The Christian Sabbath Defended, Preface
The Preface.
I Have now a long time taken notice of much difference and contention about the morality of the fourth Commandement, but I never gave my ſelfe to looke into the bottome of it till now. I ever conceived it for the ſubſtance to be Morall; otherwiſe, what ſhould it make among the ten Commandements, which all account the Law morall, in diſtinction both from the law judiciall, and the law ceremoniall given by Moſes unto the Jewes. Theſe ten Commandements the Lordſpake from the top of mount Sina, in the hearing of all the people; and by way of preparation to ſo notable a ſervice, as to meet with God, and to heare him ſpeake unto them,Exod. 19.10. two dayes were given them to ſanctifie themſelves and to waſh their cloathes; 11.that they might be ready on the third day: for the third day the Lord would come downe on mount Sina. And ſo it came to paſſe. For when Moſes brought forth the people out of the Campe to meet with God, 17.and they ſtood at the nether part of the Mount: 18.Mount Sina was altogether on a ſmoake, becauſe the Lord deſcended upon it in fire: and the ſmoake thereof aſcended as the ſmoake of a furnace, and the whole mount quaked greatly. And all the people ſaw the thundrings and the lightnings, and the noiſe of the trumpet, Exod. 20.18.and the mountaine ſmoaking: and when the people ſaw it, they removed and ſtood a farre off. In ſuch heavenly ſtate was this Law delivered, and remember the Sabbath day to keep it holy, amongſt the reſt, without all example of the like, in all the generations that went before. And the Lord thought it fit, to mind them hereof by his ſervant Moſes: Deut. 4.32.Aske now of the dayes that are paſt, which were before thee, ſince the day that God created man upon the earth, and aske from the one ſide of heaven unto the other, whether there hath been any ſuch thing as this great thing is, or hath been heard like it. Did ever people heare the voice of God ſpeaking out of the midſt of the fire, 33.as thou haſt heard, and live. Out of heaven he made thee to heare his voice, 36.that he might inſtruct thee; and upon the earth he ſhewed thee his great fire, and thou heardſt his words out of the midſt of the fire: And becauſe he loved thy Fathers, therefore he choſe their ſeed after them. And in his laſt bleſſing upon the people, when now he was going out of the world, Moſes, as a King, putteth them in mind of this, ſaying:Deut. 33.2, 3, 4, 5. The Lord came from Sinai, and roſe up from Seir unto them, he ſhined forth from mount Paran, and he came with ten thouſands of Saints: from his right hand went a fiery law for them. Yea, he loved the people: all his Saints are in thy hands, and they ſate downe at thy feet; every one ſhall receive of thy words. Moſes commanded a Law, even the inheritance of the congregation of Jacob. And he was King in Jeſhurun, when the heads of the people, and the Tribes of Iſrael were gathered together It is true, there is an hole pickt in the fourth Commandement, concerning the ſanctifying of the Sabbath; as if that among all the reſt, were not morall, but ceremoniall. Yet this honour it hath from God, that immediatly after the Creation, the Lord reſting on the ſeventh day from his works, therefore he bleſſed the ſeventh day and ſanctified it. Gen. 2.3.And therefore Doctor Andrewes, ere he died Biſhop of Wincheſter, in his patterne of Catecheticall doctrine (I commonly cite it under his name, becauſe it is commonly received to bee his) and as I have heard upon divers good grounds, treating upon this Commandement; and having propoſed this queſtion; But is not the Sabbath a Ceremony, and ſo abrogated by Chriſt? Makes anſwer to it in this manner, Doe as Chriſt did in the cauſe of divorce; look whether it were ſo from the beginning; Now the beginning of the Sabbath was in Paradiſe, before there was any ſinne, and ſo before there needed any Saviour, and ſo before there was any Ceremony or figure of a Saviour. And if they ſay, it prefigured the reſt that we ſhall have from our ſinnes in Chriſt, we grant it, and therefore the day is changed, but no