-I 
 
i7 
 
 5i 
 
 1                 is^ 
 
 !        4^' 
 
 <6 
 Q. 
 
 •# 
 
 .2 
 
 ^ 
 
 IE 
 
 >^ 
 
 03 
 
 4»i^ 
 
 IS 
 
 ^                ^ 
 
 CL 
 
 i* 
 
 t... 
 
 ^ 
 
 *i^    ^ 
 
 o 
 
 ^ 
 
 i 
 
 5 
 
 c 
 
 ^; 
 
 c*           O 
 
 bfl 
 
 ^             Eh        . 
 
 < 
 
 t     *                  ' 
 
 W            g 
 
 1 
 
 ^ 
 
 •  £ 
 
 §      «     1       1 
 
 to 
 
 •5       -1       1          1 
 
 -^^       P4 
 
 ij 
 
 q     -^     ^.        ] 
 
 ^^ 
 
 2 
 
 o 
 
 >» 
 
 t 
 
 ■o 
 
 5CG 
 
 %; 
 
 c 
 
 v> 
 
 0) 
 
 (^\h 
 
 -# 
 
 CL 
 
 « 
 
 *                                              1 
 t 
 
 »  • 
 
 ^// 
 
V 
 
Books  Prwtedfor^  and  Sold  by  Tho.  Newbo- 
 rough,   at  the  Golden  Balf  in  St,  PaulV 
 
 Church-yard. 
 
 THe  great  Hiftorical ,  Geographical ,  Genealogical  and 
 Poetisal  Didionary,  being  a  Curious  Mifcellany  of 
 Sacred -and  ProphaneHiftory.  The  Second  Edition,  RerisU 
 Correded  ,  and  Enlarg  d  by  Jcr.  Collier,  M.  A.  In  Tw) 
 Volumes  in  Foho. 
 
 The  Works  of  the  Right  Reverend  Dr.  John  Tillotfon,  late 
 Lord  A  rchbifhop  of  C4«ffr^«r;.  Colled6d  into  one  Volume 
 in  Foh'o. 
 
 The  whole  Works  of  the  Reverend  Dr.  Ifaac  Banom  in  Three 
 Volumes,  in  Folio. 
 
 Dr.  HamoncCi  Annotations  on  the  New  Teftament,  in  Folio- 
 • — ^_ — HisParaphrafe  on  the  Pfalms  and  Proverbs,   in  Folio. 
 Which  two  are  now  in  the  Prefs. 
 — -* — His  Pradbcal  Catechifm.    The  1 4th.  Edition,  80. 
 
 The  Works  of  the  ft.ight  Reverend  E:{ekiel  Hofkins,  late 
 Lord  BiHiop  of  London-Der'ry  in  Ireland,  in  Folio. 
 
 Mr.  Danet\  Didionary  of  the  Greeks  and  ^rfian  Antiqui- 
 ties. Tranllated  into  EngUJh^  with  Improvementj  for  the 
 afeof  all  thofe  that  would  underitand  tlieClailick  Authori. 
 lliuitrated  with  Maps,  in  ^^r^tf- 
 
 Addnn's  Index  Villaris,  in  Folio. 
 
 Scot^s  Chriftian  Life,  in  y  Volumes  in  OBavo. 
 
 Puffendorft  Introduction  to  the  Hiftory  of  Eurof  e^in  OSiavo. 
 
 D^- Henry  MauricCy  ofEpifcopacy,  \x\Oi:lavo. 
 
 K^ttlewclCi  Meafures  of  Chriftian  Obedience,  in  OFlavo. 
 "^ — '■ — His  Pradica!  Believer,     In  two  Parts,  in  0^4x^0. 
 
 His  Coir.panion  for  the   Penitent  and  Perfecuted,   in 
 
 Twelves. 
 
 ' The  Chriftian  indeed.  In  Two  Parts,  in  OHavo. 
 
 The  Guide,  of  a  Chriftian.    The  Third  Edition,  *4o. 
 
 TheliiRory  ofPsm/e^/,  from  the  beginning  of  the  World 
 to  this  time      By  Capt,  John  Stephens,  in  Octavo. 
 
 Father  S,v,-»o«'$  Critical  Hiftory  of  the  New  Teftament,  in 
 Suirto. 
 
 ^Gagti  Survey  ofthe  JVefi-Indtes.    Ite  Fourth  Edition,  in 
 
 Oilavo' 
 
KTPIAKH'  'HME'PA. 
 
 A 
 
 DISCOURSE 
 
 I  N 
 
 SIX    DIALOGUES 
 
 ON    THE 
 Hame^  J*{otioM,  and   ObferVat'ton 
 
 OF     THE 
 
 LORDS  DAY. 
 
 WITH 
 
 An  Account  of  feveral  Canons,  Decrees,  and 
 Laws,  Foreign  and  Engli^^  for  the  keep- 
 ing it  holy* 
 
 The  Way  of  Worihip  in  the  Church  of  England^ 
 vindicated.     And, 
 
 An   Office,   or  ColUaion    of    DEVOTIONS, 
 proper  for  the  Day. 
 
 By  T  H  O.  More  R,  Re^or  of  the 'Vrnted  Pa- 
 rifljes  of  SS'  An n  .md  A gnes,  rvkhm  A Iderf- 
 gate,  afid  S,  John  Zachary,  London. 
 
 naf.  de  Sem.  ^  • 
 
 L  0  N  DON, 
 
 Printed  for  Tho.  Neivhorough,  at  the  Golden 
 j       5^27/ in  St.  P^///'s  Church-yard,  lyui. 
 
^' 
 
 \  '      /J 
 
XvEverendo  admodum  in  Chrifto  Patri, 
 
 Domino  Honoratiffimo, 
 
 Ecclef.  J^atholic^,  ?  Paftori  Vigilantiflimo, 
 
 C  Caroli  2.     1 
 Reg.  <  Jacobi  2.     >  de  Secretis  Confiliario  FidelifUrao, 
 CGulielmi  ^. ) 
 
 ProvLi*  c'ant.}  ^«^^"°  Ornatiflimo, 
 Patrono  fiio  Colcndiflimo, 
 
 HENRICO 
 
 Permiffione  Divina 
 EpISCOPO      LoNDlNENSfj 
 Mxc  de 
 Nomine^  Qualitatey  Qelebratione^ 
 
 DIEI    DOMINICA 
 
 COLLECTANEA 
 
 (  Levidenfe  equidem  pro  Tot  Tantifq;  Beneficils 
 
 MUNUSCULUM, 
 
 Verum  tamen  Animi  grati 
 
 Teftimonium ,   Pigmis ,   Monumentum  ) 
 
 Humiliter  D.  D.  D» 
 
 T,  M, 
 
i 
 
THE 
 
 PREFACE- 
 
 Reader, 
 
 YO  U  may  expeEl  perhaps  U  he  toldy 
 according  to  ctiftom^  that  the  ^w 
 ■  thority  of  fome  of  my  friends  or  the  Impov" 
 tunity  of  others  forced  me  to  the  publication 
 of  what  you  find  in  the  following  fljeets  ^ 
 ^ut  1  offer  no  fuch  apology ^  nor  ivill  1  ufe 
 my  friends  fo  ill  as  to  ha:^ard  their  Reputation 
 to  fecure  thereby  my  O^n.      This  only  Ix 
 fay^  That  if  you  receive  any  hem  jit  by  ii)hat 
 is  here  written^Let  your  Qharity  juppofe  chat 
 to  be  the  true  reajon  ;  and  if  this  reafon  be 
 "^anting^  I  am  afraid  no  other  will  excufe 
 me, 
 
 !ButTtfaVmg  this^  'lis  necejfary  IJl?ould 
 lay  before  you  the  furnm  of  this  'Book^  which 
 confifls  of  a  Control  er fie  between  the  Church 
 and  thefe  Five  forts  of  3ien,     Firft,  Lu 
 
 bertineSj 
 
The  Preface; 
 
 hcniaeSywho  allow  no  Set-days  for  the  Ser* 
 yice  of  ^od^  but  ti^ould  he  left  to  their  own 
 Will  to  tiporfhip  as  their  humour  and  fancy 
 lead  'em.  Secondly,  Sabbatarians  or 
 fuch  as  contend  for  the  Jewifh  Sabbath,^wi/ 
 fiand  to  the  perpetual  obligation  bfth  Fourth 
 Commandment^  both  as  to  the  day  itjelf 
 and  the  manner  oj  ^eep'mg  it.  Thirdly, 
 Thofe  lt>ho  rejeB  the  Saturday-Sabbath, 
 jet  take  up  the  Morality  of  the  Seventh- 
 day,^w^  will  have  it  to  he  the  ap^y^'*ment  of 
 (^(3^dw^N^rmT.Fourthly,Such  as  conftder 
 the  Lords- day  de  Jure  Divino  flriBly^ 
 ar}d  make  ft  the  inUitution  of  Qmjl  or  his 
 Jpo files  ^  and  on  that  account^  of  the  fame 
 -influence  on  Chriflians  under  the  Go/pel y  as 
 the  Sabhath  had  oVer  the  Jews  by  the  Law 
 c/ Moles.  .  Fifthly  the  Prophaners  of  the 
 Fe/ltVal  'a?/;o  by  their  misbehaviour  ornegleEl 
 of  holy  duties  to  be  done  on  this  (tay^  too  openly 
 declare  they  lay  no  ftrefs  on  it^  and  think 
 they  incur  no  Spiritual  danger  if  they  do  not 
 gbferVe  it.  All  thcfe  tuith  jomc  other  miflakes 
 concerning  the  manner  of  Our  Chur^es* 
 Service  qi\  the  day  are  examined  in  therr 
 Turns ,    and  the    Names    and    Notion 
 
The  P^'?f:^ce, 
 
 of  the  IjOxi's- dp       .  y  explain  i  and  di- 
 
 reBions  added  t     .a^  u  well. 
 
 The  OfEvu^  tmy  feem  mpraBicabU  for 
 propoling  more  than  a  man  is  lodl  able  to  do. 
 And  a^  to   this  exception  I  nught   excufe 
 my/elf  bythe  number  and  authority  of  thofe 
 floUs  ViVtnes  out  of  whoje  devotions  1  made 
 the  CollcHion,      ^ut  I  only  fay^  1  intend  an 
 help  md  not  a  rule :  And  if  the  Fotary 
 comes  not  up  to  ity  1  fudge:  him  .not  \  yet 
 give  me  leave  to  apply  thofe  words  oj  our 
 Lord^  He  that  is  able  to  receive  it,  lee 
 ^  him  receive  it— And  if  a  mms  Will  and 
 Strength  be  ftich  as  to  attempt  the  ^Vork^  I 
 was  loath  he  J]?ould  want  din Eiions -,  Jnd 
 let  fiich  a  one  ufe  me  as  his  guide    and 
 npt  his  Mafter, 
 
 J  fpeak  Very  much  in  the  language  of  the 
 f  Authors  J  tad^ccafon  to  confult ;  partly  vi 
 jtifticeto  them,  and  partly  with  regard  to 
 myfelf,  W;o  have  caufe  enough  to  diftrufl 
 my  o^m  performances :  And  therefore  for 
 fear  any  thing  relating  to  this  Jrgument 
 flmddf.ijfer  by  my  lt>ords,  1  chofe  rather 
 to  horror  theirs,  who  are  admired  for 
 tMr  Learning  or  ficty  in  this  or  othei: 
 
 ^g^h 
 
The  Preface. 
 
 ages.     So  thaty  if  in  multiplicity  of  cita- 
 tions   there    appear  Vanity,    Often- 
 tation   or   Digreffion,  *  Modefty  and 
 Honefty  muft  make  my  excufe,  who 
 acknowledge    with    flt^iy,    that    to 
 chufe  rather  to  be  taken  in  a  thefc  than 
 to  give  every  Man  his  due  is  obnoxii 
 Jnimi  ^  infoslicis  lnge7ui     And  herein  I 
 follow  the  exam  fie  of  ^St.  Jerom,  Ti?ho 
 profeffes  that  in  a  great  nteafure  he  made 
 only  a  Colle(ftion  oj  '^hat  others  before  him 
 had  J  aid  on  the  fame  SubjeFt,      And  if  I 
 fay  fiphat  has  bin  often  faid^  /  do  it  on  St. 
 Augufline's  re<i/o«,  That  Uis  for  the  Qeod 
 of  Qmfi'Qhurch  that  the  fame  things  be 
 written  by  diverfe  JMen  that  fo  the  Truth 
 may  fpread  the  further,     'But  the  Jpojlle 
 has  abetter  t^arrant for  me  CHeb.   i.  i.) 
 God  at  fundry  times  and  in  diverfe 
 manners  hath  (poken  {the fame  thing) 
 to  the  Fathers  and  us. 
 
 If  any  fl^ould  call  this  an  mfeafonalle 
 difpute^  and  think  1  contribute  to  the  propha* 
 
 *  Cautior  atq^  timidior  imbeciUitatem  virium  mearum 
 fenticnsOrtgenis  commentarios  fum  fecuius,  &c.  Frooem:  \r, 
 Ep.  ad  Galat. 
 
 nation 
 
The  Preface. 
 
 nation  of  the  day^  (ti)hkh  alt  good  ^Men 
 are  labouring  againTt )  by  leffening  the 
 Obligations  laid  upon  'em  to  reference  and 
 objerye  it  j  J  anjlt^er^  that  to  fet  eVery 
 thing  on  its  right  Foot  ^  I  ha'Ve  always 
 thought  it  the  likeliefl  ^ay  to  keep  .  it 
 /landing.  Sure  1  am  the  Lorcl*5  Day 
 has  Juch  and  fo  jnany  ^Authorities  to  gain 
 it  Veneration ,  that  it  does  not  ^ant  any 
 Writer  s  Art  to  jupport  and  recommend  it ; 
 And  therefore  either  to  present ,  or  re* 
 wove  all  the  (^aVds ,  the  ^rophaners  of 
 the  Day  do^  or  may  catch  at  ,  to  colour 
 their  %emijsnejs ,  is  to  leave  'em  more 
 excufele/s  bejore  (Jod  and  JMan,  %ut  we 
 [l)all  meet  lipiih  this  in  the  Body  of  the  jDi/- 
 cmrfe^  fo  I  difmijs  it  here. 
 
