IN A TREATISE INTITLED:

A DEFENCE OF that most Ancient and Sacred Ordinance of God’s, the Sabbathday: maintaineth these Positions following.

The first: The fourth Commandment of the Decalogue; Remember the Sabbath day to keep it holy, etc. Exodus 20. is a Divine Precept, simply and entirely moral, containing nothing legally ceremonial, in whole or in part: and therefore the weekly observation thereof, ought to be perpetual, and to continue in full force, and virtue, to the world’s end. 2 His second Position is, The Saturday or 7th day of every week, ought to be an everlasting Holy-day, in the Christian Church, and the religious observation of this day, obligeth Christians, under the Gospel, as it did the Jews before the coming of Christ. 3 His third Position is, That the Sunday, or Lords-day, is an ordinary Working day: and it is superstition and will-worship to make the same, the Sabbath of the 4th Commandment.

These Positions are to be examined in this Treatise following, wherein shall be declared: That the two former, are repugnant to the authorized Doctrine of the Church of England, and to the unanimous sentence of the godly Fathers of the true Catholique Church of CHRIST, in all Ages: But the second Position, is not only repugnant in manner aforesaid, But the same hath been as well in ancient, as in later Times, condemned as Superstitious, Jewish, and Heretical.

The third Position concerning the Sunday, or Lord’s-day, shall be examined in a proper Section, in which I will declare, what is agreeable to verity, and what again, is erroneous in the same. T.B. His Doctrine, concerning the perpetuall morality of the Saturday-Sabbath, is repugnant, to the public sentence of the Church of England: and to the sentence of Divines who lived at the beginning of the Reformation. 1 The Rubric of our Liturgy, at the foot of the Calendar, rehearseth all, and every Festival Holy-day, to be observed in our Church throughout the Year: and it nameth all Sundays of the year, the Feast of Circumcision, Epiphany, Purification, etc. and none other are ordinarily, to be kept holy by any Law of our Church.

Also the Curate is commanded, that he declare openly in the Church upon every Sunday, the Holy-days (if any be) of every week: but the Saturday, is none of these.

The Homily of our Church, saith: Revelation 1:10. I was in the Spirit, on the Lord’s Day: Since which time God’s people have in all Ages without gainsaying used to come together upon the Sunday, to celebrate and honor the Lord’s blessed Name, and carefully to keep that Day in holy rest and quietness, both Man, Woman, Child, and Servant. Ibid. We must be careful to keep, etc. not the seventh day, which the Jews kept, but the Lord’s Day, the Day of the Lord’s Resurrection, the Day after the seventh day, which is the first day of the Week.

Canon 13. Anno 1603. All manner of persons within the Church of England, shall from henceforth, celebrate and keep the Lord’s-day, commonly called Sunday, and other Holydayes, etc. (amongst which, the Saturday of every Week is none.)

Statut. Edward Regis, Anno 5. and 6. Neither is it to be thought, that there is any certain time, or definite number of days prescribed in holy Scripture, etc. but that the appointment both of the time, and also of the number of the days, is left by authority of God’s Word to the liberty of Christ’s Church.

Be it therefore enacted; that all the days hereafter mentioned, shall be kept Holydayes and no other; that is, all Sundays in the Year, the days of the Circumcision of the Lord, of the Epiphany, Purification, etc.

Bishop Cranmer’s Catech. Anno. 1548. The Jews were commanded in the Old testament, to keep the Sabbath-day, and they observed it, every seventh day, called the Sabbath or Saturday: but we Christian Men, in the New Testament are not bound to such commandments of Moses’s Law: and therefore we now, keep no more the Sabbath, or Saturday, as the Jews did, but we observe the Sunday, and some other days, etc.

John Frith declar. of Bapt. pag.9. Our forefathers which were in the beginning of the Church, did abrogate the Sabbath, to the intent that men might have an ensample of Christian liberty: and that they might know, that neither the keeping of the Sabbath, nor of any other day, is necessary.

Howebeit, because it was necessary, that a Day should be reserved, in which the people might come together, to hear the Word of God, they ordained instead of the Sabbath, which was Saturday, the next day following which is Sunday. And although they might have kept the Saturday with the Jews, as a thing indifferent, yet did they much better to overset the day, to be a perpetual memory that we are free, and not bound to any day, but that we may do all lawful works to the pleasure of God, and the profit of our neighbors, etc.

Will. Tindal. Answ. to D. More. ca.25. We be lords over the Sabbath, and may change it into Monday, or any other day, as we see need. Or may make every tenth day Holyday, only if we see cause why: we may make too every Week, if it were expedient, and one not enough to teach the people. Neither was there any cause to change it from the Saturday, than to put difference between us and the Jews, and lest we should become servants to the day, after their superstition.

D. Barnes Articl.p.206. Therefore be certain days assigned, that we should come together, not that, that day in which we come together, is holier than another, but all days are alike equal: And CHRIST is not only crucified in the Parasceve, and risen on the Sunday, but the day of Resurrection is always: and always may we eat of our Lord’s flesh.

Now from these testimonies, it appeareth that T.B. His Position concerning the perpetual morality of the Saturday Sabbath: and our new men’s assertion concerning the Sunday Sabbath, are repugnant to the ancient and public sentence of the Church of England. His Tenet is repugnant to the unanimous Sentence of the Ancient Bishops and Fathers of the Primitive Church.

Justin. Martyr. After the Son of God’s appearing, we have no need to observe the Sabbath day. The Gentiles may attain God’s holy inheritance, without observation of the Sabbath day.

Tertull. The observation of the Sabbath was temporary, and it was blotted out, like as Circumcision, and other Rites of the Old Law.

Ireneus li.4.ca.19. & ca.30. & ca.31.

Origen in Genesis Hom. 10. Et in Exodus Hom. 7. & in Numbers 28.Hom.23.pag.163.

Concil.Laodicen.ca.29.

Euseb. Hist. Eccles. li.4.ca.24.

Athanas. d.semente & d.Sab. & Circumcis.

Basil. in Esaiam. vis.2.p.837.

Greg. Naz. Orat.19. in funere Patris.

Greg. Nyssen. Orat.1.d.Resurrect.p.826. & d.Pasch.Orat.4.p.867.

Epiphan. Haeres.30. & Haeres.66.

Cyril. Hierosol. Cat.4.

Phylastrius. d.Haeres.tit.88.pag.616.

Chrysost. Enarrat.in ca.1.Esa. & in Matthew Hom.4. & Imperfect. in.Matthew Hom.11.