ceremony proved. And yet we are not ignorant, how Papiſts have practiſed to raze the ſecond commandement alſo out of the Law given on mount Sina, as if that alſo were out of date, being (as they conceive) but of a poſitive nature at firſt, ſo little evidence doe they finde for it by the light of Nature; and now the world is growne ſo wiſe, that they know how to worſhip God by Images, without committing any idolatry at all; though this myſtery of religious ſtate is not thought fit to be communicated unto the vulgar. But doe we not all acknowledge the light of Nature to be much corrupted ſince the fall of Adam? how much more our judgement of morall things; wherein Ariſtotle confeſſeth that foreign,Eth. 1. c. 3. demonſtration is not to be expected, but only foreign perſwaſion. And if way be given to mens wanton wils for the gratifying of corrupt affections, more breaches than theſe are like to be made in the Decalogue. I have heard that Cardinall Cuſanus undertooke to juſtifie the ſin of Sodome. Sure I am, amongſt the Lacedemonians wives were common: And Brennus that Ancient Invader of other Nations made profeſſion, that he knew no other Law of Nature but this, that The weaker ſhould be in ſubjection to the ſtronger; like as King Pyrrhus, in his death-bed, being demanded, who ſhould ſucceed him in the Kingdom, made anſwer, even He whoſe ſword is the longeſt. Carneades I thinke was the man, who having on a day made a ſingular ſpeech in commendation of Juſtice; afterwards diſcourſed as eloquently to the contrary, ſhewing that there was no juſtice at all by the law of nature; every naturall thing ſeeking to maintaine it ſelfe by the deſtruction of others. So the fire maintaines it ſelfe by the combuſtion of each combuſtible thing whereunto it approacheth; and the water overflowes all naturally, and beats downe all dammes, it can, to make roome for it ſelfe. And the greateſt Beaſts maintain themſelves by praying on thoſe that have no power to reſiſt them. The more cauſe have wee to bleſſe God for giving us the Law Morall in writing, which grew ſo miſerably defaced in the hearts of men. And that herein the ſanctifying of the Sabbath is mentioned among the reſt, this hath ever ſatisfied mee, and aſſured that the ſubſtance thereof is Morall; and that accordingly wee ought to inure our ſelves to the ſanctification of the Sabbath, though naturally we find in our ſelves no greater reluctation to any Commandement than to this: Pardon me if I judge of others by my ſelfe in this particular. Nay, upon this very conſideration have we not the more cauſe to ſtrive againſt this inteſtine corruption of ours? His Majeſty is much delighted in hunting; it is a recreation mixt with manly exerciſe, well becomming a King; but I heare he never uſeth to hunt on the Lords day. And ſo much the rather ſhould the Lords Sabbaths be deare unto us, becauſe the goodneſſe and mercy of God appeares no where more, than in giving us his Sabbaths; calling upon us thereby to reſt from the world unto him (and God knowes, a Chriſtian ſoule finds no reſt any where but in him) and to walke with him in holy meditation, as he is pleaſed to walk in the midſt of us, asaHoſ. 11.9. the Holy One of Iſrael: ſo to draw us away from worldly cares and pleaſures, to the entertaining of heavenly and holy cares, to enrich our ſelves with the knowledge of God, and to recreate our ſoules in the Lord, as hee ſolaceth himſelfe in us, according to that,Prov. 8.31. Hee tooke his ſolace in the compaſſe of the earth, and his delight was in the children of men. On the Lords day it is, that in ſpeciall ſort we Chriſtians take hold of that holy Cōmunion, which God in great mercy in his Son Jeſus Chriſt vouchſafeth unto us with himſelfe, ſpeaking unto us as from heaven in his holy Word, and giving us liberty to ſpeak unto him. The Lord pitcheth his Tabernacle amongſt us here on earth, and we are as it were taken up into the mount of God, there to be transfigured before him. When the Lord appeared unto Jacob in a viſion by night, when he fled from his brother Eſau, and he ſaw a ladder erected between heaven and earth, and