 TJ:>e  Difcourfe  Us  by  Dialogue,  as  a 
 more  natural^ familiar ^  and  eafe  i^ay  :  And 
 if  any  doubts  ari/e^  they  are  better  thus 
 fropofed  ,  and  more  intelligibly  anfwered^ 
 than  they  could  otherwife  be.  HoTi?eVer^ 
 the  SMethod  is  plea/ant^  and  People  are 
 fooner  invited  to  read  a  SubjcH  delivered 
 in  this  manner,  I  have  great  Exam- 
 fles  of  this  kind^  phofe  Figure  and  Hum- 
 
 her 
 
The  Prefaced 
 her   are  ahle  to  excu/e  me.      And    this 
 mujl  he  my  Apology  for  thofe  many  Ex- 
 curfions  from  the  main  Suhjefi  throughout 
 this  Viece^  againjl  the  /IriEl  (I{ules  of  4r* 
 gument  and  Art :  For  it  is  in  conformity 
 to  the  l^xy  of  People  in  common  Difcourfe^ 
 j-  fifherein  ne"^  Qjiejlions  are  apt  to  jlart 
 Jrom  the  Anflptrs  made  to  what  goes  be- 
 fore. '  And    this   might  haVe  appeared   a 
 a  piece  of  Art,  if  I  had  imitated  Nature 
 '^elL     Yet    I  hope  Jiothing  has  intruded^ 
 hut  'ti?hat  may  be  ferViceable  to  an  unpre- 
 judiced Reader  ^  fiphofe  in  fight  in  this  Con» 
 trover fte  I  fhall  not  fo  far  fcruple^  as  to 
 Juppofe  he  lt>tll  think  the  Dgref^tons  fo  mac 
 ny  y   or  fome  ^Matters  fo  impertinent^  as 
 at  firH  fight  they  feem  to  be. 
 
 I  haVe  made  the  Debaters  Men  of 
 Slloderation  and  Temper,  hecaufe  Paffion 
 and  Eagerneis  feldom  difcoVer  Truth: 
 And  li?hen  Difputants  are  bitter  and  Violent 
 {which  they  mifcall  Z.eal^  all  they  aim  at^ 
 i>.  Viiftory,  and  to  fettle  an  Opinion,  with- 
 o«?  confidering  whether  they  be  in  the  right 
 
 t  Alia  eK  diis trahiiTiUS ^etichlitt  de  Art.'Cahai,  I.  i. 
 
The  Preface. 
 
 or  no.  Tl^e  Opponent  therefore  makes  one 
 of  our  Congregation  J  tho  he  be  not  well  fatk* 
 fied  ivith  all  the  Inftances  of  the  Tiihlkk 
 SerVtce  :  Yet  notwhftmding  his  difltke  of 
 divers  ^Particulars  in  if,  he  believes  Sepa- 
 ration an  ill  Remedy  ;  and  there fore^  ac* 
 cording  to  the  way  of  Charitable  and  (pru* 
 dent  t^ew,  he  chufes  rather  to  bear  a  great 
 deal,  than  to  diJlraEl  the  Churchy  and  di' 
 flurh  the  Teace  of  it :  For  he  dreads  the 
 Jad  BffeBs  and  Qonjequences  of  Schifm ; 
 and  remembers  the  iMaxim  of  Old  and  l>(ew 
 Rome,  Divide  and  we  fliall  mafter 
 em.  The  SubjeEi  I  am  upon^  puts  us  in 
 mindy  That  as  God  created  us  all  in  one 
 Nature,  fo  he  redeem  d  us  to  be  all  of  one 
 Name.  Difference  of  Stiles  are  apt  to 
 divide  Men.  To  be  Jure ^  when  their  No- 
 tions are  not  the  fame  ^  their  JffeBions  will 
 fland  at  a  difiance  ^  and  then  beginning  to 
 difpiite  and  quarrel^  '^hile  each  Tarty  con- 
 tends for  the  right  i^ay^  Tj;e  are  all  of  us 
 in  danger  to  lofe  it.  This  let  us  remember ^ 
 that  Jefus  our  Saviour  {whofe  Refurredtion 
 Tb^  weekly  celebrate  on  this  day)  died  upon 
 the  Crofsy  To  gather  together  in  one  the 
 
 Children 
 
The  Preface. 
 
 children  of  God,  that  fo  there  might  he 
 one  Fold"  ,  and  one  Shepherd.  The 
 firj}  Chrtflians  were  of  one  heart,  and  one 
 mind  j  'Vh^y  tt^orfhipped  (Jod  in  one  vvay, 
 and  in  one  Place  ;  TJi'ey  had  one  Lord, 
 
 W  one  Faith. May  we  follow  them 
 
 as  they  did  Qhrifl^  that  our  Creed  and  Tra^ 
 Bice  being  the  'Verif  fame^  tiie  may  all  of  us 
 get  to  the  Jame  Glory ^  and  that  Eternal 
 Reft,  of  which  this  day  is  the  Emblem. 
 
 Amen, 
 
 No  re,  That  [^k]  meam  him  who  likes  ^ 
 and  defends  the  Confiitution  of  the  Church  as 
 it  is  at  prefent.  [B'2  Him  who  complies ^ 
 hut  not  without  finding  Fault  with  it. 
 
 ER- 
 
i 
 
ERRATA. 
 
 PAg.  24.  Lin.  19.  r.  vifihle  Son  of  God.  p.  129. 1.  3 1.  r.  and 
 the  week^been  made.  p.  133.  1. 1».  r.  owed]oba  Jfite,  p. 
 142. 1.  24.  r.  Seder  Olam  Rabba.  p.  247.  1. 1.  r.  Nations,  p. 
 2,48.  1. 19.  r,  rejoicing,  p.  249. 1.  ult.  r.  attending,  p.  153.1.1®. 
 r.  oftner.  p.  176. 1.  4.  r.  fa  worjkip  God.  p.  320. 1.  35.  r.  Ho«yJ 
 of  f/jc  /-o>-^.  p.  530. 1.  4.  r.  fromifedit*  p.  391.  1.  21.  r.  and 
 was  tvorn  out  in  the  foUottrmg  Ages.  p.  428.  I.  8.  r.  every 
 thought.  IntheNotes,  p.  13a.  r.  defumpta.  p.  534.  r.PfaI« 
 lentiam  Gr^ecorum. 
 
 THE 
 
C'  3 
 
 *^opE^w~or 
 
 ^sf« 
 
 DISCO  aRJl 
 
 By  Way  of  D  i  a  i  o  g  u  e, 
 
 ON    THE 
 
 —    ■■■.■■■,  .  _        _  ^    ^  .  ^-     ^ 
 
 DIALOGUE    I. 
 
 The   Contents. 
 
 Too  njHch  thoH^htfulnefs  injurioHs  to  hedth.  The 
 reafon  of  it.  The  Body  fiat  to  he  negle^ed.  The 
 Sympathy  between  Body  and  Soul.  How  they  mu" 
 tually  oB  on  one  another.  The  word  [[Sabbath  1 
 not  frofer  for  the  Lords-Day.  How  the  word  is 
 to  he  underfiood  in  the  Fathers,  Altar  and  ^rtefi 
 mt  improper.  The  Lords  Sapper  a  Sacrifice.  What 
 kind  of  Sacrifice.  The  OuefHon  in  Minucius  Felix 
 cleared  about  Temples  and  Altars.  O.  Maries 
 Statute  about  Altars.  Whether  repealed.  Qneen 
 'EMzabQili's  injunSlion  for  Tables  infiead  of  Altars. 
 Sunday^  why  the  Lord^S'Dayfo  called.  Whether  it 
 B  he 
 
2  The  Firji  Dialogue. 
 
 he  d  Gentile  Name,  The  Myfiicd  and  Natural 
 reafon  of  that  Name.  The  Order  of  the  Tlanets 
 according  to  Ptolemy.  Their  Inftuence  and  Vre- 
 /identpnp  over  the  days  of  the  Week.  Ohjeclions 
 of^CdXlgttandS^iditnanfwer'^d.  VtoXtmfs  Or- 
 der very  ancient.  The  names  of  the  Days  of  loner 
 fiandingy  hut  only  among  the  Ajlronomers^  and  not 
 admitted  into  the  Civil  account  to  conftitHte  a 
 Week  till  the  times  o/DionyfmsExiguus.  CiceroV 
 Hebdomada  Quarta.  The  Seventh  Day  Critical 
 among  the  Phyficians.  Saxon  Names  for  the  Days 
 of  the  Week.  The  word  [^Feria]]  refcrrs  to  the 
 Heathens^  as  Sabbath  to  the  Jews.  i§t.  John'-f 
 Lords-Day^  what  f .  Whether  Eajier-Day  or  fome 
 other  Great  Feflival^  or  the  Day  of  Judgment.  The 
 j4pocalypfe  examined.  Authorities  and  Reafons 
 for  and  agaif?fl-  it.  The  ufcfidnefs  of  Tradition.  It 
 may  explain  St.  John,  hnt  is  no  infallible  Vroof, 
 The  LordS'Day  by  whom  appointed.  Why  it  is  not 
 called  Chrifis-Day^  *»  appropriated  to  him.  • 
 
 A.  "fk  M  Y  good  Neighbour,  I  am  glad  to  fee 
 |%/1  you  in  this  place,  after  your  long 
 X.T  A  confinement  bySicknefs. 
 
 B.  Sir,  I  thank  you.  I  have  been  a  Prifoner 
 for  3  great  while  •,  and,  which  was  the  fting  of 
 my  confinement,  not  only  denied  Liberty,  but 
 kept  to  my  Bed  and  Chamber  in  a  great  deal  of 
 mifery  ^  which  makes  me  the  more  defirous  to  go 
 abroad,  having  fome  low  degree  of  Strength  given 
 me,  to  try  what  efFed  the  Air  will  have  towards 
 jjiy  Recovery.  . 
 
 A.  You  do  well :  For  the  Air  not  oiAYrefrefljes^ 
 but  may  be  faid  to  feed  the  Body,  provided  it  be 
 good,  as  this  is,  and  that  you  take  convenient  hours 
 for  your  walk,  being  out  neither  too  early  nor  too 
 late.^  at  both  which  times  it  is  commonly  difturb'd 
 
 A  with 
 
The  Firjl  Dialogue.  :^ 
 
 with  feveral  fafours^  which  may  rather  injure 
 than  help  you.  And  one  thing  more,  let  me 
 caution  you  of  ^  Your  Looks  belpeak  you  feriotts 
 and  thoHghtfd^  and  you  feem  to  me  a  greater  Stu- 
 dent than  fuits  your  prefent  condition. 
 
 B.  I  mufl  confefs,  my  Thoughts  were  not  idle,' 
 though  not  in  fo  deep  a  Meditation  as  to  give  me 
 the  charader  of  a  Vhilofopher  or  a  Pharifee  :  And 
 one  end  I  propofed  to  my  felf  in  it,  was,  to  make 
 my  Walk  the  eafier,  by  employing  the  Mind,  and 
 keeping  it  from  attending  to  the  complaints  and 
 wearifomnefs  of  the  Body. 
 
 X  'Tis  true,  Meditation  fhortens  the  way : 
 But  the  end,  you  fay,  of  your  going  abroad  is  for 
 the  Air's-fake,  to  help  your  Recovery.  Now  this 
 defign  is  fruftrated  by  fo  much  Thoughtfulnefs  9 
 bccaufe  to  Think^  is  to  limit  the  Soul  to  the  Subject 
 you  are  upon,  and  fo  in  a  great  meafure  you  with- 
 draw it  from  the  fervice  it  owes  the  Body,  which 
 thereupon  fuffers  more  than  you  are  aware  of,  and 
 is  much  expofed  to  the  reliques  of  yourDillemper. 
 Befides 
 
 B.  Pray,  Sir,  hold  a  little.  1  do  not  under- 
 ftand  you. 
 
 X  You  muft  needs  know,  that  the  Body  hath 
 neither  life  nor  motion  without  the  Sad :  And 
 therefore  at  death,  when  the  So:d  is  gone,  the 
 Body  becomes  a  mere  Carkafs,  and  breaths  no 
 more.  Now  then,  if  the  Soul  be  fo  necefTary  to 
 enliven  and  quicken  the  Body^  whenever  you  call 
 the  SohI  from  that  part  of  its  miniftry  (which  is 
 done  by  mxxcYi  Meditation)  by  this  means  you  bring 
 amtmbfjefs  on  the  Faculties,  and  hinder  the  good 
 improvement  they  might  make  of  the  ^-V,  or  any 
 thing  elfe  which  would  be  ferviceable  to  the 
 Body. 
 