Ambros. in ca.3. Luc.pag.59. & li.5. in Luc.pag.98. & Epist.72.

Hieron. Quaest. Hebrews in Genesis pa.853. & in ca.44.Ezech. & in proaem.Epist.ad Galat.

Remig. in Epist.ad Romans ca.7.

Machar. Hom.35.

Hilar. Prolog. in Psalm p.338. & in Matthew Can.12.

Leo d.jejunio Septimi mens. Serm.17.

Theodoret. in 20.ca.Ezech.p.569. & in ca.4.Epist.ad Galat.p.152.

August. c.Faust.Manich.li.6.ca.4.d.Genesis ad lit.li.4.ca.13. d.spir. & lit.ca.15.c.Duas Epist.Pelag.li.3.ca.4. Epist.86. & Epist.119.cal12.d.util.Credendi.ca.3.

Hesich. in Leviticus ca.26.

Gregor.mag.Regist.li.11.ep.3.

Isidor Hisp.Orig.li.6.ca.18.

Anast. Sinaita.contempt.in Hexam.li.7.

Damascen. Orth.fid.li.4.ca.24.

Raban. Maur.instit.Cler.li.2.ca.42. Andronic.const.c.jud.c.58.

Concil.Paris.ca.50. Concil.Aquisgran.p.569. Concil.Matiscon.2.ca.1. His Position concerning the seventh day Sabbath, was both in ancient and succeeding Ages, condemned as haeretical. 1 It was thus condemned, in the Nazarenes, and in the Cerinthians: in the Hebionites: and in the Hypsistarij: 2 The ancient Synod of Laodicaea, made a decree against it, cap.29. Also Gregory the Great, affirmed it was Judaical. 3 In S. Bernard’s days it was condemned in the Petrobrusiani. 4 The same likewise, being revived, in Luther’s time, by Carolastadius, Sternebergius, and by some Sectaries among the Anabaptists, hath both then, and ever since, been censured, as Jewish, and Heretical.

THESIS 4. The Doctrine of the Church of England, both concerning the Sabbath-day, and the LORD’s Day, is grounded upon the holy Scripture: and upon the consentient Testimony of the ancient Catholic Church: and therefore the same is to be received, and the contrary ought to be rejected. 1 The same is confirmed by such Arguments of holy Scripture, as cannot be solved or answered, but by devising and affixing new senses, and novel expositions, or by inventing distinctions, which were not in use, before the present question was afoot. 2 The consentient and unanimous sentence of the ancient Catholic church of Christ, ought to be preferred, before the sentence of private men, unless the holy Scripture shall apparently contradict the sense of the Church.

The reasons hereof are many. 1 The true Church of Christ, and especially the holy Primitive Church, by Office and divine Calling, is The Ground and Pillar of truth. 1 Timothy 3:15. and The holy Apostles in a plentiful measure, poured into the same, as into a rich Storehouse, all necessary and saving truth, to the end that every one that desireth, might receive from thence, the drink, or water of life.

It is evident (saith Tertullian) that all such Doctrine as accordeth with those Apostolical Primitive, and mother Churches, is to be reputed sound and true: because these Churches received this Doctrine, from the apostles, and the Apostles fromCHRIST, andCHRIST fromGOD.

Clemens Alexandrinus: The most perfect knowledge and the best election of opinions, must be received from verity alone, and from the ancient Church.

Orig. That verity only is to be credited, which differs in nothing, from Ecclesiastical Authority.

S. Augustine: In ventre Ecclesiae veritas manet, etc. In the Womb of the true Church verity remaineth, and whosoever separates himself from this Womb, he must of necessity err from truth. And in another place: Tunc a nobis limes sanae fidei tenetur, quando termini quos posuerunt sancti Patres, non transferuntur, imo observantur & defensantur. The border of right faith, is preserved inviolate, when those bounds which the holy Fathers have fixed, are not removed, but observed and defended. 2 The Church Primitive, was planted and watered by the doctrine of the holy Apostles. The same received an ample measure of Divine Grace: many miraculous and supernatural gifts were conferred upon it, 1 Corinthians 12. 2 Corinthians 8:7. You abound in everything, in faith, and word, and knowledge. The Bishops, Priests, and Fathers of those Times, were eminent, and excelled men of later Time in sanctity, charity, and virtue: their zeal and love of heavenly verity, was admirable, and they honored and preferred the profession and maintenance thereof, before all human and transitory good: they exposed their lives, their honor, their liberty, and whatsoever else the present world affords, to all kinds of danger: and they endured the most miserable, and terrible pressures, and torments, that bloody Tyrants and Persecutors, yea, and which Satan himself could inflict upon them, for the testimony of the truth ofCHRIST. And therefore their unanimous sentence, concerning matters divine, hath always been esteemed in the Church of Christ, of greatest authority, next unto the sacred Scriptures.

For the reasons aforesaid, The Church of England, in her public, and authorized Doctrine and Religion, proceedeth in manner following. 1 It buildeth Her Faith and Religion upon the Sacred and Canonical Scriptures, of the holy Prophets and Apostles, as upon her main, and prime Foundation. 2 Next unto the holy Scripture, it relieth upon the consentient testimony, and authority of the Bishops and Pastors of the true and Ancient Catholic Church: and it preferreth the sentence thereof, before all other curious or profane novelties.

The holy Scripture is the Fountain, and lively Spring, containing, in all sufficiency and abundance, the pure Water of Life, and whatsoever is necessary, to makeGOD’ S people Wise unto salvation.

The consentient and unanimous testimony of the true Church of Christ, in the Primitive Ages thereof, is Canalis, a Conduit-pipe, to derive and convey to succeeding Generations, the celestial water, contained in holy Scripture.

The first of these, namely the Scripture, is of sovereign authority, and for itself, worthy of all acceptation. The latter, namely, the voice and testimony of the Primitive Church; is a ministerial, and subordinate rule, and guide, to preserve and direct us, in the right understanding of the Scriptures. The Profession of the Church of England, concerning the former proceeding.

Praefat. To Bishop Jewell his works. This is, and hath been the open profession of the Church of England, to defend and maintain, no other faith, Church, and Religion, but that which is truly Catholic: and for such warranted, not only by the written word ofGOD, but also by the testimony and consent of the Ancient and godly Fathers.

KingJAMES of ever happy memory: The King himself, together with the Church of England professeth: that he will acknowledge such Doctrine only, for true and necessary to salvation, which springing out of the sacred Scriptures, as from a fountain, is derived to these present times, by the consent of the Ancient Church, as by a Conduit pipe.