the Lord on the top of it, the Angels aſcending and deſcending by it; when he awoke, How dreadfull (ſaith he) is this place; Gen. 28.16, 17.The Lord was here, and I was not a ware; ſurely it is no other than the houſe of God, and the gate of heaven. And are not our Temples the houſes of God? are they not the very gates of heaven? In our ſolemne aſſemblies is not a ladder erected betweene earth and heaven? is not the Lord on the top of it,Deut. 33.3. and are not we humbled at his feet to heare his Word? The gracious inſtructions which we receive from him, are they not as ſo many Angels deſcending unto us, the gracious motions that ariſe in our hearts, upon meditation of his Word, of thankeſgiving to him, of rejoycing in him yea, of ſorrowing for our ſins, are they not as ſo many Angels aſcending to him? Our teares have a double motion, one naturall, downwards, another ſpiritual, upwards, for the Lord puts them into his bottels: the hairs of our head are numbred, how much more the ſighes of our heart, and groanes of our ſpirit? And have we not great cauſe to inure our ſelves betimes thus to ſabbatize with God, as he ſabbatizeth with us? that we may be the fitter to keepe our eternall Sabbath with him: (for ſo is our eternall happineſſe repreſented unto us) in the enjoying of him for ever,Eſ. 66.23. and being filled with his glory; which Auſtin callsaDe civit. Dei. lib. 22. c. 30. Sabbatum maximum, our greateſt Sabbath; andbQuaeſt. ſupra Exo. quaeſt. 173. 1 Cor. 15.24.28. Plenitudo Sabbati; and to that purpoſe caſts his eye upon that Sabbatum Sabbatorum, Sabbath of Sabbaths, Revel. 25. For when Chriſt hath put downe all rule, and all authority and power, then ſhall he deliver up the Kingdome to God, even the Father, and God ſhall be all in all.
Yet I willingly confeſſe, that in my obſervation, two things there are, which ſeeme to be of great moment, in oppoſition to the morality of the fourth Commandement: 1. The change of the day. 2. The generall opinion of the Fathers pronouncing in an indefinit manner the fourth Commandement to be ceremoniall. Yet notwithſtanding, the regiſtring of it in the Decalogue, which is generally accompted the Law morall, I ſay, this conſideration hath even prevailed more with mee, to accompt the ſubſtance thereof morall. Nevertheleſſe for the honour I owe, and reſpect I beare to Antiquity, I have endevoured to underſtand the Antients aright, and to enquire in what reſpect they accompted it ceremoniall. For to my underſtanding, the ſanctification of the reſt, or the ſervice of the day, eſpecially unto us Chriſtians is meerely morall. But as concerning the reſt it ſelfe, it may be, ſome ceremoniality may be found therein, eſpecially conſidered in conjunction with the time appointed for the worſhip and ſervice of God. And herein I thanke God, I have found good ſatisfaction unto my ſelfe, at laſt; how I ſhall ſatisfie others I know not. And when ſometimes I had waded thorow the Epiſtle to the Romans unto the fourteenth Chapter; there occaſion was given me to conſider further of this controverſie, ſo farre, as a few dayes would give libertie to provide my next Sermon: and therein I made uſe of Hoſpinian, and of Pererius, and no more as I remember; but in Pererius I came acquainted with Toſtatus his Arguments, directed againſt the ancient inſtitution of the Sabbath from the Creation, which till then I imagined had been generally received without contradiction; according to that which the ſtory of Geneſis at firſt ſight ſeemes to commend unto us. And by this occaſion my mind working hereupon in my meditations, I thought fit, for opening a way, to the better clearing of the truth, to diſtinguiſh three things, in ſubordination, the latter to the former. 1. The firſt was a time in generall to be ſet apart for Gods ſervice. 2. The ſecond was the proportion of this time. 3. The third, the particularity of the day according to the ſpecified proportion. 1. The firſt ſeemed to me of neceſſary duty by the very light of nature, to as many as know God, and acknowledge him to be their Creator: and this I tooke, and doe take to be the higheſt degree of morality in this precept, and herein hitherto I have found no oppoſition. 