 B.  I  believe  this  to  be  the  reafon,  why  many 
 of  your  ffreat  Scholars  are  fo  fpare  And  thin^  becaufe 
 
 B  2  they 
 
4  The  Firfl  Dialogue. 
 
 they  hardly  admit  the  leafl  refpite  from  their 
 Studies,  but  will,  with  j4cjiii',ias^  be  drawing  *Con- 
 clufions  at  the  very  Table  ^  fo  that  what  they  eat 
 and  drink  doth  'em  little  good,  for  the  Reafon  you 
 give,  namely,  the  retirement  of  the  Soul,  which 
 being  fo  very  intent  on  other  matters,  it  cannot 
 communicate  to  the  Stomach  fo  much  Heat  and 
 Motion  as  is  necelfary  to  digefl;  it. 
 
 yi.  I  think  they  are  to  blame  for  it :  Extremes 
 are  dangerous,  and  ought  to  be  avoided.  I  muft 
 confefs,  a  pamper'd  Body  is  not  eafily  govern'd, 
 it  affefts  and  difables  the  Mind,  calls  a  cloud  on 
 the  Underflanding,  clogs  the  Brain,  and  is  a  great 
 enemy  to  the  pra&iceof  Piety,  (for  which  and  the 
 like  Reafons  it  muft  be  fubdued,  and  the  Afs  kept 
 under,  as  St.  Bernard  fpeaks,  to  keep  it  from 
 kicking  ^  )  yet  after  all,  I  muft  needs  fay,  it  is  a 
 thing  not  to  be  defpifed  or  negledcd  :  The  Male 
 of  "it  was  enough  to  aftonifh  DavlA^  and  difpute 
 Calen  into  the  belief  of  a  Deity.  In  truth,  it  de- 
 serves part  of  our  care  ^  nor  are  we  to  look  on 
 it  fo  vile  a  thing,  but  that  for  its  own  and  the 
 Creator  s  fake  it  ought  to  be  valuable  to  us, -and  in 
 a  moderate  way  we  are  to  cherilh  and  feed  it. 
 
 B.  The  Apoftles,  John  and  PW,  warrant  what 
 you  fay  ^  yet  I  have  often  heard  owx  Mini fierstz2ic\i 
 us  the  contrary,  who  think  they  can  never  enough 
 commend  the.5o///,  unlefs  they  difparage  the  Body^ 
 and  make  it  one  of  the  moft  contemptible  things 
 in  the  world,*  calling  it  Clay^  and  I  know  not 
 what  ^  whereas  we  may  obferve,  that  the  Lord 
 Chrifi  had  an  honourable  notion  of  it,  and  made  it 
 the  fubjed  of  almofc  all  his  Miracles  which  he 
 wrought  for  the  preferving^  fuftainlng  and  healing 
 the  Body  of  Man  (<^). 
 
 C**}  Loi d  Bacon's  Advanceraenc  of  Leaning,  B.  2.  pag./^u 
 
The  Firfl  Dialogue.  5 
 
 ji.  He  that  would  Itraighten  a  crooked  Stick 
 always  bends  it  the  other  way  (Jy\  Our  Minlfters 
 take  notice  how  much  we  indulge  the  Flejli  to  the 
 prejudice  of  the  5pmf,  and  that  we  beftow  much 
 more  Coft  and  Care  on  the  one  than  on  the  other  ^ 
 and  therefore  there  lies  a  neceffity  on  'em  to  ufe 
 this  method,  thereby  to  bring  us,  not  fo  much 
 into  a  difefteem  of  the  Body^  as  to  a  greater  refped 
 for  the  SohI^  which  feems  flighted ,  and  never 
 thought  on.  And  as  for  thofe  vile  Charaders  you 
 objeS,  they  are  occaiionally  offer'd  for  fome 
 Perfons  and  Times.  In  the  Primitive  AgQ'i  fome 
 were  forced  to  plead  for  the  Body^  as  thefe  do  for 
 the  5o«/,  that  fo  they  might  keep  the  ancient  Chri- 
 ftians  from  expofing  themfelves  needlefly  to  the 
 fury  of  their  Perfecutors,  out  of  a  rafh  and  unfea- 
 fonable  Zeal  to  be  accounted  Martyrs  ^  and  our 
 Teachers  would  do  the  fame,  but  that  they  find 
 we  love  the  Flep  more  than  our  Religion. 
 
 B,  It  may  be  fo.  Well,  Sir, "be  pleas'd  to 
 purfue  your  Argument. 
 
 ji.  I  fay  then,  To  Thinly  is  Aciion  :  But  Athion 
 continued,  ends  in  Wearine[s^  which  on  a  double 
 account  is  bad  for  the  Body  ^  firlt,  becaufe  the  Soul 
 is  made  dull  by  it,  and  becomes  incapable  to  dif- 
 chargeitsduty  to  the  Body.^  and,  fecondly,  it  com- 
 municates that  Languor  to  its  part'ner,  and  con- 
 curs with  the  Difeafe  to  make  the  Body  weaker 
 than  before. 
 
 B.  I  conceive  not,  how  either  of  thefe  can  be 
 true.  For,  as  to  the  jTr/?,  that  a  thing  is  voeary^ 
 proceeds  from  t\\Qgrofsnefs  of  Matter  wherewith  it 
 is  incumbred  and  clogg'd  ^  but  the  Sod  has  no  Mat- 
 ter^  being  like  the  Angels  and  Sprits  above,  who 
 
 (b)  Solent  bartulaniy  &c.  Samderfm.  prsleS.  2.  de  bond, 
 rttentionej  N.21,  Rivet.  Critic.  Sacn  c,  n.  Contraria  contraiis 
 tHrantur,  Ejctrema  extremis,  Aphor.  Medic. 
 
 B  3  hourly 
 
T^he  Firfl  Dialogue. 
 
 hourly  contemplate  the  Divine  Nature,  yet  neither 
 are  nor  can  be  weary ^  for  that  would  dellroy  the 
 Notion  of  Blejfednefs  in  the  other  State. 
 
 u4.  The  ftate  of  the  Soul  in  this  World  and 
 that  to  come  is  not  the  fame  :  There  indeed  its 
 condition  is  fuch,  that,  comparatively  fpeaking, 
 it  may  be  called  A^hns  Ptinu^  becaufe  of  no  impe- 
 diment or  hindrance  to  its  operation.  But  here  it 
 is  not  fo  :  For  though  in  it  felf  it  be  not  ntaterial^ 
 yet  it  is  tied  to  Matter^  which  is  no  fmall  weight 
 to  it,  and  makes  it  ad  with  fome  repugnance  and 
 difficulty,  and  is  the  reafon  why  a  Man  is  fo  often 
 tired  with  thinhlno-. 
 
 B.  If  this  be  the  reafon,  then  the  Soul  would 
 be  und,er  no  better  terms  in  Heaven,  becaufe  the 
 the  Body  as  well  as  the  Soul  fhall  be  bleffed  above, 
 and  confequently  there  will  be  the  fame  impediment 
 in  both  Places. 
 
 ui.  Not  fo  neither :  For  there'out  Bodies  are  to 
 be  refined  and  glorified  •,  all  the  dullnefs  and  grofs- 
 nefs  of  Matter  will  be  done  away.  In  comparifon 
 of  what  they  now  are,  they  are  named  fpiritual ; 
 not  that  ftridly  they  are  turned  into  Spirits-^  for  if 
 fo,  they  would  be  no  longer  Bodies  •  but  they  are 
 guided  by  the  BlelTed  Spint^  and  fo  prepared  and 
 ordered  that  the  Souls  adt  as  freely,  as  if  altoge- 
 ther abilrafted  or  feparated  from  'em. 
 
 B.  Well,  allowing  the  Soul  to  be  fomewhat 
 tired  with  much  thinhng^yzt  how  can  this  Languor 
 be  communicated  to  the  Body  ?  What  Commerce 
 or  mutual  Affeftion  can  there  poflibly  be  between 
 things  of  fuch  ^different  Natures  as  Spirit  and 
 Matter  ?  ' 
 
 A.  Heat  and  Cold  as  much  differ,  yet  they  affeft 
 one  another. 
 
 B.  But  thefe  are  bare  Qualities^  having  one 
 and  the  fame  Subjeft  or  Matter  between  'em,  and 
 by  this  medium  they  may  eafil/  fucceed,  and  in 
 
 forae 
 
The  Firji  Dialogue.  j 
 
 fome  degree  confift  together  :  But  there  is  no 
 fuch  fnhjeH  here,  and  therefore  by  what  mean  or 
 conveyance  can  the  Body  ai;d  Sod  foffefs  each 
 other  ? 
 
 u4.  Tho'  Body  and  Soul  are  Subftances  very  nn' 
 iike^  if  conlidered  in  themfelves^  yet  both  concurr  to 
 make  a  Man  ^  and  as  one  confiitntion^  they  fubfifl, 
 rejoyce  and  fuffer  together.  Now  the  cofda  be-  . 
 tween  'em  (whatever  name  it  has)  is  the  common 
 pallage  to  both^  and  becomes  the  fame  thing  to  the 
 Body  and  Soul^  as  the  Matter  is  to  the  aforefiid 
 Qualities. 
 
 B.  But  again  *,  (c)  As  to  Heat  and  Cold^  or 
 other  Inllances  of  that  kind,  they  cannot  move 
 without  their  own  alterdtion^  and  cealing  to  be 
 what  they  were  before,  as  Cold  fpends  it  felf  by 
 ading  on  the  Fire^  and  fo  on  the  contrary  j  either 
 then  the  Vnion  between  Body  and  Soul  is  not  fuch  as 
 to  admit  this  Sym^mthy^  or  elfe  becaufe  of  it,  they 
 remain  not  as  they  were. 
 
 ji.  As  to  things  fubjefi:  to  change^  every  fuch 
 Vnion  caufes  a  change  in  'em,  as  in  the  mixture  of 
 Elements  and  their  Qiialities  :  But  in  Intelligent 
 Beings^  fuch  as  the  Soul  is,  it  holds  not  good.  For 
 though  it  be  united  to  the  Body^  yet  its  Subftance 
 is  too  pure  to  admit  alteration,  and  that  is  the 
 reafon  of  its  Immortality.  And  this  we  may  take 
 for  a  good  illuftration  of  that  inexplicable  Vnion 
 of  the  Two  Natures  in  the  Perfon  of  Chrtfi  without 
 confufion  or  change. 
 
 B.  But  then  this,  confirms  my  conceit.  That 
 there  cannot  be  that  mutual  aBing^  you  prgpofe, 
 between  the  Body  and  Soul  ^  becaufe  to  affeU:  any 
 thing,  is  to  alter .^  and  render  it  not  the  fame. 
 
 f  c )  Igm  ^  a^Ha  — —  fi  comims  venerm^  alterutrm  qmd 
 fupenverit^  eovpmt  alterumj  msffe  eji.  Uftant.  de  Orig, 
 fcrror.  n.  9. 
 
 B  4  •^-  If 
 
S  The  Firjl  Dialogue. 
 
 jA.  If  by  Alterction  you  mean  a  Thy  fed  Change'^ 
 it  cannot  be  in  the  Soul^  becaufe  it  has  no  Matter ^ 
 and  Matter  is  the  Subjed  oitach  Alteration :  Yet 
 as  to  its  Efficacy  and  Operation  it  is  not  the  fame^ 
 becaufe  it  ads  not  with  that  freedom  it  did  before, 
 and  on  that  account  it  is  faid  to  fuffer.  But  to 
 explain  this  better  by  your  own  experience  :  How 
 pften,  during  your  Sicknefs,  were  you  under  a 
 J)eliriHm  f  And  what  was  this,  but  a  piece  of  vio^ 
 lence  on  your  Reafon,  by  the  rage  and  malignity 
 of  your  Fever^  when  not  only  the  Body  but  the 
 Aftnd{uf[QV^d  by  the  excefsof  theDiftemper  ? 
 
 B.  I  confefs  it,  but  believe  this  to  proceed 
 from  the  Organs^  difabled  by  the  Difeafe,  and 
 made  unfit  for  the  SohI  to  aft  by,  not  that  the  Sod 
 or  Mind  it  felf  was  affeded  with  the  Pain. 
 
 A,  You  are  in  the  right :  -And  hence  it  is  that 
 after  a  long  and  violent  Sicknefs,  there  follows  in 
 fome  People  fuch  a  Stupidity^  'Forgetfulnefs  and 
 Childijlraefs  for  the  future,  that  they  retain  little 
 elfebefidesthe  Shapesmd  Faces  of  Men,their  Memo- . 
 ry  andUnderftandingjbeing  taken  quite  away  upon 
 the  difability  of  the  Inftruments,which  the  contagion 
 and  force  of  the  Difeafe  has  m^de  wfelefs  and  inca- 
 pable to  ferve  'em.  But  then  this  very  Ohftrud:ion 
 is  a  continual  ading  and  refilling  the  Soul,  and  this 
 Adion  or  Refiftance  powerfully  affedsit.  Let 
 me  ask  you  another  Queftion  ^  Were  you  not 
 fometimes  extremely  dry  in  your  late  Illnefs,  and 
 withal  very  impatient  if  you  were  not  fatisfied  ? 
 
 j^.  I  mult  needs  own  it,  and*  was  frequently 
 angry^  with  my  Nnrfe  upon  the  leaft  delay  of  bring- 
 ing the  Drink  to*me. 
 
 A.  Do  you  fee,  how  the  violence  of  your 
 Pr ought  influenced  your4^/w^,  put  you  into  Paffion^ 
 and  fo  far  debauched  your  Redfen  ^s  to  make  you 
 ^rink  againft  the  Phyilcian's  order  and  your  own 
 fafefy  ?    Now  what  occaftoncd  this  Dronght^wt 
 
 '  '  the 
 
 *• 
 
The  Firji  Dialogue.  9 
 
 the  vigour  of  your  Diftemper,  which  though  pro- 
 perly and  ftridly  belonging  to  the  Body^  yet  the 
 Sod  was  moved  with  it,  and  fhared  in  the  Fever  ? 
 