The Arch-Bishop of Canterbury, at a solemn Visitation, held in the year 1571. sets forth this Canon following: All Preachers within this Province, shall take special care, that they teach, or deliver no other doctrine in their Sermons, to be religiously embraced, and believed by their hearers the people: but such, as being consentaneous to the holy Scriptures of the Old and New Testament, was formerly taught and collected from thence, by the Ancient Fathers, and godly Bishops.

And in this her practice and profession, the Church of England, consenteth with the practice, and rule of the Ancient Church.

Cyril of Alexandria, in the Ephesine Councell. We the Fathers of this Council, following the faith of Divine Scriptures, and of the holy Fathers of the Church, shall obtain the crown of celestial blessedness inCHRIST.

Vincentius Lirinensis. He that desires to continue firm and sound, in right and saving faith, must fence, and fortify his faith, first of all, with the authority of Divine Law: and next to that, with the authority of the Catholic Church.

The same is affirmed by the Fathers of the sixth Council of Constantinople, cap. 19. By Saint Basil. Epist.60.pag.835. And the Ecclesiastical Story reporteth of Gregory Nazianzene, and of Saint Basil, That in their studying the Books of holy Scriptures, they collected the sense of them, not from their own judgment or presumption, but from the testimony and authority of the Ancient, who had received the rule of the true intelligence of Scriptures, from the holy Apostles by succession.

The observation of the former rule, is both profitable, and necessary, for preservation of sound faith, and holy religion, and for repressing of Schism and Heresy: it freeth the Church from scandal, and imputation of novelty: and it addeth reputation and esteem to the doctrine and religion, professed and received upon the said two grounds: and lastly it comforteth Christian people, in their holy profession, and augmenteth their love, and obedience to that faith and religion, which is both consonant to holy Scripture, and which likewise hath approbation, from the Ancient Church.

THESIS 5. Topical or probable arguments, either from consequence of Scripture, or from human reason, ought not to be admitted or credited, against the consentient Testimony, and Authority of the Ancient Catholic Church.

Arguments and objections of this quality, may be false, as well as true: and the Philosopher well observes, that many times, falsa sunt probabiliora veris, Things false are more probable, and have a greater appearance of verity, than things really true. For the Medium or ground of such objections, is not necessary, but contingent: And contingent propositions, are of a dubious quality: and they cause opinion only, and not Divine faith. 2 The admitting, and crediting of Topical arguments, hath in all ages, opened a gap to most pestilential Heresies: namely, to the Heresies, against the blessed Trinity: and against the eternal Deity ofCHRIST. The Pelagian Heresy, concerning Grace and Free-will, and concerning original sin, was grounded upon probable reasons: and so likewise the Heresies of Socinus, and many erroneous doctrines of Pontificians, are in our days, wholly supported, by verisimilous, and probable reasons. And as Clemens Alexandrinus hath well observed: Men are more apt to believe things probable, than verity.

A CONCLUSION FROM THE PREMISES.

T.B. His main Position, concerning the Sabbath, being contrary to the authorized doctrine of the Church of England: and to the consentient and unanimous sentence of the Ancient Catholic Church: Is to be condemned, as false and erroneous, if it shall evidently appear, by the Answers following, that the same is totally grounded upon Objections and Arguments, which are only of a probable, and dubious quality.

T.B. HIS ARGUMENTS AND OBJECTIONS, EXAMINED AND ANSWERED.

In the Solution of the Sabbatizer’s Objections, my method shall be, to examine in the first place, the main grounds and principles, upon which he buildeth, and from whence he deduceth his conclusions. And this being performed, his particular arguments being in number 24. and beginning at the 401 page of his book, will easily be answered. T.B. His principal ground, whereupon he maintaineth his Position, for the necessary and perpetual observation of the Sabbath-day.

All and every one of the ten Commandments are purely, entirely, and properly moral: and there is nothing delivered, or commanded in any one of them, which is Judaical, or legally Ceremonial.

HIS MAIN REASONS.

1 All and every one of the ten Commandments were pronounced, delivered, and promulgate, at one and the same time, and in one and the same manner, namely, by the immediate voice ofGOD, with thundering and lightning, and in the common audience of all the Israelites. Exodus 20:18.

Deuteronomy 5:22. 2 They were all and every one, written or engraved in tables of stone, by the finger ofGOD Himself, Exodus 31:18. Deuteronomy 9:10. Exodus 32:16. & Exodus 34:1. Deuteronomy 10:4. 3 According toGOD’ S own appointment, all and every one of these ten Commandments, were placed in the Ark of the Testimony, within the most holy place of the Tabernacle, Deuteronomy 10:2. 2 Chronicles 5:10 Hebrews 9:4. 4 One and the same proeme, containing a general motive to provoke people to obedience of all and every one of these Precepts, was prefixed before the Decalogue, Exodus 20:2. 5 Many Divines of our own Nation, in Sermons, and in their Expositions of the fourth Commandment, maintain the fore-said Position, affirming with much confidence, that all and every one of the ten Commandments are entirely, properly, and perpetually moral.

HIS ASSUMPTION.

The fourth Commandment, Remember the Sabbath-day to keep it holy, Is one of the ten Commandments, and it is a Precept of principal note, placed in the first Table: and the observation thereof is required in the Law, and in the Prophets with great vehemency: and the transgression punished with much severity, Exodus 35:2. Whosoever doth any work therein shall die, Numbers 15:32. They found a man that gathered sticks upon the Sabbath- day, etc. And all the Congregation brought him without the host, and stoned him with stones, and he died, as theLORD had commanded.

Now from the premises, this conclusion is inferred by necessary consequence: Therefore the fourth Commandment, Remember the Sabbath-day to keep it holy, Being one of the ten, is purely and properly moral, and it obligeth Christians to the obedience thereof, as well as the other nine.

D.B. Of the Sabbath, pag.40. The fourth Commandment can be no more partly Moral and partly Ceremonial, than the same living creature, can be partly a man, and partly a beast. Pag.50. The observation of the seventh day, and also the precise resting from worldly affairs is Moral, neither is there any thing in the Commandment that might intimate it to be Ceremonial.

R.B. against Br.pag.9. The fourth Commandment in every part thereof, and as it is contained in the Decalogue, is Moral, and of the Law of Nature.

Pag.88 The fourth Commandment is part of the Law of Nature, and thus part of the Image ofGOD, and is no more capable of a Ceremony to be in it, thanGOD is.