2. As touching the ſecond, by light of nature we are ſomewhat to ſeeke, as whether one day in a weeke or more; or one day in a month or more; or one day in a yeare or more, ought to be ſet apart for the ſolemne worſhip and ſervice of God. So that herein it is fit we ſhould expect direction from God, the Lord of the Sabbath. 1. Becauſe the ſervice of the day is his, and it ſeemes fit he ſhould cut out what proportion of time he thinkes convenient. 2. For the maintenance of uniformitie therein; and leſt otherwiſe there might be as many diviſions hereabouts, as there are Churches in the world, and contentions alſo conſequently, each ſtanding for their owne election. For reaſon of a conjecturall nature is very various, and therein commonly affection beares the greateſt ſway, and drawes the judgement to comply with it. But when God hath determined a certaine proportion of time, it may be we ſhall find great congruitie therein, even to naturall reaſon, and farre more than in any other. D. Field, as Maſter Broad reports, profeſſeth, that to one who knowes the ſtory of the Creation, it is evident by light of nature, that one day in ſeven is to be conſecrated to Gods ſervice.Part. 2. lib. 1. cap. 2. And Azorius the Jeſuit in his morall Inſtitutions acknowledgeth that It is moſt agreeable to reaſon, that after ſix work dayes, one day ſhould be conſecrated to divine worſhip. The leaſt diviſion of dayes is into a weeke, the next greater diviſion is into a month, the next into a yeare. Now by light of nature it ſeemes farre more reaſonable, that one day in ſeven ſhould be imployed in Gods ſervice, than one day in a monethmonth. And if a ſeventh part of our time be to be conſecrated unto God, better a ſeventh day, than a ſeventh part of every day, becauſe the worldly occupations of each of thoſe dayes, muſt needs cauſe miſerable diſtraction. Thus reaſon may diſcourſe in probable manner, when God hath gone before us to open a way unto us. Certainly, when God hath once determined the proportion of time, it is ſo farre from being accounted morall, as perpetuall, and ſtill to hold, untill God himſelfe ſhall alter it. 3. As for the particularity of the day according to the forenamed proportion; therein we ſhould be farre more to ſeeke, were wee left unto our ſelves; time conſiſting in a continuall flux and ſucceſſion, one part afore, and another after. As namely, ſuppoſing one day in ſeven is to be conſecrated to Gods ſervice; yet wee ſhall ſtill be to ſeeke, which day of the ſeven is to be ſet apart for an holy uſe. And no marvell; for in it ſelfe it is nothing materiall. For a proportion of ſervice being required within a certaine compaſſe, ſo it be done within that compaſſe, every Maſter reſts ſatisfied with his ſervants worke. But as for difference in the proportion, every one accounts that a matter of great moment. God himſelfe acknowledgeth this; therefore to whom he gives but little, at their hands he expects but little; to whom hee gives much, of them he expects much, as our Saviour teacheth. And Saint John exhorts Chriſtians ſo to carry themſelves in the Lords ſervice, that they may receive a full reward. 2 Iohn. 8Yet both for our aſſurance that our ſervice ſhall be acceptable with God (for of Jeroboam the ſon of Nebat who made Iſrael to ſin, we reade, that Hee offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had deviſed of his owne heart, which latter clauſe undoubtedly is added by way of exprobration) as alſo to prevent diviſions by reaſon of different opinions thereabouts, and as different courſes therin; it is fit that herein we ſhould wait for the Lords direction, and deſignation of the particular day. And even this alſo was ſo ordered by God himſelfe, and that in great congruitie, as appeares to as many, as are acquainted with the ſtory of the Creation. For the Lord having diſpatched all his workes in ſix dayes, and reſting on the ſeventh, commanded man to imitate him. For in this reſpect it was, that at the firſt the Lord bleſſed the ſeventh day and