 B.  I  r^emember  it  well,  and  you  have  put  me 
 in  a  way  to  improve  the  overfight :  I  fhall  give  you 
 no  further  trouble  concerning  this  affair,  unlefs  you 
 pleafe  to  add  a  word  or  two  about  the  5o«/,  and 
 how  it  afe^s  the  Body. 
 
 A  That  will  be  quickly  difpatch'd,  provided 
 we  confider,  That  as  the  SohI  ads  the  Body^^  fo  this 
 muft  be  done  in  fuch  a  way  as  fhe  is  qualified  for 
 it  j  other  wife  (which  cannot  be  in  Nature)  the 
 Caufe  would  outdo  it  felf  in  the  Operation.  So 
 that  the  Soid  being  the  Principle  oiLife  and  Motion 
 to  the  Body^  the  Body  cannot  have  thefe  things  in 
 other  fort  than  as  the  Principle  gives  'em.  And 
 confequently,  if  the  Soitl  be  difturbed,  and  the 
 Spirits  opprefs'd,  which  are  the  means  of  every 
 Adion,  it  mult  neceflfarily  follow  that  the  Body 
 will  be  call  down,  languifli  and  decay. 
 
 B.  Inftances  of  this  kind  are  too  often  feen  in 
 the  wild  Looks  of  People  difcontented  in  Mind, 
 and  who,  by  the  confufion  of  their  Faceup  ale  Vifage^ 
 •want  of  Stomachy  a  general  decay ^  and  in  the  end 
 downright  Sictnefs^  loudly  publifh  theDifiraftion 
 within  •,  and  fometimes  the  violence  is  fo  great 
 as  to  hurry  'em  to  fatal  defigns  againft  themfelves, 
 by  drownings  hangings  jhooting^  cutting  the  Throaty 
 «nd  the  like,  of  which  we  have  molt  Weeks  in  our 
 Bills  fome  lamentable  Examples.  But  may  not  all 
 this  be  charged  on  the  abundance  and  dominion  of 
 ill  humoHrs  in  the  Body^  without  any  regard  to  the 
 Mind  or  SohI  ? 
 
 A.  It  is  not  rarely  fo  :  And  this  proves  what 
 was  faid  before  concerning  the  Power  of  the  Body 
 over  the  Mind^  and  is  one  rea[oi%  {d)  ofthofe  many 
 
 (<i)  Sir  Francis  Bacon,  Uc,  (ft, 
 
 feruple^- 
 
I  o  T^he  Fir  ft  Dialogue. 
 
 fcYHples  and  fn^erftitions  of  diet  and  other  regiment 
 of  the  Jjody  /» the  Seit  ef  the  Pythagoreans  and  in  the 
 X^^n?  0/ Mahomet.*  and  was  the  occafion  of  the  Ordi' 
 nances  of  the  Ceremonial  Law  of  Mofes  inter  dicing" 
 the  eating  of  blood  and  the  fat  ^  difiinguijhing  between 
 Bsafis  clean  atid  unclean^  and  the  like  ^  and  aranes 
 for  our  prefent  praHice  under  the  Gofpel  in  retaining 
 the  ufe  of  Faflings^  Ahflinencies^  and  other  Macera- 
 tions and  Humiliations  of  the  Body.  'The  root  and 
 life  of  all  which  prefcripts  ii^  befides  the  Ceremony^ 
 the  confideration  of  that  depcndance  which  the  ajfc- 
 Bions  of  the  Mind  are  fubmitted  unto  upon  the  ftate 
 and  difpo/ition  of  the  Body —^HovJ ever  the  motive 
 \'ery  often  proceedsfrom  the  Soal^  and  the  wound 
 is  begun  in  Confcience  upon  the  apprehenfion  of 
 difgrace  or  other  misfortune  in  f/jw  World,  or 
 theforefight  it  has  of  its  deplorable  Condition  in 
 tliQ other.  So  that  in  fliort,  we  (e )  both  ways 
 difcover  the  Sympathy  we  are  Ipeaking  of  •  and 
 which  we  need  no  more  doubt  than  we  do  the 
 fellow-feeling  or  mutual  concern  the  inferiour 
 parts  of  the  Body  have  for  one  another.  And 
 therefore  the  pajfons  which  come  from  the  Body 
 are  given  the  Sod  and  called  by  its  name  ^  and  ac- 
 cording to  the  different  complexi(Jns  and  tempers 
 of  the  onc^  the  other  difcovers  it  felf  with  m»ore  or 
 lefs  vigour  \f). 
 
 B.  I  yield  to  what  you  fay.  Sir,  and  I  Hand 
 indebted  to  you  for  this  care  of  my  healthy  yet  the 
 Suhje^  I  was  upon  will  excufe  me,  being  a  Point 
 wherein  Body  and  Soul  have  an  equal  intereft,  and 
 which  not  only  imployed  my  thoughts  when  you 
 
 ("e)  Pf,  105.  18.  Nehem.  2.2.  (^f^Pl^yd^x.  r.it'mes 
 decent  nos  ejfe  Sympathiam  inter  corput  fy  animam.  Solet  en'm 
 anima  vere  affici  pro  t^peratura  corporitf  Mm  qui  abmiat  flax  a 
 aut  atra  bili  animo  folet  effe  iracundo  aut  moejh,  P.  Mart, 
 Loc.  Com.  ^ 
 
 tame 
 
The  Firji  Dialogue. 
 
 II 
 
 came  to  this  place,  btit  which  indeed  much  exer- 
 cifed  my  Mind  all  the  time  of  my  Sicknefs  ^  look- 
 ing one  while  on  my  danger  as  a  Divine  Punifh- 
 ment  for  my  negligence  that  way^  and  anon  taking 
 it  as  a  gracious  alarm  from  God,  to  make  me  put 
 on  new  Refolutions  of  better  diligence  for  the  fu- 
 ture, to  anfwer  the  end  of  my  being  here.  It  is 
 the  Sabbath  1  mean,  which  our  MimitQr  yefierday 
 made  the  Theme  of  his  Sermon,  and  took  no  little 
 pains  to  explain  and  prefs  us  to  obferve  it. 
 
 u4.  I  fuppofe  you  intend  the  Lords-Day^  becaufe 
 the  Minifter  you  fay,  was  earneft  to  have  you 
 hee^  it.  For  as  to  the  Sabbath^  or  day  called  by 
 that  name,  it  was  the  day  before  •,  and  tho'  it  was 
 the  great  Feftival  among  the  Jews^  yet  now  'tis 
 exploded  by  «/,  and  we  lie  under  no  obligation  to 
 give  it  particular  honour. 
 
 B,  Right,  but  I  called  it  Sabbath  (^ )  by  way 
 of  allufion  to  that  Holiday  of  the  3ews  ftridly  fo 
 named,  in  conformity  to  fome  of  the  Ancients  who 
 ufe  the  lame  language.  Forfo  (^)  Auguftine  C3[\s 
 ■  Thnrfday  the  fifth  of  the  Sabbath.  And  (0  Jerom^ 
 Tuefday  the  third  of  the  Sabbath.  ^  ^ )  And  Ter*- 
 tPtUian^  Friday  the  Vre^aration — ^  So  Ori^en^  and 
 others. 
 
 A.  Tho'  the  word  Sabbath  be  fometimes  met 
 with  in  the  Writings  of  the  Fathers^  yet  it  means 
 either  that  day  conftantly  appropriated  to  the 
 Jewijh  Sabbath^  namely  Saturday^  or  the  Spiritual 
 and  Myfiical  Sahhath  typed  and  reprefented  by  the 
 Sabbath  of  the  4th  Commandment.  But  when  they 
 difiingiujh  and  give  the  proper  names  to  the  days  of 
 the  Week^  they  call  Saturday  To  ^d^^ccrovy  and  our 
 Smday^  Dominicnm  j  unlefs  fometimes  in  their  Dif- 
 
 (i)  QB^fi  tb  e]M  parente  Sabbato  fudaUo— Young,  de  die  Dontc 
 (hj  Quimum  Sabbatiy  Aug.  Ep.  n8.  0)  ^Terr/a/w  Sabbati^ 
 Hieron.  Epitaph.  Paul.    ( i^ )  Parafceve.  Adv.  Marc. 
 
 putations 
 
I  a  The  Firft  Dialogue. 
 
 putations  with  the  Jews  they  accommodate  them- 
 felves  to  the  way  of  their  Adverfaries,  and  fo 
 term  the  Lords-day  i^etv  tuv  a-ct^^sl^ap,  one  of  the 
 Sabbaths,  or  tht  firfi  Day  of  the  Weeli^  Z'ijufiin 
 Martyr  doth  in  the  Dialogue  between  him  and 
 Tryphen.  But  elfewhere  he  faith  it  is  »V^^'  "^^  "aIk— 
 or  Sunday  J  in  more  congruous  Language,  when  in 
 his  Apology  he  addrefles  to  the  Gem  lies.  But  ad- 
 mit the  Fathers  fpake  in  that  manner,  yet  this  is 
 very  feldom,  and  for  thatReafon  (I)  Alexander 
 Hales  gives,  becaufe  Sabbath-day  taken  at  large  is 
 faid  to  be  a  day  of  leifure^  i.  e.  of  reft:  from  all 
 other  works  to  ferve  God  the  better.  And  on  this 
 account  indeed  the  Lords-day  may  have  that  name 
 without  fcandal  or  prejudice  to  the  Chriftian  Re- 
 ligion. 
 
 B,  I  lay  no  ftrefs  on  the  word^  but  confider  the 
 thing.  And  to  call  the  Lords-day  by  the  name  of 
 the  Sabbath  may  J  fuppofe  on  fever al  accounts  be  aU 
 lowed  the  Chriftian  Church  without  any  great  incon- 
 veniemy  •,  and  therefore  Men  otherwife  fober  and  mo- 
 derate ought  not  to  be  cenfur'd  with  too  much  fe- 
 i/erity  neither, ije  charged  with  Judaifm  if  they  fo 
 fpeak. 
 
 A.  Yet  as  your  (m)  Author  faith,  for  fmidry 
 reffed:s  too^  it  were  perhaps  much  more  expedient^  if 
 the  word  Sabbath  were  not  at  all^  or  more  fp^ringly^ 
 fifed.  But  that  which  makes  me  take  notice  of  it, 
 is,  becaufe  thofe  Perfons  who  of  late  years  have 
 pitched  on  the  word^  and  from  whofe  cuftom  you 
 borrow  it,  will  not  give  other  people  the  fame  li- 
 berty which  themfelves  take,  but  charge  us  vvith 
 Popery  and  I  know*not  what,  for  calling  the  Mini- 
 Iter  Priefi^   and   the  Communion-Table   Altar -^ 
 
 ( Z')  p.  3.  Q;  32.  Quxlibet  dies  flatutA  ad  divinam  culturam 
 iicipeteft  Sabbatum — Johan  de  Burgo — 
 (  TO  >  Bifliop  Sinier[on'i  Cafe  of  Confcience  of  che  Sabbath,    f 
 
 whereas 
 
The  Fir  ft  Dialogue.  13 
 
 whereas  this  way  of  arguing  flies  back  into  their 
 own  Faces,    and  more  effedually  proves  them 
 Jews  for  ufing  the  word  Sabbath^   than  it  makes  us 
 Pafifts  for  entertaining  the  names  oijriefi  and 
 Altar.    However,  I  think  the  way  of  Speech  in- 
 nocent enough  in  all  Cafes  but  where  ChriftUnity 
 may  fuffer,   and  weak  Brethre?i  be  offended  by  it, 
 which  the  Qld  DoUors  had  a  fpecial  regard  to, 
 and  therefore  on  fuch  occafions  forbore  all  Jctvrfi 
 and  Heathewjh  words,  that  they  might  not  be  fu- 
 fpefted  to  lean  to  either  fide. 
 
 B.  It  was  a  good  rcafon  to  make  them  cautious. 
 But  there  is  not,  I  conceive,  any  fuch  danger  woir, 
 and  fo  we  need  not  fpeak  with  that  precifenefs. 
 
 A.  I  think  the  re^fon  in  a  great  meafure  ftill 
 continues,  becaufe  we  haAj^  to  deal  with  a  fort  of 
 Men  who  rigoroully  infift  on  the  Saturday-Sahbath^ 
 and  will  obferve  no  other.  So  that  as  St.  AttgHJiim 
 faith,  becaufe  of  the  ambiguity  of  the  word,  which 
 is  not  always  explained  incur  ordinary  difcourfe, 
 we  may  fometimes  feem  to  mean  that  which^  will 
 be  very  offenfive  to  our  Chriflian  liberty  ^  anci  by 
 naming  the  word  Sabbath^  when  we  fhould  fay  the 
 Lords-day^  we  may  be  fufpefted  to  be  of  their 
 mind  who  fo  much  ftickle  for  the  Jewifi  No^ 
 tion. 
 
 B.  But  then  is  not  the  Objeftion  full  asflrong 
 againft  Trie'ft-  and  Altar^  which  may  create  fome 
 jealoufie  that  we  are  leaning  to  Fopery^  becaufe 
 thefe  terms  naturally  fuppofe  a  real  Sacrifice  to  ju- 
 ftifie  the  language,  otherwife  the  words  are  irre- 
 lative and  improper  •,  and  where  there  is  no  Sa- 
 crifice^ it  cannot  be  faid  there  is  either  Altar  or 
 Priefi. 
 