R.C. Of the Sabbath, pag.54. This fourth Commandment participateth with the three other before, and the six next following, in all the honors and prerogatives, wherein they go before all the Levitical constitutions, for more glorious promulgation and establishment. They were pronounced by the voice ofGOD Himself, immediately unto the people: So was this. They were written in Tables of stone, withGOD’ S finger: So was this. They were put into the Ark: So was this. They were written by the Holy Ghost, in the Book of Exodus jointly together without any mixture of any other with them: So was this also, and set in an high place, before all those of the second Table. But nothing of this is affirmed of the Law of Ceremonies.

I.D. Upon the Commandments pag.129. These reasons do most evidently confirm to the hearts of all GOD’s children: That the keeping the Sabbathday, is a Moral Law, and bindeth us, and all men, to the end of the world, as much as it did the Jews, beforeCHRIST.

D.D. Against Heathering.pag.54. The morality of the Sabbath may be proved from the manner of writing the fourth Commandment. For it was not written in paper or parchment, or upon the leaves of trees, but in Tables of Stone, as the rest of the ten Commandments were, to signify the perpetuity thereof.

Idem. The morality of the Sabbath may be proved byGOD’ S own placing of it, for the Law of the fourth Commandment, is not placed among the Ceremonial or Judicial Laws, as though it had been Ceremonial, or had concerned only the tradition of the Jews, or them especially: But it is placed among the Moral Laws, yea, it is made one of the ten Laws: so that if it were abrogated, there would remain but nine Commandments: and so the Law of GOD were imperfect, which were blasphemy to affirm.

H.B. Dial. Manuscript. These ten Words, or Commandments,GOD Himself by His lively voice spake to the people in the Mount, face to face: Not so the Ceremonial. These ten Commandments were written in two Tables by\parGOD’ S own finger, and that twice: Not so the Ceremonial. The ten Commandments were kept in the Ark, in the Sanctum Sanctorum, within the Veil: Not so the Ceremonial.

HIS INFERENCE FROM THE PREMISES.

The Fourth Commandment, according to the Principles of the Authors aforesaid, is truly, entirely, and properly moral: for it is a precept of the Law of Nature: a part of the Image ofGOD: and no more capable of a Ceremony to be in it, thanGOD is: and it is as gross an absurdity to say, it is partly Moral, and partly Ceremonial, as to say, The same living creature is partly a man, and partly a Beast.

But the fourth Commandment speaketh of a Day, which by divine imposition, was called the Sabbath-day: the same day of the week, on whichGOD Himself rested: and which was observed by the Jews and Israelites under the old Law: The day in which no Manna fell: Exodus 16.

Now from hence it is manifest, and can with no appearance of good reason be denied: That the Saturday of every week, ought to be the Christians’ Sabbath day, as well as it was the Jews’; And on the contrary that the Sunday is, according to the rule of the fourth Commandment, one of the six working days, and no more the Sabbath-day, commanded in the Decalogue, than Thursday or Friday.

T.B. Was so confident in his Position of the Saturday Sabbath, because he supposed the Principles, upon which he grounded his arguments, to have been undeniable, that he breaketh forth into passion, and delivereth two desperate speeches, One concerning his Adversaries, whom he styleth Puritans, that they yielding and maintaining his Principles, and yet denying his Conclusion, deserve to be answered with clubs, rather than with reason:

The other concerning himself, that his conscience was so possessed, with the certainty of this Doctrine, as that he would rather lose his life, and all that he enjoyed in this world, than depart from the teaching and maintaining such an apparent verity.

Answ. The Reader may perceive, by the former disputation, that the whole weight and strength of the Sabbatarian cause, leaneth upon this one pillar, to wit,: The fourth Commandment of the Decalogue, is properly, entirely, and perpetually Moral, and in every respect, both for quality and obligation, equal to the other nine Commandments.

But this Position, (which for many years hath reigned, in Pamphlets, Pulpits, and Conventicles, and is entertained as an oracle, by all such as either openly possess, or do lean towards the Disciplinarian Faction:) is destitute of truth: And to make this appear, I will in the first place deliver a description, and division of the Moral Law, and of Moral precepts: And in the next place set down the formal and essential characters of Laws and Precepts, simply, and eternally Moral: Lastly, I will demonstrate out of the former. That the fourth Commandment of the Decalogue wanting the formal characters of Precepts purely Moral, is in sundry respects of a different quality from the other nine.

A DECLARATION CONCERNING THE QUALITY OF DIVINE PRECEPTS, CALLED MORAL.

Divine Law, called Moral, is a just rule or measure, imposed byGOD, directing and obliging to the obedience, of things holy, honest, and just.

The same is two-fold: Simply Moral, or Moral only by some external constitution, or imposition ofGOD.

Divine Law simply Moral, commandeth or prohibiteth actions, good or evil, in respect of their inward nature and quality.

Divine Laws and Precepts, Moral only, by external constitution, command or prohibit actions, which before the position of the outward Law, are adiaphorous, in respect of their inward nature and quality, or else good or evil only, by reason of some circumstance. For example, to eat the blood of beasts, or to abstain from eating: To worshipGOD at the Temple, or in a private house, or in open fields: To lay aside alms for the poor, upon the first day of the week, or upon the second, or third day.

Again, Laws positively Moral, are either personal only. Genesis 12:1. & Genesis 22:2. 1 Samuel 13:11,19. 1 Kings 13:16. Matthew 10:9. Luke 18:22. Or common and general, either for all mankind, as the law of Polygamy, and wedlock within some degrees mentioned, Leviticus 20:20,21. Or else for one Nation, Republic, or community of people: Exodus 22:3.7, etc.

PROPER CHARACTERS OF LAWS AND PRECEPTS SIMPLY AND ENTIRELY MORAL.

Character 1. In all such Laws and Precepts, the actions commanded or prohibited, are in their inward nature and quality good, or evil, before any external constitution passeth upon them, and secluding and abstracting the positive Law, or external imposition of the Lawgiver.

For example:

To Honor Father and Mother, was an action honest, virtuous, and just, and the contrary was vicious and unjust, before the Law of the Ten Commandments was given at Mount Sinai. Genesis 9:21. unto 28. Sem, Ham, and Japhet, towards their father Noah. Hospitality, Chastity, Fidelity, were inwardly virtuous and good in Abraham, Joseph, etc. Genesis 18:8.