ſanctified it: and ſome thouſand of yeares after gives this reaſon, why after ſix dayes of labour the ſeventh being the Sabbath of the Lord our God, no manner of worke ſhould be done therein: which being once thus ordered by the Lord of the Sabbath, it muſt be in force of perpetuall obſervation, as a requiſite determination of the morality of this Law; and not of an alterable nature, ſave only by the ſame authority whereby it was ordained. Now to my underſtanding, by the fourth Commandement it is cleare: Firſt, that God commanded ſome time to bee ſet apart, and ſanctified unto his ſervice. Secondly, that the proportion of this time he hath defined to be one day in ſeven. Thirdly, that the particular day under this proportion was deſigned to be the ſeventh, and that unto the Iews in correſpondencie to the ſeventh day from the firſt creation, whereon God commanded them to reſt from all their workes, like as on that day the Lord reſted from his works. And I thinke, there is no queſtion amongst Chriſtians, but that all this ought to be religiouſly obſerved by the people of God, untill the Lord himſelfe manifeſt his pleaſure for alteration, and no farther, in any particular, than God ſhall manifeſt his pleaſure for alteration. As for example. Firſt for the time, then ſon the reſt, laſtly, for the ſervice of the day it ſelfe. Firſt, If God hath not manifeſted his will for any alteration, of ſetting apart ſome time for divine ſervice; we muſt ſtill continue to ſet ſome time apart for divine ſervice. Likewiſe, if God hath not manifeſted his pleaſure, to have the proportion of time altered, which hath bin originally allotted unto his ſervice; we muſt not preſume to allow a leſſe proportion of time for his ſervice, than hath been formerly preſcribed by him. Only both Gomarus and Rivet concur in this, that we may allow more; and that in reaſon, it is fit now under the Goſpell to allow more time for Gods ſervice, rather than leſſe, in compariſon to that which he would have allowed him under the Law. And as for the particularity of the day, if God hath manifeſted his pleaſure to have it altered, it muſt be altered, (as in caſe it appeare to have been ceremoniall, in reſpect of the reſt commanded thereon) and another in the ſeven ſubſtituted in the place thereof, and that according to Gods direction, and not otherwiſe. Secondly, ſo as touching the reſt of the day commanded upon Mount Sina unto the Jewes (not ſo unto Adam upon the Creation; but onelyonly wee reade that God bleſſed the ſeventh day and ſanctified it, which ſanctification yet on mans part drawes a reſt with it) if there be found a juſt diſtinction betweene a reſt morall, (ſo far forth as the ſanctification of the day requireth) and a reſt ceremonial, of a more rigorous nature, and that prefiguring ſome thing in Chriſt; it will follow herehence that the reſt morall ſtill continueth, together with the ſanctification of the day, as much as ever, and that the rigorous reſt muſt fall and be aboliſhed. Thirdly, ſo in the laſt place, as touching the ſervice of the day; whatſoever was preſcribed unto the Jewes thereon as ceremoniall, is at end; as namely the Sabbath ſacrifice which doubled the daily ſacrifice. Only the publique miniſtery of the Word and Prayer, as morall, ſtill continueth, together with our Sacramentall ceremonies which Chriſt hath given unto his Church, Baptiſme and the Lords Supper; and therefore the Lords day was called by the Ancients the day of light, in reference unto Baptiſme, Baptiſme being called foreign, illumination, the firſt worke of grace, and the day of Bread, in reference to the Lords Supper. Now all this I hope to make appeare, before I give over this taske which I have taken in hand. And I was the more confirmed in my meditations, when I heard by one of my Auditors, a Divine, that in this doctrine of mine concerning the Sabbath, as touching the ſubſtance of that which was delivered by me, I nothing differed from the opinion of D. Prideaux, whoſe diſcourſe on that argument, at that time I had not been acquainted with. But ſince I finde that Sect. 8. of that his Lecture, be profeſſeth that the Jewiſh reſt cannot ſtand with our Chriſtian libertie; I ſay ſo too, and withall endevour to give evidence for the abrogation thereof. Further, the ſame Reverend Doctor profeſſeth, That we only are ſo farre to abſtaine from worke, as it is an impediment to the performance of ſuch duties as are then commanded. I am not only of his opinion herein, but withall deſire no more than this to be granted for the maintenance of the morall reſt of the fourth Commandement.