 A.  You  fay  well,  thefe  words  do  certainly  de- 
 pend one  upon  the  other.  If  fo  be  therefore  we 
 allow  Sacrifices  in  our  Church,  we  mult  in  the 
 confequence  have  Priefis  and  Akars. 
 
 B.  Do 
 
14  The  Fir  ft  Dialogue, 
 
 B.  Do  not  we  ■Trote[}:a?jts  except  againft  that 
 language,  and  find  fault  with  thofe  of  the  Romijli 
 perfwafion  for  retaining  this  Dioclrine  ? 
 
 ^.  That  which  we  objed  againft  the  Church  of 
 Borne  confiils  not  in  words^  but  in  the  fenfe  of  'em. 
 They  call  the  Lords-Supper  a  Sacrifice^  and  fo  do 
 we,  but  with  this  difference,    that  whereas  they 
 mean  by  it  an  external^  vifihle^  true  and  proper  Sa- 
 crifice^   a  literal  propitiation  for  the  livina  and  the 
 dead^  f  which  the  One  and  Thirtieth  Article  of  Re- 
 ligion calls  a  hlafphemoi'^^  dangerom  Fable.)     We  on 
 the  other  fide  ufe  the  word  in  a  Figurative.^  Spiri- 
 tual manner,  and  conlidef  the  Sacrament  as  the 
 r»)  reprefentation  and   remembrance   of  what  was 
 literally  done  fp  many  years  before  :^  a  memorial 
 of  that  Sacrifice  once  made  on  the  O-o/i-,  but  daily 
 fet  before  us  in  the  miififtration  of  the  H.  Myfie- 
 ries\^  wherein,  if  we  fay  Chrifl  is  offered.^  we  do  it 
 on  St.  Augu(i:ine\  Reafon  *,    (  <? )  becaufe  if  the  Sa- 
 craments  had  7iot  the  Ukenefs  of  what  they  reprefent^ 
 they  could  not  be  called  Sacraments  ^  and  from   this 
 lihnefs  they  ufually  carry  the  names  of  the  things 
 themfelves ,  as  when  in  Pidures  we  fay  t:<&far  and 
 Cicero.^  yet   none  miftake  us,  or  think  we  mean 
 either  of  thofe  Perfons  as  now  living  or  prefem  in 
 the  place.    But  'tis  enough  to  excufe  the  language, 
 that   there,  is  a  7-efemblance  of  thoTe  Perfons  an- 
 ciently fo  called,    tho'  dead  above  1700  years 
 ^go*     (  P  )  So  the  Sacrament  of  Ghrifls  Body  is  by 
 a  form  of  Speech  the  Body  of  Chrifi..  becaufe  the 
 Print  or  Image  of  his  Body,  but   tnen  being  in 
 ftridnefs  the  Sign  only  of  his  Body,  if  we  offer  it 
 in  the  Sacrament,  it  h  but  to  emblem  forth  his  paf- 
 
 C  n}Chryfoft.  Scrm.  17.  in  Heb.  10.  Vid.  Forbes /re«.1. 2. &c. 
 (0)  El  efl  Scripturarum  confuetudo  ut  fiwilvudines  appellant 
 nomine  ipfarum  return  quas  reprsfentant,  Auguftin  ad  Simplic. 
 Si  enim  Sacrament  Ay  &c.  (p)  Thus  /Elian  wrote  over  his 
 Pit'lurcs.  Tb  0  ^Bf,  %iui  0  iWlgh?  ts  tv  JiyJ^^ov,  1. 10.  c.  10. 
 
 llon^ 
 
 *' 
 
The  Firji  Dulogne,  15 
 
 flon  on  Mount  Calvary^  when  the  Jews  Crucified 
 and  flew  him.  For  there  mufl:  needs  be  an  accom- 
 modation in  fenfe  between  the  Body  and  the  Sacri- 
 fice. And  therefore  if  it  be  not  his  real  Body  and 
 Blood  propofed  in  the  Elements,  the  Aftion  of  the 
 Minifter  makes  it  no  more  than  the  commemoration 
 of  the  former  Sacrifice.  And  if  it  bears  the  fame 
 name,  it  mull  be,  as  in  the  cafe  oi  PiBures  and 
 Images^  becaufe  it  lively  refrefcnts  what  was  once 
 in  being,  and  really  true.  C^J  If  the  Rotnamfi 
 could  be  reduced  to  this  notion  of  Chrifls  Body  in 
 the  Sacrament,  we  would  never  contend  with  him 
 about  its  being  a  Sacrifice.  For  we  readily  grant 
 him  the  memory  of  a  Sacrifice  in  this  myjlerioiis 
 Suffer^  but  we  cannot  grant  that  Chrift  made  of 
 Bread  becomes  a  literM  Sacrifice  as  often  as  lie 
 thinks  fit  to  bring  him  on  the  Altar.  But  befides 
 this  commemorative  Sacrifice  of  Chrifts  death,  we 
 have  other  Sacrifices  of  Prayers  and  Alms-deeds-^ 
 we  have  our  Sacrifice  of  Praife  and  Thanksgiving-^ 
 we  are  taught  to  prefent  our  Bodies^  as  a  Sacrifice 
 pure,  holy  and  acceptable  to  God,  and  to  offer 
 up  to  him  the  burning  ObUtiotis  of  our  hearts,  and 
 the  Calves  of  our  lips.  Thefe,  I  fay,  are  Sacrifices 
 of  our  Church-^  and  the  Place  where  thefe  are 
 ofFer'd  according  to  the  way  of  Antiquity,  and  the 
 Language  of  Fathers  and  Conncils^  we  call  ('t')  an. 
 Altar ^  and  He  who  offers  'em  and  officiates  at  the 
 Altar  we  call  a  Priefi  •,  (r )  and  all  this  while  vce 
 are  farther  off  from  Popery  in  this  praBice  than 
 others  from  Puritanifm^  or  any  Puritan  from  trne 
 Popery. 
 
 (fj)  ToUanturh'K^  fmiles  hU  abufmy  &c,  Cafaub.  ad  Card. 
 Perron.  Ep.        -.-•■--  •-  -  •  .   -^  . 
 
 gums  Chrifl 
 
 ir)  Mounragvc,  ^/-e/Te  Csfarcm, 
 
 M.  If 
 
1 6  Tihe  Fir  ft  Dialogue. 
 
 B.  If  this  wis  the  language  of  the  Ancients^  as 
 you  affirm,  how  comes  it  to  be  objeded  in  the 
 days  of  Or/^c'?,  and  Mlmicim  Felix^  that  Chrifiians 
 had  no  ( s  )  Terrifies  nor  uiltars^  there  being  no 
 fuch  things  and  probably  no  fuch  language  in  thofe 
 days,  whichcaufed  the  objedion? 
 
 X  Thofe  who  talked  thus  were  profeffc  Pa- 
 gans^ and  their  defign  was  to  run  down  Chrifti- 
 anity  becaufe  of  its  Poverty^  and  the  little  Figure  it 
 made  in  the  World,  and  thereupon  demanded  why 
 we  had  no  Temples  or  fuch  magnificent  Strn^ures  as 
 v/ere  built  by  them,  and  dedicated  to  their  falfe 
 Cods'^  which,  under  perfecution,  as  then,  had  been 
 a  ridiculous  attempt  in  our  Fathers^  who  either 
 had  not  Money  to  raife  fuch  Fahrich^  or  not  fuf- 
 ficient  Authority  to  fecure  their  ftanding.  How- 
 ever there  were  places-  for  the  Divine  Worfhip, 
 tho'  very  Ihort  of  that  outward  magnificence 
 which  was  the  matter  of  the  Objedion.  They 
 had  fuch  as  fuited  their  Condition;  whether  called 
 Temples^  Churches  or  Oratories^  and  when  the  times 
 would  bear  it,  they  were  not  v/anting  in  thofe  in- 
 ftances  of  Grandnre^  and  after-Ages  taught  the  Ad- 
 verfary  that  there  was  little  room  for  fuch  an  ex- 
 ception. ( t )  Or  we  may  fay.  That  whereas  by 
 Temples  tke  Heathens  nnderflood  fnch  Buildings  where- 
 unto  their  Gods  by  the  fower  of  Shells  or  Magical  Con" 
 fecrations  were  confined  and  limited^  and  for  the 
 frefencing  of  whom  a  Statue  was  thought  necejfary  y 
 Places  wherein  they  dwelt^  jhut  Hp  as  Birds  in  a 
 Caere  or  as  the  Devilrefirained  within  a  Circle^  that 
 fo  they  might  be  ready  at  hand  when  Men  had  occa^ 
 (ion  to  addrefs  ''■em.  Chrifiians  indeed  had  no  fuch 
 ^dnellinas  for  their  'God  as  thcfc^  for  he  dwells  not  in 
 Temvles  made  with  hands  :     Tet  they  had  their  Wor" 
 
 fsj  Cur  mn  aroi  habent,  mffa  Templa  ? 
 
 (^t)  Vid.  Ui.Mede  in  his  Treaiiie  of  Churches. 
 
The  Firji  Dialogue.  \y 
 
 Jhifpi?jg-places^  Houfes  of  Prayer ^  a?!d  Churches^  far 
 fuch  the  Uiflo^ies  and  Monuments  of  thofe  Times 
 exprejly  inform  us  they  had  ;  and  the  Gentiles  thefn^ 
 ft'lves  who  obje&:ed  this  dcfeft  knew  it  too  well^  as  may 
 appear  by  their  Emferors  Refer ips  for  demolifljing  ''em^ 
 and  fometimes  for  reftoring-  ''em  when  the  Ver [editions 
 were  over.  Then  as  for  Altars^  they  had  not  in- 
 deed any  either  of  Wood  or  Stone  to  (laughter  and 
 Sacrifice  Beafls  on,  which  made  up  a  great  part 
 of  the  Jewifl)  and  Pagan  Religion  \  yet  ftill  they 
 had  their  Altars  for  the  offering  up  of  the  Chriftian 
 Sacrifices^  Altars  not  polluted  with  real  bloody  but 
 fuch  as  we  now  imploy  to  remember  that  great  Sa^ 
 crifice  of  the  Lamb  of  God  which  was  once  efi^- 
 dually  made  for  the  Sins  of  the  whole  world.  So 
 that  you  may  perceive  in  what  fenfe  the  Obje- 
 dion  of  Celfus  and  Cecilim  is  to  hi  taken  ^  not  to 
 prove  that  Chriftians  had  no  Altars.^  no  more  than 
 to  prove  they  had  no  God^  becaufe  they  refufed  to 
 worlhip  their  Idols  •,  and  upon  that  reafon  we  may 
 obferve,  that  at  the  fame  time  as  they  denied  'em 
 to  have  Altars^  they  alfo  charged  'em  with  down- 
 right Atheifm.  {h  )  Yet  it  is  very  probable  the 
 firJi-  Chriftians  were  very  fparing  in  the  ufe  of 
 thefe  words,  [_Tem^le^  Priefr  and  Altar^'J  while  the 
 notion  and  practice  of  the  Aaronical  Sacrifices  were 
 ftill  frelh  in  their  Memories,  and  they  took  great 
 care  to  keep  themfelves  at  a  diMnce  from  the 
 Jews  in  all  refpeds  whatever  ^  which  is  the  reafon, 
 that  almoft  to  the  times  of  Irenans  the  term  Pres- 
 byter was  ufed  inftead  of  Prief},    But  the  danger 
 
 C  «  )  Vko  primes  Chriflianos  propter  recentem  memorhm  Sa- 
 cerdotii  Aaronici  abfiimiffct  non  folum  i  vocabulo  templi^fedetiam 
 Sacerdotif^  ne  lidenumr  adhuc  durare  Judaica  Ceremonia.  Iraij} 
 Apofioli  in  fuif  Epiftolk  pro  Sacerdotibua,  Epifcopoi  &  Presbyter 
 rot,  pro  Templo  Ecclefias  dicnnt,    Et  fmiliter  loqmntur  Irenxus, 
 
 Juftinus,  Ignatius,  ^  cAteri  antiqmjfmi  patres -Bellarm. 
 
 de  cult,fanlf.  c.  4,    Vid.  Duranr.  de  ritib,  £<•:/,  Cath.  1. 1. 
 
 C  and 
 
1 8  The  Firjl  Dialogue.    , 
 
 and  fufpicion  of  complying  with  them  being  well 
 over,  the  Fathers  refumed  the  old  Names,  as  very 
 innocent  and'  fignificant. 
 
 B.  But  do  not  our  Laws  rejeft  Altars^  both 
 thing  and  name^  by  repealing  a  Statute  made  in 
 Vop^^  times  to  proteft  the  ufe  of  'em  ? 
 