Hebrews 13:12. Genesis 39:6, 8,9. To adore and worship the true and living God, and to teach others to do the like, and to rebuke vice, were pious and righteous actions from the beginning, Genesis 4:4,26. & Genesis 8:20,21. & Genesis 12:7. & 18, 19. & Genesis 5:24. with the Epistle of Jude 1:5,14.

On the contrary: Envy, Pride, Idleness, Adultery, Murder, evil Concupiscence, Theft, Deceit, Oppression, false-Witness, Superstition and Idolatry, Sacrilege; were internally vicious, before the outward Law, Genesis 4:8. & Genesis 12:2. & Genesis 18:15. & Genesis 31:7,30,34. & Genesis 19:5. & Genesis 20:3. & Genesis 30.30, & Genesis 34:2. & Genesis 35:22. & Genesis 37:#28 20:28. & Genesis 38:16. & Genesis 39:7,9,15,17. Exodus 1:11. & Exodus 5:2. Joshua 7:1. & Joshua 24:2.

Charact. 2. Good or evil actions, commanded or prohibited by Laws and Precepts simply moral, may be resolved into some dictates and principles of the Law of Nature, imprinted in Man’s heart at the Creation.

The Precepts of the first Table require, fidelity, reverence, honor, and service in due manner, to be rendered to God Almighty: and they prohibit idolatry, superstition, blasphemy, and profaneness. Now all and every one of these duties, are grounded, and may be resolved into the Dictates and Principles of natural morality. For because the true and livingGOD, is the supreme Lord and Governor, both of the World, and especially of Man: and because man receiveth his being, his power, his preservation, comfort, and happiness from him: and besides, man is in such manner subject to\parGOD, as that this great Lord and King hath absolute power over him, and over all his actions, and He may save or destroy, reward or punish him, according to his own will and pleasure: upon these grounds and reasons, it is most just, safe, and beneficial, according to the rule of natural understanding, that Man, beingGOD’ S Subject, Servant and Creature, do render unto his Supreme Lord and Governor, fidelity, service, fear, reverence, obedience and love. And the holy Scripture, very frequently, upon the former, and upon other such like natural principles, exhorteth man to his duty towards God: and reproveth him for his ingratitude and disobedience. Matthew 1:6. A Son honoreth his Father, and a Servant his Master: If then I be a Father, where is mine honor, if I be a Master, where is my fear? saith the Lord of Hosts. Isaiah 1:3. & Isaiah 5:3. Jeremiah 8:7.

Deuteronomy 30:6. Malachi 3:8. Matthew 18:32.

The duties of the second Table may be resolved in like manner, into dictates and principles of morality. Children receive from their Parents their natural life and being: their education, livelihood, etc. Now natural reason and affection inclines men’s hearts to love, gratitude, and due respect, towards grand Benefactors.

Natural reason persuades man, to love his neighbor because of similitude of kind: because mutual love is necessary for man’s welfare and preservation: and every one desires another should love him: now it is a maxim of nature, that one do to others, according as he would himself be done to.

The negative precepts of the second Table are all and every one grounded upon natural principles: and S. Augustine dissuadeth people from evil concupiscence by this maxim of the Law of Nature: Do not thou covet thy neighbor’s wife, or his goods, etc. because thou thyself art offended, if another man shall covet thine.

Charact. 3. Divine Laws and precepts simply and formally moral, are universal, in respect of persons, and in regard of their perpetual obligation.

For they oblige to obedience or punishment, all and every human Creature having the use of reason: and they oblige in all Ages of the world, and under all religions, or mutations of Temporal, or Ecclesiastical government: that is before the Law, under the Old Law, under the Gospel.

The Jews, the Gentiles, the Graecians, the Barbarians, the Bond, the Free, Princes, Judges, Nobles, Plebeians, Rich-men, Beggars, etc. are equally subject to them: Lastly, they oblige without external promulgation, by a mere impression of nature, seated by GOD, in the conscience: and no authority of Men or Angels can privilege or exempt any from their obligation.

THE CHARACTERS OF LAWS AND PRECEPTS POSITIVE.

That Law is called positive, which is not inbred, imprinted, or infused, into the heart of man, by nature or grace: but it is imposed, by an external mandate of a Lawgiver, having authority to command. And it hath the name positive, from external imposition or constitution: and because it is added to the Law of Nature, and doth not necessarily spring from it.

The Characters of positive Laws, are these, which follow:

Charact. 1. The matter and things commanded or prohibited, by such Laws and precepts, are either in their kind and quality, or in respect of their Circumstances, adiaphorous; that is, neither virtuous nor vicious, but they become good or evil merely by the Law and command of the Lawgiver.

For example: the Fruit of the Tree of knowledge, was in itself, or in respect of the natural quality, good for meat, and pleasant to the eyes: The Lord himself created it. And every creature of God, being rightly used is good in itself, and good to man, Genesis 1:31. & Genesis 2:9. 1 Timothy 4:4 Man’s tasting thereof was a sin, because of the negative precept ofGOD. Genesis 3:17. It was not the natural quality of the fruit, which made Adam and Eve sinners; but only God’s prohibition. Adamum non cibus, sed prohibitus cibus perdidit. The same may be said of Lot’s Wife looking back to Sodom, Genesis 19:26. and of the Prophet, sent to Jeroboam, who was killed of a Lion, for eating bread in Samaria. 1 Kings 13:22.

Charact. 2. The material object, or actions commanded or prohibited, by precepts merely positive, if one separate or abstract the external law, cannot be resolved into any of the natural principles of morality.

For example: The Law of Nature teacheth, that every man shall love, fear, and obey, the Lord his Creator, and Governor: But that Abram must obey GOD, by departing out of Ur in Chaldea, or by offering up his only son Isaac, Genesis 12:1. & Genesis 22:1,2. depended merely upon the Lord’s will, and positive command.

Also, the Law of Nature, prohibiteth one neighbor, to rob or defraud another, and if any offend in this kind, he must make restitution: but that one Israelite robbing or defrauding another, should restore fourfold for one Sheep, or five Oxen, for one that was stolen, was merely positive, Exodus 22:1,3., etc.

Charact.3. Laws and Precepts merely positive, oblige only the persons, the State, or Nation, and Republic, upon which they are imposed by the Lawgiver: or to whom they are published by a legal promulgation: and they continue in force, during such time only as the Lawgiver hath fixed and appointed. Also in many cases they may be dispensed withall, as appeareth in David’s example, 1 Samuel 21:6. Matthew 12:4. and in the Man cured of his infirmity, carrying his Bed upon the Sabbath day, contrary to the divine Law, Jeremiah 17:22. John 5:10.

