes dinner throughout the yeere. These are the ordinary ⟨p. 150⟩fruits of such dangerous doctrines; and against these, and such as these, our Author in this following Treatise doth addresse himselfe, accusing them that entertaine the formall doctrinalls every where, of no lesse than Judaisme, and pressing them with that of Austin, that they who literally understand the fourth Commandement, doe not yet savour the Spirit: Section the third.

Exam.

Austin somewhere saith, that he who looks for miracles in these days for confirmation of the truth, Magnum ipse prodigium est, himselfe may go for a monster; he doth not say; It is a miracle that men so should do. Men may be sottish, even to admiration, and such if this Prefacer proves; we will not say it is a miracle: mira, wonderful things may be wrought not only by the practice of Satan, but in the very courses of men, but God is he alone that worketh miracles. He talks of unanimous concurrence of men of several persuasions otherwise in the controverted points of Christian faith, and that both in judgement and practice with him in his way; he loves to speak with a full mouth, and to make a great noise, as the Hogs in Aelian did, when their owner shore them; which gave him occasion to say, That there was a great deal of cry, but a little wool. And let the indifferent judge whether the wool be answerable to the noise this Prefacer makes. Now, the men of several persuasions whom he avoucheth are Papists, and Protestants, and amongst the Protestants, both Lutherans and Calvinists. And hitherto he hath spoken of four particulars; I desire the reader would take notice of the modesty of this author in each of them compared with the noise here he makes concerning them; as if he were as much cracked in his brain, as he who standing upon the key at Athens, with a note book in his hands, set down every ship that entered into the road as his, when he was not owner of any one of them. So I shall make it appear, that this Prefacer hath title to none of the sides he boasts of for the countenancing of his way in any one of the particulars mentioned. The first particular is about the original institution of the Sabbath; as whether God commanded it immediately upon the creation. This author denies the institution of it before the promulgation of the law upon mount ⟨p. 151⟩Sinai; And what strength of suffrages doth he bring for this amongst the Protestants, whether Lutherans or Calvinists? Surely not one Lutheran that I know; but of others all that he avoucheth by himself are but Doctor Prideaux and Gomarus, and by his assistance, Vatablus and Musculus; on the contrary are alleged by Walaeus: 1. Luther himself: 2. Zuinglius: 3. Calvin: 4. Beza: 5. Peter Martyr: 6. Bullinger: 7. Zanchius: 8. Ursinus: 9. Gualterus: 10. Aretius: 11. Bertramus: 12. Mercerus: 13.

Austin somewhere saith, that he who lookes for miracles in these dayes for confirmation of the truth, Magnum ipse prodigium est, himselfe may goe for a monster; he doth not say; It is a miracle that men so should doe. Men may be sottish, even to admiration, and such if this Prefacer proves; we will not say it is a miracle: mira, wonderful things may be wrought not only by the practice of Satan, but in the very courses of men, but God is he alone that worketh miracles. He talkes of unanimous concurrence of men of severall perswasions otherwise in the controverted points of Christian faith, and that both in judgement and practice with him in his way; he loves to speake with a full mouth, and to make a great noise, as the Hogs in Aelian did, when their owner shore them; which gave him occasion to say, That there was a great deale of cry, but a little wooll. And let the indifferent judge whether the wooll be answerable to the noise this Prefacer makes. Now, the men of severall perswasions whom hee avoucheth are Papists, and Protestants, and amongst the Protestants, both Lutherans and Calvinists. And hitherto he hath spoken of foure particulars; I desire the reader would take notice of the modesty of this author in each of them compared with the noise here hee makes concerning them; as if he were as much crackt in his braine, as hee who standing upon the key at Athens, with a note booke in his hands, set downe every ship that entred into the road as his, when he was not owner of any one of them. So I shall make it appeare, that this Prefacer hath title to none of the sides he boasts of for the countenancing of his way in any one of the particulars mentioned. The first particular is about the originall institution of the Sabbath; as whether God commanded it immediatly upon the creation. This author denies the institution of it before the promulgation of the law upon mount

Antonius Fayus: 14. Junius: 15. Zepperus: 16. Martinius: 17. Alstedius. The same is justified by Rivetus, who voucheth no less than thirty Writers of note to concur in this; Now let the indifferent judge on whose side is the miracle this Prefacer speaks of, in his rhetorical amplifications, on his side, or on ours. Yet not one English Divine is mentioned, either by Walaeus or Rivetus amongst this number. 2. Then as for Papists: Tostatus indeed disputes against this opinion of ours, but his reasons I have answered; and Catarinus a Popish Prelate, as well as Abulensis, is acknowledged by this Author to oppose Tostatus in this; neither hath he or Doctor Prideaux undertaken to answer him. Only this Prefacer, after his bold fashion, saith, that Catarinus took up arms against Tostatus with ill success, it hath been manifest that for ought doth appear, Catarinus hath had better success than Tostatus; For Pererius takes Tostatus his part, yet all the Rhemists on Apoc. 1. 10. do manifest themselves to take part with Catarinus, and Gomarus acknowledgeth as much of Marius. And Rivetus also allegeth Augustinus Steuchus, Genebrard, Jacobus Solianus, Cornelius de Lapide, Emmanuel Sa, and Ribera, all concurring against Tostatus and all Papists, yea, many of them Jesuits. Hereby let the reader judge of the modesty of this Author; and on whose side the feigned miracle is, on his side, or on ours. For it is manifest hitherto, that the men he speaks of, of several persuasions otherwise, are by far, more for us than for him. But it may be in this particular, his glory is, that the Fathers are rather for his opinion than for us. But upon what ground? Is it from any evidence of Scripture? nothing less, not one of them building hereupon; and as for evidences, they ⟨p. 152⟩bring none, save that the Scripture doth not particulate, that the Patriarchs of old observed the Sabbath. Yet it was not to be held a general rule, that Argumentum non valet ab authoritate negativè; the argument drawn from authority doth not hold negatively in matter of fact. Secondly, not only our Divines, as Hospinian and Walaeus, that the meaning of the Fathers is only this, that the Patriarchs did not observe it after a Jewish manner, but Jacobus Salianus a Papist affirms the same particularly of Tertullian; as Rivetus voucheth him in his answer to Gomarus, pag. 21.

Antonius Fayus: 14. Iunius: 15. Zepperus: 16. Martinius: 17. Alstedius. The same is justified by Rivetus, who voucheth no lesse than thirty Writers of note to concurre in this; Now let the indifferent judge on whose side is the miracle this Prefacer speakes of, in his rhetoricall amplifications, on his side, or on ours. Yet not one English Divine is mentioned, either by Walaeus or Rivetus amongst this number. 2. Then as for Papists: Tostatus indeed disputes against this opinion of ours, but his reasons I have answered; and Catarinus a Popish Prelate, as well as Abulensis, is acknowledged by this Author to oppose Tostatus in this; neither hath he or Doctor Prideaux undertaken to answer him. Onely this Prefacer, after his bold fashion, saith, that Catarinus tooke up armes against Tostatus with ill successe, it hath beene manifest that for ought doth appeare, Catarinus hath had better successe than Tostatus; For Pererius takes Tostatus his part, yet all the Rhemists on