But I have obſerved ſome to deny any thing in the Iewiſh Sabbath to have been ceremoniall, yet will not have that fourth Commandement morall, but poſitive rather, as touching both the obſervation of one day in ſeven, and as touching the particularity of the day. And therefore they deny it to be morall, becauſe it hath not evidence by light of nature. But was it evident to the Jewes by light of nature, that the God of their Fathers, Abraham, Iſaac, and Jacob, and that brought them out of the land of Aegypt, was the true God of the world, and that therefore they ought to have no other gods but him? Is it evident by the light of nature that God is not to be worſhipped by an Image? Or if naturall evidence hereof faile us in this ſtate of corrupt nature wherein we are, ſhall theſe lawes be denied to be the morall Law of God? yet I nothing doubt but the proportion of time allowed for Gods ſervice, much more the particularity of the day appointed thereunto, is alterable at the pleaſure of God. And ceremonials, I confeſſe, are in ſuch a ſenſe poſitive, or rather more than poſitive; namely, ſuch as not only may, but muſt like ſhadowes fly away when the body of them comes in place. And yet I find that Cajetan in this point confounds ceremoniall with poſitive; though I think he would not call it ceremoniall, unleſſe he conceived, that this which he cals poſitive, had ſome ceremoniality in it. But their reaſon whereupon they deny the ceremoniality of it, in my judgment is not ſufficient. 1. Becauſe they ground it upon a ſuppoſition very queſtionable, namely, that the Sabbath was inſtituted before the fall, which ſome deny, and that with very great probability in my judgment. 2. Their conſequence is not good. For though it were no ceremony at the firſt; yet others ſay it might be afterwards, and give inſtance in the rain-bow, which though in courſe of nature extant before, yet was not a ſigne till after the Flood: and though I know ſome who would not admit of this inſtance, yet the Theſis ſeemes very poſſible; and clearely of ſuch a condition was matrimony, ordained without all queſtion before the fall. 3. What is that which they ſay is not ceremoniall? is it the ſervice of the day in the ſanctifying of it? None that I know, maintains that to be neceſſarily ceremoniall. Or is it the reſt of the day? Obſerve well, and you ſhal find no reſt expreſly commanded at the firſt, but only it is ſignified, that God dedicated it to his ſervice; which yet, I confeſſe willingly, draws after it a reſt from all works oppoſite or impedimentall to the ſanctification of it. 4. Thus they take little care to ſatisfie the Fathers, who generally concurre in acknowledging the ceremoniality of it. And we are too weak in theſe dayes, to beare up an opinion in flat contradiction to the Ancients, and to keepe our ſelves blameleſſe. Yet Doctor Andrews (Biſhop of Wincheſter, ere hee died) in his pattern of Catechetical doctrine profeſſeth againſt the ceremoniality of it; but ſo as acknowledging it to prefigure the reſt we ſhall have from our ſins in Chriſt, and that therefore the day is changed, though (as he thinks) the ceremony not thereby proved. Yet pag. 241. having propoſed ſuch a queſtion, Whether we muſt obſerve the Sabbath as the Jewes did, not to kindle a fire, nor to dreſſe any meat on that day, anſwereth thus; We ſay No; for this was but ceremoniall, and belonged only unto them. 5. Ʋpon this ground (to wit, upon the denying of the ceremoniality of the particular day) they will hardly be able to juſtifie the abrogation of it. For albeit, they find ſome ground for obſervation of the Lords day, yet no ground at all for the abrogation of the ſeventh. And that which is only poſitive, muſt ſtill continue, till it be abrogated by as good authority, as whereby it was made. 1. And wee find the practiſe of the Church for the obſervation of both ſome hundreds of yeares continued. 2. And it ſeemes congruous to reaſon in the judgement of thoſe, who oppoſe both the inſtitution of it forthwith after the creation, and the morality of one day in ſeven, that wee ſhould conſecrate to Gods ſervice rather more dayes than fewer.