 A.  The  Statute  is  that  of  Qiieen  A'fary^ 
 '  I  Mar.    wherein  it  is  faid,  3jf  an^  fljall  UlllatU-- 
 
 fu!!p,  coittnnptuotiflp  oi  tnaliciouflp 
 ottWt  omx^omt  m  autljo^ttp  puil  noifiif, 
 fpoil  o;  hm^  anp  ^Itat  oi  ^itar^,  fuel) 
 
 petfOn  0}  Petfon05  ^ C.  they  were  to  be  pu- 
 nilhed.' — Queen  Mary  who  made  this  Law,  re- 
 pealed another  of  £<^7P^r^  VI.  for  the  Au- 
 1  EUt^.  thorizing  of  the  Comtnon-Praycr  ^  but 
 Queen  Ellz.aheth^  who  fucceeded,  to  re- 
 ellablifli  that  Law  of  King  Edward^  repealed  fo 
 much  of  the  repeal  of  Qiieen  Marfs  as  concern'd 
 the  Liturgy^  but  left  that  part  concerning  Altars^ 
 as  before,  ( ip )  and  fo  it  may  be  faid  to  conti- 
 nue in  force  to  this  day.  However  it  appears, 
 the  Law  was  not  fo  well  underftood  at  that  time, 
 but  that  according  to  the  different  fentiments  of 
 the  Perfons  then  in  being,  fome  Altars  were  remo- 
 ved, and  others  kept  their  ftanding.  So  that  the 
 Queen  was  engaged  to  make  an  Injunciion, 
 
 1^59-  Cfiat  tfio'  It  fecnrti  to  Ijer  a  mat- 
 ter of  no  great  moment  Wicij  Can 
 tijc  preference,  tojjetljer  CaWeiS,  n  ^lltar^, 
 p^owneti  tfje  Sacrament  luas  uulp  ann  re- 
 Derentlp  anminiftren,  pt  In  ^ntfo^mitp 
 fefee,  s^fie  luouin  ijai^e  em  all  of  oneliinti* 
 
 And  thereupon  Commanded  all  the  Altars  to.be 
 taken  down,  and  Tables  fet  in  their  Head  •,    and 
 
 (vo)  Altare  Chrifliamm Arch  Bifliop  Lund's  Speech  in 
 
 fche  Star-Chamber,    at  the  Cenfure  oi  Prjnne,  Baftwicl^  and 
 Burtoti,  June  i^,  1637.    RnprFCrth,  ^ 
 
 thefe 
 
The  Firjt  Dialogue.  1 0 
 
 thefe  the  rather  to  be  ufed,  becaufe  better  fiiiting 
 the  notion  then  of  the  Sacrament^  which  the  Pa- 
 fifts  confidered  as  a  real  Sacrifice^  and  confequently 
 the  Tlace  whereon  it  v;as  offered  a  red  Alt^.r ; 
 neither  of  which  the  Reformers  allowing,  it  was 
 thought  advifeable  to  remove  the  One^  that  the 
 fight  of  it  might  not  countenance  the  other 
 Error, 
 
 B.  Well,  for  my  part,  I  am  not  offended  at  the 
 word^  but  believe  it  proper  and  conformable  e- 
 nough  to  Antiquity  and  the  Gofpel  ^  and  all  the 
 ufe  I  would  make  of  the  Objedion,  is  only  to 
 perfwade  Men  to  Charity  and^ood  temper^  and  not 
 make  fuch  a-do  about  innocent  terms^  when  they 
 all  agree  in  the  fenfe  and  reafon  of  'em. 
 
 X  I  fubfcribe  to  that  Defign,  and  do  wifli  all 
 People  fo  unaffeded  and  moderate  as  not  to  catch 
 at  words^  and  thence  force  inferences  tO-  difturb 
 our  Peace^  and  prejudice  the  Truth.  By  this 
 means  among  other  things,  the  difpute  of  the 
 Sabbath  might  have  an  end,  except  in  fuch  Cafes 
 where  endeavours  are  ufed  to  introduce  the  old 
 Day  as  well  as  the  old  Name.  But  when  Men 
 are  fond  to  fhew  their  parts  in  difputing  us  into 
 Popery,  becaufe  we  fometimes  call  the  Minifier 
 Priefi,  and  the  Table  an  jilt ar,  it  ought  not  to  be 
 ill  taken,  if  we  retort  the  Argument  •,  and  by 
 putting  them  in  mind  of  the  word  Sabbath,  they 
 are  fo  much  in  love  with  (and  whicli*  they  fo 
 earneflly  contend  for)  we  difcover  to  'em  what 
 haft  themfelves  are  making  towards  Judaifm, 
 frorii  the  proof  they  manage  againft  us,  which  is 
 full  as  flrong  for  this  relapfe,  as  it  is  for  the  other  5 
 my  meaning  is,  it  concludes  againft  ;?e;>W. 
 
 B.  But  there  is  another  word  commonly  ufed, 
 which  I  am  more  offended  with,  and  that  \^ Sun- 
 day, becaufe  it  feems  to  leffen  the  veneration  we 
 ought  to  have  for  this  Chriftian  FeftivS.     And 
 
 C  2  tho' 
 
^QO  The  Firji  Dialogue, 
 
 tlio'  there  is  no  danger  on  this  account  of  our  re- 
 lapfing  to  'Gemilifm^  ( .v  )  yet  methinks  we  ho- 
 nour their  way  too  much  in  retaining  the  Lan- 
 guage, and  by  fixing  on  our  great  Holiday  the 
 Stile  of  that  VUnet^  we  may  be  thought  to  neg- 
 left  the  Saviour  of  the  World  to  whofe  Service  we 
 Confecrate  it,  and  whofe  Name  certainly  it  ought 
 to  bear,  out  of  a  grateful  remembrance  of  the  Re- 
 demption he  wrought  for  us.  And  thus  far  I  can- 
 not but  commend  the  Zesl  of  Philaflriu^  who 
 charges  this  ill  cuftom  with  the  odious  name  of 
 Herefie^  and  looks  on  it  a  very  great  Error  in 
 thofe  who  ufed  it. 
 
 A.  The  Bays  of  the  Wec\  derive  their  names 
 from  the  Heathen-Deities^  but  in  thefe  Ages  we 
 ufe  'em  only  for  diflinBioti-fake^  without  any  re- 
 lation to  their  firft  Original.  Safer (l-iti on  indeed 
 began  and  Ciiflom  continues  'im,  but  we  deal 
 Viii\i  thefe  wordsas  with /l/(3;?9',  which  ufe  makes 
 proper  and  paffible.  .  (\')  And  truly  it  looks  peevip 
 and  froxvard  to  refiife  a  fiece  of  Coin  that  is  currant 
 thro''  the  World^  becaufe  it  is  not  fiamfd  after  our 
 own  fancy.  As  it  was  the  way  of  the  Gc-ntiles  .to 
 call  every,  day  of  the  Week  by  the  names  of  their 
 Cods^  fo  they  likewife  dealt  withfome  of  the 
 Months  j  and  if  we  keep  thefe  without  any  re- 
 gard to  Jant^s  or  Mars^  why  may  not  Saturday  be 
 fo  call^  without  thinking  of  5^f//n/j  and  Sunday 
 without  relation  to  the  Sm  ?  Yet  I  could  wifh  with 
 ( J/ )  St.  AHgnfline^    that  Men  were  more  careful  in 
 
 ( a:  Pudendum  efi  Jimulqi  dolendum  deos  gentium  inter  Chri- 
 jlianos  <tf  quidem  Evangelicos  tarn  memorabile  mommemum  ha- 
 here.  Hofpinian.  de feflit  Chrifl.  (f)  BiQiop  Bramhal 
 
 againft  JfJobbs^  about  Liberty  and  Neceflity.  (y^  Nohmus 
 tit  dicant,  (fy^  utinam  corrigantur  ut  non  dicant — Mlius  de  ore 
 Chriftiam  ritus  loquendi  EcclefiOftkits  procedit,  Aug.  ia 
 rfalm.  •  / 
 
 their 
 
The  Firfl  Dialogue,  '    2 1 
 
 their  forms  of  Speech  ^  and  that  they  would  he  pre^ 
 vailed  on  to  ex^refs  t hem fe Ives  more  agreeably  to*  ths 
 way  of  the  Chnrch.  Yet  feeing  by"  Cnftom,  they 
 fpeak  otherwife,  and  that  it  is  no  more  than  a 
 Civil  and  Popular  term  ufed  for  a  long  time  in  moft 
 parts  of  the  World  without  any  Religion  or  My^ 
 fiery  in  it,  I  my  felf  am  ready  to  comply  with 
 the  general  pradicTfe,  and  think  them  too  fevere, 
 who  call  it  Prophane^  Heathenifij  and  uniarvful. 
 
 B.  My  Charge  againfl  'em  goes  not  fo  far  ^ 
 yet  I  Ihould  be  better  pleas'd,  if  they  always 
 called  the  i)*2y  by  a  more  reverend  and  its  prO' 
 per  name. 
 
 ji.  I  x^zdioi  i\iQ  Hebrews^  (z.)  That  when  they 
 meet  with  the  word  Jehova^  they  pafs  it  over  with 
 a  fdent  refped,  or  depute  fome  other  name  of 
 God,  viz..  Adonai^  Elohim^  or  the  like,  to  fill  up 
 the  Text,  being  of  opinion  that  it  is  not  fit  for  any 
 Perfon  below  ( ^ )  the  High-Prieft^  and  for  him 
 feldom  to  pronounce  «>,  becaufe  it  is  God's  more 
 peculiar  and  proper  Name^  which  no  flight  of  Rhe-^ 
 torick  can  communicate  to  the  Creature.  I  hope  it 
 proceeds  out  of  a  principle  of  reverence,  that 
 we  do  not  make  the  Lords-day  familiar  in  our 
 mouths  at  all  times  and  upon  all  occafions.  A  nd 
 altho'  we  moftly  give  it  its  right  name,  whenever 
 rve  or  the  Subject  be  feriom^  yet  at  fuch  times  as 
 we  are  lefs  thoughtful,  or  our  minds  imploy'd 
 about  fecular  Matters,  perhaps  a  more  ordinary 
 ftile  may  appear  fuitable,  efpecially  in  Difcourfe, 
 where  there  may  be  reafon  to  mention  the  Day^ 
 without  any  regard  to  the  Solemnity  or  Worflnp  of  it. 
 
 C^j}  Quoniam  d'lvm  ejfent'ia  fecmdum  proprium  ejm  ejfe^ 
 mente  mUatenttt  excogitari  potejl^  <tfc.  yid.  Pet.  Galat.  d? 
 ArcankCath.  Vent.  \.  2.  c.  7.  &.  i  o.  (*)  Solkfummk 
 
 pontijicib,  quotannit  permifd  erat  ejuf  pronuntiatio  in  diebur  je- 
 imioTHtn  6*  propUiationif.  Reuchlin.  de  Arte  Cabbalift,  1.  3. 
 
 C  3  B.l 
 
3  2  The  Firji  Dialogue. 
 
 B.  I  doubt  the  reafo)i  of  this  habit  is  quite  con- 
 trary, and  the  ill  Cuflom  is  kept  up  for  want  of 
 Religion  in  People,  whofe  behaviour  and  lan- 
 guage too  much  agree,  and  who  make  as  bold 
 with  the  Day  it  felf  as  they  do  with  the  ttame  of 
 .it. 
 
 yi.  Pray  God  their  hearts  be  nVk,  who  con- 
 ftantly  ufe  more  fandified  Phrafes.'^  However  the 
 word  Sunday  has  not  that  ground,  but  began  and 
 is  retained  upon  better  Reafons  than  what  you 
 mention. 
 
 B.  I  fhall  be  glad  to  hear  you  fpeak  on  that 
 Subjeft. 
 
 A,  I  fay  then  it  is  not  to  be  denied  but  we  borrow 
 the  name  of  this  Day  from  the  ancient  Greeh  zn^ 
 Romans^   and  we  allow  that  the  old  Egyptians  wor- 
 shipped the  Sun^    and  as  a   ftanding  memorial  of 
 their,  veneration,  dedicated  this  I^ay  to  him.  And 
 we  find,    by  the  influence  of  their  Examples, 
 «f/7fr  Nations,   and  among  them  the  Jevps  them- 
 felves,  doing  him  Homage  C  2  King.  23.  5.  Jertm. 
 43-  130  yst  thefe  abufes  did  not  hinder  the  F^- 
 thers  of  the  Chriftian  Church  fimply  to  repeal  or 
 altogether  lay  by  the  Day  or  its  name^  but  only 
 to  fanftifieand  improve  J'o?/?,  as  they  did  alfo  the 
 Pagan  Temples  polluted   before  with  idolatrous 
 Services  and  other  inftances  wherein  thofe  good 
 Men  were  always  tender  to  work  any  other  change 
 than  what  was  evidently  neceflary,   and  in  fuch 
 things  as  were  plainly  inconfiftent  with  the  Chri- 
 ftian Religion  ^   {o  that  Sunday  being  the  day  on 
 which  the  Gentile^  folemnly  adored  that  Planet^ 
 and  called  it  Sunday^  partly  from  its  influence  on 
 that  day  efpecially,  and  partly  in  refped  to  its 
 Divine  Body  fas  they  conceived  it)  the  Chriftians 
 thought  fit  to  keep  the  fame  day  and  the  fame 
 name  of  it,  that  they  might  not  appear  caufelefly 
 peevifti,  and  by  that  means  binder  the  converlion^ 
 
 of 
 
The  Fir  ft  Dialogue.  23 
 
 of  the  Gentiles^  and  bring  a  greater  prejudice  than 
 might  be  otherwife  taken  againll  the  Goffd.  They 
 kept  therefore  the  fame  day,  and  fpent  it  in  Re- 
 ligious Worfhip,  tho'  with  very  great  difference 
 both  in  the  manner  of  Worfhip,   and  the  ObjeEls 
 of  it,  the  one  party  ferving  the  Creator^  the  other 
 the  Creature.     And  this  they    might  fafely   do 
 without  any  regard  to  the  Sim^  becaufe  it  was  the 
 Day  on  which  the  Lord'Chrifi  arofe  from   the 
 Dead  ^  a  Miracle  of  that  virtue  and  of  fo  great 
 concern  for  the  welfare  of  Chriftians,  that  it  was 
 very  feemly  to  fet  apart  fome  particular  time  for 
 the  commemoration  of  it  j  and  certainly  no  bet- 
 ter time  than  the  day  it  felf  on  which  the  thing 
 was  done,  thp'  falling  in  with  that  which  the  Infi' 
 dels  fpent  in  their  Superftition.    And  then  as  for 
 the  name  which  they  promifcuoufly  ufed  and  by 
 common  confent  called  it  Sunday.    This  did  not 
 in  the  leaft  derogate  from  the  honour  of  our  Fe- 
 ftival,  becaufe  the  Gentiles  obferved  and  called  it 
 fo  as  well  as  we.    For  altho'  with  them  the  rcAfon 
 of  the  name  was  (f)  becaufe  on  fW  day  they 
 adored  the  Sun  for  his  more  beneficial  afpecl  at 
 that  time ;  yet  this  motive  made  no  impreffion  on 
 the  Chriftian,  who  ind^d  adored  the  Sun^  "but  it 
 was  that  Sun  Judith  St.AngHfiine^yN'hic\\  the  Scripture 
 calls  the  Sun  of  Right eoufnefs^  who  arofe  with  healing 
 in  his  wings    QMalachi  4.  2.]    and  on  this  account 
 it  is  called  Sunday^   (-£)  becaufe  on  this  day  Chrifi 
 was  rai fed  from   death  to  life  to  iiJliahten  the  Chil" 
 