AN APPLICATION OF THE PREMISES, TO THE LAW OF THE FOURTH COMMANDMENT.

The fourth Commandment of the decalogue, in respect of the literal and particular object thereof: wanteth all the essential characters of divine precepts simply moral. 1 The day of the Week, which is commanded to be kept holy, by resting from servile labor, is the same day, on which GOD himself rested, Genesis 2:2. and which the Jews and Israelites observed, from Moses, until the vocation of the Gentiles.

But secluding and abstracting the divine positive Law, there was no real holiness in this Day, more than in all the rest. Every day of the Week, had one and the same efficient cause, namely, Divine Creation: and all times and things created by GOD, were very good. Genesis 1:31. The Prophet David speaking of all days and nights, saith: The day is thine, and the night is thine, thou hast prepared the lights and the Sun. Psalm 74:16. Every creature of God is good. 1 Timothy 4:4. and as Christ is Lord of the Sabbath, Matthew 12:8. So likewise all days and times, and all other creatures are subject to his providence and dominion. God’s positive precept only, either immediate, as in the Old Law, or mediate by his Church, as in the time of the Gospel, makes one day more holy than another: not by infusing any real sanctity, into the same, but by applying it to a sacred and religious use.

The Sabbath therefore of the fourth Commandment wanteth the first Character of a precept simply and entirely moral. 2 If the Divine positive Law shall be abstracted, the religious, and necessary observation of the seventh Day of every Week, rather than of the first or second, etc. cannot be concluded, or inferred from any principle or dictate of the Law of Nature.

For the Law of nature teacheth, that the true and living God, ought to be worshiped: and that a sufficient and convenient time, is to be set apart for the same.

But the fourth Commandment appointeth the seventh day of the Week: to be an Holy-day, in memory of the Creation, and because GOD himself rested on that Day: and it prescribeth the manner, to wit, by cessation and abstinence from weekly labor: and none of all these particulars, to wit, neither the fixed Day, nor the end, nor the form of observation, are conclusions of the Law of Nature, but they depended merely upon God’s positive Law, and institution. 3 The Law of the Sabbath, wanteth the last character of Divine Precepts formally and simply moral. For it was not published and revealed by promulgation to all mankind, but only to the Jews and Israelites, and Proselytes: the observation thereof, according to the rule of the Law, obliged not perpetually, for in case of urgent necessity it might be omitted, and the Jews themselves, might labor, and war, and fight in battle, and carry burdens, and perform laborious works, Joshua 6:15. 1 Kings 20:29.

John 5:10. But Precepts simply moral, in respect of their negative part oblige perpetually, and they may in no case be transgressed: for it is an infallible maxim touching Precepts purely moral: Praecepta negativa ligant semper & ad semper. Negative precepts have a perpetual Obligation, and they may be transgressed at no time, and upon no occasion. Read the History of Joseph. Genesis 39:9. Romans 3:8.

Out of the former description, of Divine Precepts, simply moral: and Divine Precepts merely positive: This conclusion followeth: That the Law of the fourth Commandment concerning the religious observation of the Seventh Day was not simply moral: because it wanted all the inseparable Characters of such Precepts, and on the contrary, it was only positive, and temporary.

AN OBJECTION AGAINST THE FORMER ARGUMENT.

Although it be granted, that the Law of the fourth Commandment concerning the particular day specified therein, was positive: yet the observation thereof may be perpetual, for the reasons following. 1. The Law of the Sabbath was imposed upon Adam, and upon all his posterity, Genesis 2:2. 2. The whole Law of the Ten Commandments obligeth the Gentiles as well as the Jews. For Christ himself, and after him, the holy Apostles ratified and confirmed every jot and tittle thereof.

Therefore the same may be perpetual, although it be admitted, that at the first institution it was positive. For the will of God the Lawgiver, may make Commandments to be of perpetual obligation, whatever their inward quality is.

Answ.1. The former reply, destroyeth the Tenet both of Saturday and Sunday, Sabbatarians, who affirm that the Precept of the Sabbath, is of the Law of Nature. 2 If it be a Precept merely positive, it can oblige those people only, upon whom it was imposed, and during such time only as the Lawgiver hath appointed. 3 All arguments used, either by Saturday, or Sunday Sabbatarians, to argue that the positive Law of the Sabbath, ought to be observed under the Gospel are of no force, as will appear by the particular examination and solution of them.

AN OBJECTION OUT OF GENESIS 2. VER.2, 3.

T.B. At the Creation, GOD sanctified the seventh day, and made it an Holy-day. And whereas other days were Holy, only by destination, This was such, both by Destination, and also by Consecration: For it pleased GOD to sanctify this Day, at the very Creation of the World, Making Himself our Samplar and precedent in it, and beginning it in his own Person. And this Sabbath of the Creation, was not only exemplary, but also obligatory. For if the ground whereon Moses stood, became holy ground, because of God’s presence there, What shall hinder it, but that in like sort, the day wherein God Himself rested, should forthwith become an Holy day?

D.D. Against Heather.pag.54. The Morality of the Sabbath is proved, from the time it was first instituted and celebrated, and that in man’s innocency, before any Mosaical Ceremony was in use, Genesis 2.3.

D.B. Of the Sabbath, pag.61. It is in express words said in Genesis, that God blessed the seventh day, and sanctified it.

E.E. Upon the Commandments, pag.90.

I.D. Upon the Commandments, pag.125. Adam had by the Law of Nature, to keep a solemn time to the LORD, and by Divine institution, to keep the seventh Day. And the Gentiles always were, and to the end of the world shall stand bound, to keep the Sabbath, by virtue of the first institution, given to Adam, and to all mankind.

R.E. Against Brierw.pag.198. If the Sabbath be instituted in Paradise, and this be exemplary to men, how can it be less than obligatory, though it be not delivered in a form of words, expressly as obligatory?

R.C. Of the Christian Sabbath, pag.83. Maintaineth that Abraham, Jacob, and the rest of the Patriarchs, who lived before the Law, kept the Sabbath, etc.

ANSW. TO THE FORMER ARGUMENT OUT OF GENESIS 2:2.

Three things are delivered in the Text of Genesis, Chap.2.vers.2, 3. 1 God Almighty, on the seventh day, of the week of Creation, had finished the work, which He had made. 2 On the same seventh day, He rested from all His work, which He had made. 3 He blessed the seventh day, and sanctified it, because that in it, He rested from all His work, which He had made or created.