And ſurely to diſcover as good ground, for obſervation of the Lords day now, as for obſervation of the ſeventh formerly, is the greateſt difficulty that I find in this argument, if not inſuperable; whereof yet wee ſhall find our ſelves in greater meaſure eaſed, if we can ſhew manifeſt evidence for the abrogation of the ſeventh, which was ſabbaticall to the Jewes. Now firſt, this is clearly performed by acknowledgeing the ceremoniality of it, which yet I doe not affect ſhould be acknowledged without proofe. Secondly, thus alſo the Fathers ſhall fairely be ſatisfied. Thirdly, and the Introduction of the Lords day in the place therof advanced. Fourthly, eſpecially if the ceremoniality be ſo cleared, as plainly to manifeſt, that the body thereof was Chriſt, which is a very hard taske to performe of all other ceremonies, yea, of all other Sabbaths or any other Sabbath ſave of the weekely Sabbath. But of all theſe, to wit: 1. Of the originall inſtitution of it. 2. Of the morality of one day in ſeven, as perpetually to be obſerved. 3. Of the authority of the Lords day, introduced into the place of the ſeventh, by more than Eccleſiaſticall or Humane conſtitution, we ſhall ſpeak more by occaſion of the ſeverall paſſages in this diſcourſe, which comes to be examined, ſo to make way to enquire about the ſanctification of the Lords day, whether in oppoſition as much to worldly ſports and paſtimes (or more rather) as to the works of our calling. For to the conſideration hereof we are now driven; it being now held that they who ſpeak or write againſt ſuch ſports and paſtimes upon the Lords day, our Chriſtian Sabbath, doe oppoſe truth. Now whether we do oppoſe truth in ſtanding for the ſanctification of the Lords day, and maintaining theſe paſtimes ſpecified to be an impediment thereunto; we deſire to commend our ſelves to the judgement of every Chriſtian conſcience, upon conſideration of our reaſons herein repreſented. Our Savior commands us to give unto Caeſar that which is Caeſars, and unto God the things that are Gods; and wee hold our ſelves bound to hearken unto his voice, as we hope to be ſaved by his grace. And becauſe in ſome caſes it may bee doubtfull, what belongs unto Caeſar, and what belongs unto God, by reaſon of the darkneſſe of our underſtanding, and weakneſſe of our judgement; it behooves us ſo much the more to labour in the inveſtigation of this difference, and carefully looke unto it, that under colour of giving unto Caeſar, that which is Caeſars, we doe not give unto Caeſar that which is not Caeſars, and not give unto God that which is Gods: and under colour of giving unto God that which is Gods, we doe not give unto God that which is not Gods, and not give unto Caeſar that which is Caeſars. And albeit D. Prideaux his Lecture was neither delivered (as I am perſwaded) by word of mouth, nor afterwards ſet forth in print to ſtrengthen ſo ſharpe proceedings againſt the Miniſters of God as now are in courſe; yet ſeeing it hath been of late tranſlated and publiſhed in Engliſh, with a Preface, to the juſtifying of the ſame proceedings, even then (as it ſeemes) intended; and that neither according to any Law or Canon that we know of; therefore I am driven, (who otherwiſe, I am verily perſwaded, ſhould never have ſet hand unto this worke, but leſt it unto others, who are better verſed in practicall and paſtorall Divinity than my ſelfe) to give my ſelf to the examination, both of the Preface, and of the Booke it ſelfe: for we labour, as it were, for life under the burthen of it; and this is ſet forth, as it ſeemes, to promote our condemnation.