 (i)  Secundum  gentes  dies  Dom.  primus  ejfy  cum  prine'ipio 
 iUius  iiei  incipiat  domimri  principal^  Planeta  Soly  propter  Quod 
 vocahant  eum  diem  folk,  Bonaventura.  (2)  ^tfjh  39  Cmi 
 
 iTcovvf^y — Eufeb.  dc  laud.  Conftanr.  c.  9.  Dominica  dicitur 
 quia  in  ea  Domimis  viHor  afcendit  ad  pattern.  Quod  ft  i  gen* 
 tiltbus  dies  foils  vocathYf  S?  hoc  nos  libentiffime  confitemur.  Hoc 
 enim  die  lux  mundi  orM  f^f.—Hieron.  in  Pfdm,  Vid.  Maxim, 
 Turon.  homiLde  ?cd. 
 
 C  4  dren 
 
24  T/-'^  Firjl  Dialogue. 
 
 dren  of  this  world^  and  by  his  T'riumfhant  Refnrre' 
 Bion  canfe  the  heavenly  llg^ht  of  truth  and  ^race  to 
 appear  in  full  htflre  to  them^  who  before  fate  in  dark- 
 ??efs  and  the  fmdoro  of  death.  And  hence  it  is  tliat 
 this  word  is  fo  often  found  in  the  ancient  Writings, 
 to  Tignifie  this  great  Holiday  which  we  now  Ce- 
 lebrate, and  was  always  kept  from  the  beginning 
 of  Chrifiianity  in  honour  of  our  Redeemer  the  Snn 
 of  the  Prophet  Malachy.^  and  not  the  ordinary  Star 
 which  the  Heathens  worfliipped,  and  from  whom 
 we  feem  to  derive  the  name,  but  is  much  impro- 
 ved beyond  the  reach  of  their  Religion. 
 B.  This  is  but  Metaphor  and  Aliufion. 
 
 A.  True,  yet  an  aliufion  fo  neceflary,  that  the 
 Prophets  and  other  Holy  Men  of  God  confidering 
 the  Majefty  of  Chrifts  Perfon,  and  t'he  excellency 
 of  his  Kingdom,  they  had  no  fmiilitude  or  compa- 
 rifon  to  exprefs  themfelvesby  but  the  glory  oithis 
 Creature^  which  Flato  calls  the  vifible  Sun  of  God^ 
 and  we  the  Imag-e  of  the  invifible  one. 
 
 B.  However  this  is  only  Fianrative.  But  in  our 
 enumeration  of  the  days  of  the  Week,  and  the 
 names  they  go  by,  we  arc  underftood  to  adhere 
 to  the  letter^  and  the  firfi  day  of  the  Week  being 
 called  Sunday^  we  may  \^  reafonably  fuppofed  to 
 referr  to  the  natural  Sim  in  the  name  of  this  day^ 
 
 ,  as  well  as  to  the  Moon  and  the  reft  of  the  Planets 
 in  the  other  ^/a-,  which  in  their  order  follow  it. 
 
 A.  In  the  ordinary  account  of  time,  as  I  faid, 
 we  take  this  method,  and  ufe  the  old  names  as  of 
 the  Months^  fo  of  the  Days^  without  much  fcruple. 
 And  being  we  are  contented  to  make  the  Afirono- 
 mers  our  Mafters  iij  the  divifion  of  time,  wc  are 
 not  over-nice  in  accepting  the  terms  of  this  divi- 
 fion, and  thofe  words  they  lend  us  to  diftinguifh 
 one  time  from  another.  However  this  is  done 
 without  the  leaft  remain  of  th^  old  fuperftition  j 
 and  as  for  the  particular  day^   which  by  the  con- 
 
 fent 
 
The  Firji  Dialogue.  25 
 
 fent  of  all  Parties  was  and  is  now  holy,  the'  we 
 keep  the  name  it  before  went  by,  that  we  might 
 not  fhew  our  felves  a  captious  quarrelfome 
 People,  yet  you  fee  we  have  refined  the  word  into 
 a  nobler  fenfe  than  what  it  originally  had.  And 
 fince  by  the  allowance  (we  may  fay  the  Authority) 
 of  the  Bleffed  Spirit,  the  ObjeB  of  our  Worlhip 
 has  the  fame  denomination  with  that  of  the  Gen- 
 tiles, why  we  fhould  not  have  the  fame  name 
 likewife  for  the  day  we  do  him  fervice  in,  I  fee  no 
 reafon,  at  leafl  none  ftrong  enough  to  make  us 
 explode  it. 
 
 B.  This  improvement  of  the  word,  Imuflcon- 
 fefs,  doth  not  a  little  foften  it,  otherwife  (if  not 
 fandified  j  the  found  might  be  harfh  to  pious  ears, 
 as  it  often  is  to  many  who  confider  not  this  rea- 
 fon, and  who,  out  of  a  godly  jealoufie,  are  fear- 
 ful to  admit  any  thing  that  feems  to  refled  on  our 
 Chriftian  profeflion. 
 
 j4.  It  is  the  caution  of  Scripture  that  we  be 
 not  over-wife,  becaufe  all  extreams  are  bad.  A 
 Man  may  be  too  Religious,  and  that  excefs,  not  to 
 give  it  a  worfc  name,  is  called  precifenefs,  which 
 inftead  of  making  a  Saint,  often  ends  in  hypocrifie. 
 But  put  the  cafe  we  had  not  this  refuge,  nor  that 
 we  were  able  by  the  Spiritual  fignification  of  the 
 word  {^Snndayl^  to  juftifie  this  language  aftiong 
 us,  and  had  no  mind  to  be  beholding  to  the  (3) 
 Saxon  or  (4)  Danifi  Etymologifts  to  render  it  excu- 
 fable,  yet  the  Cuftom  might  be  fupported  by  the 
 natnralreafon  of  it ',  and  iince  the  Afironomers  alliire 
 us,  that  the  Sun  begins  this  day  with  a  more  pecu- 
 liar influence,  what  more  proper  name  can  there  be 
 to  diftinguiih  it  by  than  that  of  the  VUnet  which 
 prelides  and  governs  it  ? 
 
 (3)  Smen  to  judge,  gw.  the  day  of  the  Judge 
 
 (4)  Sone  pAcare,  jM.  dies  fucationis — Fontaous — wherein 
 we  appeafe  God. . 
 
a  6  The  Fir  ft  Dialogue, 
 
 B,  I  thought  all  the  Planets  claim'd  an  interefl: 
 in  every  day  of  the  Week  \  and  that  the  Moon^ 
 Mars^  Mercury  and  the  refi  had,  in  their  capacity, 
 a  common  influence  on  things  below. 
 
 u4.  It  is  fo  faid  by  thofe  who  are  mofl:  exa(!^  in 
 this  Study,  but  then  they  have  their  feveral  turns 
 and  hours,  which  is  the  reafon  why  Aflrologcrs  are 
 fo  curious,  when  Queftions  are  put  'em,  to  know 
 the  frecife  time  of  the  Birth,  &c.  that  fo  they  may 
 be  the  better  able  tofatisfie  their  inquifitive  Clients, 
 by  finding  what  Tlanet  had  the  dominion  of  that 
 hour  relating  to  the  Queflion. 
 
 B.  How  then  doth  your  Reafon  hold  concern- 
 ing Sunday  ? 
 
 A,  Tho'  the  Seven  Tlanet s  govern  every  day^  yet 
 it  is  fucccjfively  and  in  their  courfes,  and  their  ef- 
 ficacy is  appropriate  chiefly  to  their  peculiar  hours -^ 
 and  in  this  conftant  revolution  of  hours,  the  PU- 
 net  which  happens  to  begin  the  day,  whatever  it 
 be,  is  faid  to  prefide  and  intitle  himfelf  to  that 
 day,  as  it  falls  out  in  many  other  Examples,  for 
 the  more  excellent  part  to  denominate  the  whole^ 
 C^)  fo  that  the  Sun  being  the  Lord  of  the  firfir 
 hear  of  this  day^  the  Moon  Miftrefs  of  the  firlt 
 hour  of  the  next^  and  fo  on  ^  this  occafion'd  the 
 jifironomers  to  diftinguifli  the  parts  of  the  Week 
 in  th*at  manner,  and  the  Method  continues  to  the 
 prefent  Age.  And  this  agrees  with  the  Doctrine 
 of  the  Jewilh  Rabbins^  as  appears  by  Rabbi  GedaUah 
 Men  Jechei  —  f"^)  The  Planet^  faith  he^  which  be^ 
 gins  to  Rule  the  firfi  hoiir^  whether  day  or  nighty  he 
 claims    that    whole  day   and    night  as  the  fupreme 
 
 * 
 
 C^J  Pbilofophi  quod  Sol  J{egnabat  prima  bora  diei  Dom.  idea 
 iSum  diem  dcnominarunt  a  Jote.  Et  quod  Luna  regnabat  prima 
 bora  fecunda  ferite  idea  diem  iUum  denominarunt  a  Luna,  ^  fie 
 <fe  cater  is, — Durand  Rational. 
 
 C*)  "fn  Scpher  Shalfhekth— 
 
 Lord 
 
the  Firji  Dialogue.  27 
 
 Lord  ofit^  yet  the  other  Plants  which  in  their  order 
 have  charge  of  the  following  hours^  are  as  it  were  the 
 Mimfiers  and  Ajjifiants  of  that  Sujerionr  Planet^ 
 and  with  him  rule  the  day^  tho"  being  Lord  of  the 
 firfi  honr  he  takes  flace^  and  the  day  is  called  by  his 
 Name.  So  that  tho'  the  r^^  have  an  interefl:  in 
 each  day  or  nighty  yet  they  aft  in  a  fubordinate 
 way^  and  as  fo'many  Minifiers  to  him— As  for 
 inltance  in  Saturday^  Saturn  is  Lord  of  this  Day^ 
 and  poITefTes  the  whole  Day.  But  tho'  as  Lord  he 
 influences  and  governs  the  frji  liour,  yet  he  leaves 
 the  fecond  to  Jupiter.  And  we  fay  tho'  Saturn  be 
 Lord  of  the  fecond  hour  as  well  sls^Ml  firfi  hour^ 
 yet  Jupiter  is  his  afifiant^  whofe  MlPry  he  ufes 
 
 in  it. 
 
 B.  And  is  it  certain  that  this  revolution  of  hours 
 gives  every  Planet  its  particular  day  by  thofe 
 names  and  in  that  order  we  have  'em  ? 
 
 j1.  So  it  is  affirmed,    efpecially  if  we  follow 
 
 •  Ptolemfs  Syftem,   where  the  Planets  are   fet  ia 
 
 this  Order.     Saturn^    Jupiter^    Mars^  Sun^   Venus^ 
 
 Mercury^    Moon.     And  therefore  according  to 
 
 this  Scheme,   we  will  begin  with  Saturn^  and  the 
 
 rather,  not  only  becaufe  the  Ancients  had  a  great 
 
 veneration  for  him  in  remembrance  of  the  golden 
 
 Age  ^when  he  is  faid  to  Reign,   but  becaufe  he  is 
 
 the   reputed  God  of  Ttme^  and  on  that  account 
 
 Time  ought  to  begin  with  him.    The  firfi  hour  then 
 
 of  the  day   (called  .by  his  Name)   is  allotted  to 
 
 him^  the  %d  to  Jupiter^  the  ^d  to  Mars^  the  ^h 
 
 to  the  5«w,  the  %th  to  Fenus^  the  6th  to  Mercury, 
 
 the  ^th  to  the  Moon^  the  %th  to  Saturn  again,  and 
 
 fo  forwards  as  before  to  the  ij\.th  hour,  which 
 
 concludes  the  natural  day,  and  is  affign'd  to  MarSo 
 
 Thence  begins  the  firfi  hour  of  the  next  day,  and 
 
 the  Planet  next  in  order  to  Mars  being  the  Sun^ 
 
 he  is  faid  to  govern  that  hour,  and  is  prelident  of 
 
 the  following  day,  which  therefore  goes  by  his 
 
 Mame. 
 