But this Scripture expresseth not the manner, how the LORD sanctified this day, whether by imparting any special virtue to it, above other days: or by dedicating the same to any religious service, to be performed by Adam, in the state of innocency: or whether by an inward decree only, He destined that day, to religious offices, in future time.

Eminent Doctors, both Ancient and modern, are of contrary opinions, concerning this question.

Venerable Beda, and before him, Justin Martyr, Tertullian, Irenaeus, etc. and many other Doctors, both Pontificians, and of the reformed Church maintain, that God sanctified the seventh day, Genesis 2. by His decree and destination only, and not by any present imposition.

And the arguments upon which this opinion is grounded, are very weighty. 1 There is no other means for us to understand, what the will and act of God was, Genesis 2. but only divine revelation: and the holy Scripture, neither makes mention, of any Commandment of God, given to Adam, concerning his resting upon the Sabbath day; neither yet makes any historical narration, of Adam’s, or of any other Patriarch’s observation of the Sabbath-day. Now in cases of this quality, Athanasius his rule is: Quia tacitum est decare, in Scripturis sanctis, certum est, non prius evenisse: Because the holy Scripture is altogether silent in this matter, we may be assured there was no such thing done. 2 It is repugnant to the common sentence of the Doctors of the Church, that GOD Almighty, imposed upon Adam in the state of innocency, any other positive precepts, but one only of abstinence from the fruit of the tree of Knowledge: And from this circumstance, they aggravate Adam’s offense; Namely, that he being charged with one only negative precept of obedience, which was so easy to be observed, became notwithstanding a transgressor. 3 The Law of the fourth Commandment, was not agreeable to the state of innocency. For in that happy state there was no toilsome labor, for man or beast: The earth required not the work of laborious hands, for freely by God’s blessing and command it brought forth fruit, so that man needed not be weary in working. Sweat of face entered into the world after the fall, Genesis 3:19. And before the fall, man’s labor was matter of delight and pleasure: Besides, being a free-man, he might intermit labor at any time, when himself pleased. Neither yet was there any necessity of having one set day in every week, for performing religious offices: For as Tertullian observeth, Vivebat homo in Paradiso, fruens Deo, de prosimo amicus :

Man lived in Paradise, in a fruition of GOD, and as a familiar friend. Quamdin in Conditoris sui obedientia perstitit, in suavissimo contemplationis Divinae lecto requievit: Nullam in animo poterat sentire esuriem, et omnem quae ex carne nascitur ignorabat passionem. So long as he persisted in the obedience of his Maker, he enjoyed continual rest, in the sweet bed of divine contemplation. He could feel no spiritual hunger, and he was ignorant of all fleshly and carnal passion. Lastly, all God’s creatures were as living books, to preach to man, the Majesty, and bounty of the Creator. The Law therefore of the fourth Commandment requiring cessation from toilsome labor, for man himself, for beast, for Ox and Ass, for man-servant, and maid-servant, and for the stranger within the gates, could not be in force, or of any use in the state of innocency: Because in Paradise there were no servants, or bond-men, no persons or other creatures needing a weekly Sabbath, or day of rest from toilsome labor: neither was there any necessity of having a set day, for spiritual contemplation.

Fourthly, The most Ancient Primitive Fathers affirm, that none of the Patriarchs, living before Moses, observed the Sabbath-day.

Justin Martyr. In the days of Enoch, people observed not Circumcision, or the Sabbath.

Before Abraham there was no use of Circumcision, nor before Moses, of keeping holy the Sabbath.

Before Moses, none of the Righteous observed the Sabbath: neither received they any Commandment to observe it.

Tertullian. Enoch, Noah, Melchisedech, Abel, etc. observed not the old Sabbath.

Melchisedech God’s High Priest, was elected to the office of Priesthood, being uncircumcised, and without Sabbatizing, or keeping holy the Sabbath. And from hence it appeareth that the observation of the Sabbathday was temporary.

Iren. Abraham believed God, and it was imputed to him for righteousness, before he was circumcised, and without observation of the Sab.

This Father in the same place treating of Circumcision, and the Sabbath, saith as followeth: Sed & reliqua omnis multitudo eorum qui ante Abraham fuerunt justi, & eorum Patriarcharum qui ante Mosen fuerunt, sine hiis quae praedicta sunt, & sine lege Mosis justificabantur. Likewise the whole multitude of just men, which were before Abraham, and all the multitude of Patriarchs before Moses, were justified without these things, of which we spake before (circumcision, and the Sabbath) and without Moses’ Law.

Eusebius. Melchisedech the servant of the most High God, etc. was neither circumcised in his body, neither was he taught at all what the Sabbath was:

And in like manner blessed Job.

There was no Circumcision of the body, nor observation of the Sabbath, among them (Patriarchs) like as there is none among us.

Damascen. Before Moses’ Law, and Scripture given by Divine inspiration, the Sabbath was not consecrated unto God. But when the Scripture, divinely inspired, was given by Moses, the Sabbath was made sacred to God, and that people might be exercised in Meditation of Scripture.

Now from the Premises, our Reader may well observe, that it is a question Problematical and dubious, whether the observation of the Sabbath was imposed upon Adam, and his posterity in Paradise. For there are no commanding or imperative words, nor any sentence declaring, or signifying a Precept, in the Text of Genesis the second: And many learned Authors, ancient and modern, both Pontificians, and men of note and quality in the reformed Churches, are of diverse opinions touching this question.

Alexander de Hales, a famous and Ancient School-man, saith: Etsi ante legem esset inspirata observantia Sabbati secundum rationem honesti, hoc est digne fieri; non tamen secundum rationem praecepti, hoc est debite fieri, sed hoc modo proponitur in lege. Although it was inspired before Moses’ Law, that the observance of the Sabbath was agreeable to honesty, and was worthy to be done: yet it was not delivered by way of precept, or as a thing to be done of duty, but it was thus propounded in the Law.

Franciscus de Petigian, a Scotist, saith, that the more common opinion of Divines is, that the observation of the Sabbath was not commanded before Moses’ time.

Many Divines also of our profession affirm the same: Musculus in his Common places: Gomarus in two several Treatises, written of that argument. The Professors of Leiden make it doubtful, whether the Patriarchs before the Law observed the Sabbath or not: and that it may be, the institution of it began, Exodus 16:5 and not before.

Being therefore a matter doubtful and uncertain, whether the Sabbath of the fourth Commandment had his beginning in the second of Genesis: It is repugnant both to the rule of good reason, and of sound Divinity, to ground the necessary and perpetual observation of this day, upon such a dubious and controverted principle.

Lastly, if it could be clearly and effectually proved, that the Law of the seventh day Sabbath was given to Adam in Paradise, before his fall, or out of Paradise, after his fall: And likewise, if it were certain, that the holy Patriarchs, Abel Enoch, Noe, Abraham, etc. observed the same: This affordeth not sufficient demonstration, that the Law of the Fourth Commandment concerning the seventh day Sabbath, is simply and perpetually Moral, or a precept, or a necessary conclusion of the Law of Nature. For supposing, divine institution in Paradise, or out of Paradise, and likewise a continued observation by the Patriarchs: This can reach no higher, than to make it a Divine positive Law, necessary to be obeyed, during the time GOD Himself appointed.

In Paradise there was a positive Law, concerning the Tree of Knowledge:

Therefore, the imposition of positive Laws, was not repugnant to the state of man in Paradise.

After the fall of man, the holy Patriarchs received positive precepts, concerning abstinence from the blood of beasts: concerning the difference of clean and unclean beasts: concerning sacrifices, etc. For the Patriarchs observed not the ordinances by chance-medly, neither did they forge or invent them by their own imagination, or by their own natural and human wisdom: But they being Holy Prophets, (Epist. Jude 5. 14. Genesis 9:25,26. Genesis 20:7. & Genesis 27:27. & Genesis 49. per totum) they received the Law of Sacrifices, and other positive Laws by Revelation, by Oracle, and by Divine Inspiration.

If therefore it could be proved, that the Patriarchs living before the Law observed the Sabbath: they observed the same, only as a Divine positive Law, to wit, in such wise as they kept the law of abstinence from blood, and the law of burnt sacrifices. Read before pag.34. where I have made clear demonstration, that the Law of the old Sabbath was a positive law.

T.B. If the ground whereon Moses stood, became holy ground, because of GOD’s presence there: what shall hinder it, but that in like sort the Day wherein GOD Himself rested, should forthwith become an Holy-day?

Answ. The ground whereon Moses stood, Exodus 3:5. was at that present time an holy place, because of the divine apparition of the Angel, who represented the person of GOD himself: And because the holy Angel declared, that the same should be so esteemed. But this holiness, was only temporary, and continued no longer, than until the vision and Oracle of that present time was ended: and then afterwards at the giving of the Law, it was sanctified again, Exodus 19:23.

In like manner, the seventh Day of every Week was holy in the time of the Law, and for the whole time it pleased GOD to have it so: but it is impossible to prove, by the former comparison, that the seventh Day must be a perpetual Holy-day, unless it be first proved that the Law of the Old Sabbath is eternal. For if it be only a precept positive, then it can oblige no other people than those to whom it was revealed, nor for any longer time, than the Lawgiver hath appointed.

HIS GRAND OBJECTION OUT OF EXODUS 20. DEUTERONOMY 5. ETC.

The Precept of the Sabbath, was delivered in Mount Sinai, with the other nine Commandments. It was uttered and pronounced by GOD’s own and immediate voice, with the same Majesty, terror, and all circumstances of the other nine: to wit with thundering, lightning, sound of the Trumpet, fire, and smoke, earthquake, Exodus 19:16,18. and in the common audience of all the people.

The same was written and engraved in stone, in the first Table, with the finger of GOD.

By the Commandment of GOD, it was afterwards placed within the Ark of the Covenant as well as the other nine.

The general preface or proeme of the ten Commandments, was prefixed, and had the same reference to this precept, which it had to all the rest.

Therefore, if the other nine Commandments for these reasons, are simply and eternally moral, the 4th Commandment concerning the Sabbath, must likewise be so.

Answ. If this Argument have any weight, it concludeth for the Saturday Sabbath: and not for the Sunday, or Lord’s-Day. It maketh some noise in a popular auditory, but being examined, it hath no more strength, than a broken reed. For the antecedent or leading part, namely, that God himself immediately uttered the Ten Commandments, is dubious, and controverted, and the inference likewise is not necessary. 1 The Antecedent is dubious for this reason: many texts of holy Scripture, and many profound Doctors affirm, That the Lord himself did not utter and pronounce, the ten Commandments with his own voice, but by the ministerial voice of his Angel.

Acts 7:38. This is he that was in the congregation in the wilderness with the Angel, which spake to him in Mount Sinai, and with our Fathers.

Acts 7:53. Which have received the Law, by the ordinance of Angels, and have not kept it.

Galatians 3:19. Wherefore then serveth the Law? it was added because of transgressions, till the seed should come, to whom the Promise was made, and it was ordained by Angels in the hand of a Mediator.

Hebrews 2:2. If the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward, etc.

John 5:37. The Father himself which sent me, hath borne witness of me: you have neither heard his voice at any time, nor seen his shape.

Now whereas in many places of the Law it is said; that God himself uttered the words of the Decalogue with his own voice, Exodus 20:19.

Deuteronomy 5:22. This proveth not, that God Almighty pronounced them immediately, for we find in holy Scripture, that when holy Angels, or Prophets, were the immediate persons which uttered and delivered the vocal and external sound of words, the Lord himself is reported to have spoken unto men. Genesis 18:2,13. Exodus 3:2,6 7.

Saint Augustine is resolute, that Almighty GOD himself, in the Time of the Old Testament, did not speak to the Jews and Israelites, with his own immediate voice, but only by his Angels, and by his Prophets.

And when the Heretic objected, Cur ergo scriptum est, dixit Deus, & non dixit Angelus? his answer was, Quia cum verba judicis praece prociat, non scribitur in gestis, ille praeco dixit, sed ille judex qui imperavit ut diceret. Wherefore then was it written, GOD spake, and not rather an Angel spake: because when in the place of judicature, the Cryer pronounceth the decree, and sentence of the Judge, it is not recorded in the Acts or Court Rolls, the Cryer delivered this sentence and decree, but the Judge who commanded the Cryer to proclaim it.

And again in the same passage: Sicut verbum Dei est in Propheta, & recte dicitur, dixit Dominus, quia verbum Dei quod est Christus in Propheta loquitur veritatem; sic & in Angelo ipse loquitur, quando veritatem Angelus annunciat: Et recte dicitur, Deus dixit, & Deus apparuit, cum illud dicatur ex persona inhabitantis Dei, illudex persona servientis creaturae. Even as by reason the word of God is in the Prophet, it is tr