2  8  T/^  Firji  Dialogue, 
 
 Name.  This  method  if  we  take  in  all  the  refl, 
 we  fhall  finji  every  i^th  hoar,  or  the  ifl  hour  of 
 every  natural  day  to  have  a  new  Planet  to  rule 
 and  name  it,  in  that  manner  as  we  commonly  take 
 it — 'Tis  true,  this  dominion  of  the  Planets  to 
 intitlc  to  themfelves  the  days  of  the  Week  doth 
 not  pleafe  either  (5)  Scaliger  or  SeUen  for  this 
 reafon,  becaufe  this  naming  of  the  days  is  of  lon- 
 ger Handing  than  the  divifion  of  the  day  by  honrs^ 
 and  therefore  'tis  thought  more  likely  that  thefe 
 names  were  not  giVen  the  days  of  the  Week  on 
 the  account  of  the  Fla-aetary  honrs^  or  becaufe  fitch 
 or  fitth  homjffkt  influenced  by  thii  or  that  Planet^ 
 but  on  theHftrary,  this  Superftition  is  derived 
 rather  from  the  days^  which  being  called  after 
 the  names  of  the  Phnets^  they  afterwards  fixed 
 thefe  names  ori  the  hours  like  wife.  And  Mr.  Selden 
 conceives  that  thefe  names  of  the  days,  and  the 
 order  they  are  in,  proceeded  froni  the  dignity  and 
 preeminence  which  the  Sim  and  Moon  have  among 
 the  Stars.  For  the  Indians  and  Perfians  call  the 
 firj}  the  King^  and  the  other  the  Queen  -j  and  the 
 Egyptians  compared  the  Sun  to  the  right  Eye^ 
 and  th&  Moon  to  the  Icft^  and  the  other  5  Planets 
 were  confidered  as  the  fct^Jhipopot  or  Officers  to 
 thofe  who  were  deem'd  the  Sovereigns  of  HcsLVQUy 
 as  indeed  Ptolemy  himfelf  calls  em  ^  for,  faith  he, 
 
 ^©v— the  Sun  and  Moon  arQ  as  it  were  the  Go- 
 vernours  and  Princes  of  the  reft.  And  hereupon 
 probably  Anaximander^  Adetrodorits  and  Crates  pla- 
 ced the  Sun  m  the  firfi  Orh^  and  next  to  him  the 
 Moon^  and  fo  from  their  fuperiority  and  excel- 
 lency they  are  made  to  lead  the  Van  in  giving 
 names  to  the  days  of  the  Week — and  the  Style 
 
 CO  Scaliger.  Proloi,  ad  EmendiU  lem^, 
 
 of 
 
The  Fir  ft  Dialogue.  29 
 
 of  i^Jhi/.i)yk1ni  is  fuppofed  to  be  giv^n  to  ^pollo^ 
 becaufe  he  is  hehdomada  diix^  the  pre/idem  of  the 
 Week,  which  Mr.  Selden  thinks  to  be  the  meaning 
 of  the  word  in  ^yEfchylus  and  Prcdm,  thofe  Au- 
 thors having  an  eye  not  to  his  Binh^  but  the  do^ 
 minion  and  the  prerogative  he  has  in  thtfeptenary 
 account  of  time.  I  difpute  not  this  matter  with 
 him,  but  fliall  only  obferve  that  himfeif  owns  the 
 notion  we  propofe  to  be  the  Tenet  of  Vettim 
 Valens  an  ancient  Aftronomer  of  u4ntioch,  and 
 from  D/o  reports  it  as  the  opinion  of  former  Ages, 
 and  withal  confelTes  that  it  is  much  approved  by 
 thofe  Learned  Moderns  who  treat  of  thefe  Af- 
 fairs j  fuch  as  Nicolam  Cardinalis  CufcmHS,  Johanms 
 GarciCHs,  Francifcus  Maurolycks,  Johannes  Lucidus^ 
 Chrifioph.  Clavipj,  Johannes  Kepler,  and  Others, 
 which  I  take  to  be  Authority  enough  to  excufe,  if 
 not  juftifie,  a  thing  of  this  kind.  Selden  de  jure 
 Nat.  1.  3.  c.  31.  Then  as  to  Scaliger,  tho'  we  are 
 not  fo  credulous  as  to  believe  with  fome  People 
 that  the  names  of  the  Week  bear  date  with  the 
 Creation,  yet  plainly  the  Cuftom  is  very  ancient, 
 as  appears  from  St.  Angnftine^  who  on  the  title  of 
 Pfalm  p3,  delivers  himfeif  thus — Tfalmus  ipfi 
 I)  avid,  tn  quart  a  Sabbati — this  fourth  of  the  Sab- 
 bath, faith  he,  is  the  fourth  day  of  the  Week,  -which 
 by  the  Pagans  and  many  Chrifiiansis  called  Mercurii 
 dies — St.  Jerom  teftifies  the  fame  thing,  Evef)^ 
 Week  is  called  a  Sabbath,  and  is  diftinguilh'd 
 into  the  i,  2,  3,  4,  &c.  of  the  Sabbath,  which 
 the  Heathens  call  after  the  names  of  their  Idols. 
 But  before  them  Clement  of  Alexandria  {peaking 
 of  Wednefday  and  Friday,  faith,  «  ftt>  'Ep/x?,  jf  Si 
 'A?po</>'7«f  i7ntpr)iA(ov](u,  the  one  is  the  day  of  Mercury^ 
 the  other  oiVenw,  Stro.  \.  7.  And  both  Tertullian 
 and  ^ufhin  Martyr  in  their  refpective  Apologies 
 cxprefly  name  Sat nr day,  and  Sunday,^  It  is  re- 
 ported of  Apolhm'Hs  Tyanem  that  Jarcha  prefentcd 
 
 him 
 
go  The  Firjl  Dialogue. 
 
 him  with  feven  Rings  after  the  names  of  the  fe- 
 'ven  P/4«ff/, 'which  he  wore  one  after  another  ac- 
 cording to  the  names  of  the  days.  But  before  his 
 time  Oracles  ceafed  ;  yet  in  an  old  one  of  Apllo 
 we  read  thefe  Verfes. 
 
 'Hft€fM,  rich  Kfovoy  JjJ^'  l^eins  ^ApfoJirw — 
 
 Invocate  Mercury  and  the  Sim  on  Sunday^  and  the 
 Moon  when  her  day  comes ^  and  after  the  fame 
 manner  Saturn  andl^eyms.  But  they  Itill  go  higher, 
 this  invention  being  fathered  on  the  Schools  of 
 Zoroafires  and  Hyfiafpcs  among  the  Chaldeans  and 
 JEfyptians—-"Oi  f^v  •mpi  ZafoctTpm  )y  TTdiff'rm  X'^xJeuoi 
 a^  'AyjTltot  d'TT  dfiQfjt.^  7tov  vKctViijav  \v  e^t/bftAeO  7«V  H/zspaj 
 dviha^ov—vid.  Rivet,  de  Orig.  Sab.  From  all  which 
 it  appears,  faith  Scaliger^  that  the  calling  of  the 
 days  by  the  names  of  the  Planets  is  very  ancient  a- 
 mong  the  Greeks^  and  this  Evidence  confutes  thofe 
 who  fay  that  the  ufage  Tconcerning  Sunday^ 
 Monday^  &c.)  hath  no  footfteps  in  the  Writings 
 of  Old  ^Authors.  But  then  it  muft  be  rcmembred 
 that  thefe  Names  were  taken  up  by  the  Afiro-no- 
 rners  and  their  Difciples,  and  not  admitted  by 
 either  the  Civil  or  Religious  Government  of  the 
 Qreeks  or  Romans.  And  fuppofe  that  Zoroafires 
 or  his  Scholars  either  began  or  advanced^  this 
 Cuftom,  yet  if  it  be  true  that  Jupiter  and  the  reft: 
 of  'em  were  not  accounted  or  worlhipped  as  Gods 
 'till  the  reigns  of  Cecrops  or  Thefeus^  as  Vaufanias 
 and  Athanafms  2S^txt^  then  Religion  at  firll  had 
 nothing  to  do  with  thefe  Names  which  Afirono- 
 mers  invented  to  diftinguilh  the  Stars  and  their 
 Influences  \  and  then  why  might  not  the  hours  be 
 introduced  in  the  fame  way,  and  have  the  fame 
 reafonto  be  intituled  to  thefe  Names?  When  in- 
 deed 
 
'The  Firfi  Dialogue*  51 
 
 deed  this  divilion  of  hours  began,  may  be,  for 
 ought  I  know,  as  hard  to  determine,  as  it  is  to  re- 
 folve  how  and  when  the  days  came  to  be  called 
 by  the  Planets.  'Tis  plain  Homer  and  Hefiod 
 fpeak  of  'em  •,  the  Scripture  tells  us  of  the  DUl  vf 
 j4haz,^  and  Anax-menes  was  a  famous  Dialifi  at 
 Lnc^amon  •,  and  by  this  means  was  difcovered 
 every  day  the  afcent  and  declenfion  of  the  Sun^ 
 and  the  fhadow  the  Gnomon  calt  on  the  Plate  or 
 Stone,  let  'em  fee  how  many  degrees  he  palt, 
 and  thence  they  found  a  way  to  judge  of  time  by 
 hours.  The  firft  mention  of  an  hour  in  Scripture 
 by  that  term  is  in  the  Prophet,  Daniel  3.  6.  but 
 whether  it  is  meant  in  the  vulgar  acceptation  for 
 the  i^.th  part  of  the  natural  day  is  a  little  uncer- 
 tain, feeing  the  word  is  ufed  more  largely  for  a 
 Seafon^  and  day  as  well  as  an  honr  ftridly  fo  called  ^ 
 and  we  cannot  but  own  that  the  Greeks  and  Ro- 
 mans  heretofore"  contraded  the  num.ber,  or  fay 
 rather  had  not  fubdivided  their  hours  into  ^o  many 
 as  we  ufe  this  day.  Yet  without  contradidion^ 
 before  Chrifts  time  this  Cuftom  was  well  known, 
 as  we  find  Jo.  xi.  9.  are  there  not  twelve  hours  in  the 
 day  ?  by  which  he  means  the  Civil  day^  when  the 
 Sun  by  his  prefence  giveth  light  to  the  World, 
 So  that  this  divi/ion  by  hours  has  its  gray  hairs  as 
 well  as  the  days  of  the  Week^  and  feeing  both  are 
 owing  to  the  jiflronomers^  it  is  not  abfurd  to  thiak, 
 but  that  the  date  may  be  near  the  fame  for  the 
 names  of  the  days  and  hours  ^  and  we  may  fup- 
 pofe  the  Planets  may  influence  both  alike,  and* 
 with  equal  exadnefs.  I  do  not  mean  that  we  are 
 not  fubjed  to  the  power  of  the  Heavenly  Bodies^  ^ 
 daily  experience  abundantly  confirms  it,  but  it 
 may  be  every  Planet  has  its  particular  prefidentfhip 
 as  truly  over  every  how  of  the  day  and  night,  as 
 over  the  day  and  »/>/»?  themfelves  in  the  progreis 
 of  the  Week,  if  we  limit  'em  precifely  to  their 
 
 Order 
 
5  2  The  Firji  Dialogue. 
 
 Order  and  Courfes.  However,  be  this  Doftrine 
 true  or  falfe,  we  may  ufe  the  Hypothefls  as  a  piece 
 of  Art,  and  fince  we  difcover  whence  we  have 
 and  how  we  are  to  underftand  it,  what  need  is 
 there  to  be  offended  if  it  be  a  miflake,  feeing  we 
 lay  no  more  ftrefs  upon't,  than  on  other  artificial 
 inltances  we  embrace  to  make  the  things  w^  are 
 imploy'd  about,  the  more  intelligible  and  eafie. 
 
 B.  The  account  you  have  given  concerning  the 
 antiquity  of  the  names  on  the  days  of  the  Week 
 (which  I  confent  to)  contradids  what  fome  affirm. 
 That  namely  we  owe  it  to  the  Egyptian  Ptolemy 
 who  liv'd  near  a  Century  and  haU  after  Chrifl^s 
 Nativity^  and  yet  others  date  it  lower,  and  bring 
 it  down  to  the  times  of  DionypHs  Exigum  or 
 thereabouts,  which  I  wonder  at  in  a  Cafe  fo  plain 
 as  this  is,  and  where  the  Evidence  is  fo  ftrong 
 againft  'em. 
 
 .A.  I  find  you  miflook  me,  *  the  names  of  the 
 days^  and  the  reducing  the  days  to  that  form  and 
 nnrnber  as  conftitute  a  Wee^^  are  different  things. 
 For  fliou'd  it  be  true  that  the  names  were  full  as 
 old  as  Zoroafires^  yet  it  follows  not  but  the  Week 
 may  have  its  birth  after  Ptolemy  or  Dionyftus  ^  and 
 you  may  remember  I  faid  before,  that  the  ufage 
 was  Afirological  and  not  Civil^  known  and  conni- 
 ved at,  but  never  inftituted  by  the  Greeks  or  Ro' 
 mans  while  they  continued  Pagan^  as  Mr.  Selden 
 hirafelf  owns,  and  declares  that  the  dividing  of 
 time  by  Weeks  doth  not  appear  to  be  receiv'd  till 
 'their  Converfion  to  Chriftianity,  de  Jure  Nat. 
 1.  3.  c.  19.  And  this  interprets  Jofefhus^  who 
 'confidently  gave  out  to  ^9®-  t«j  l^JhfJj'Q-y  that 
 this  Septenary  Account  was  Celebrated  throughout  the 
 whole  World True,    but  with  this  limitation — 
 
 TJniiv  iTnTiiiJWV  JictTnvKCjv — It  was  amona-fuch  both  Greeks 
 and  Barbarians  who  were  well  skilled  in  the  Mathe- 
 
 maticksy 
 
The  Firji  Dialogue.  5^ 
 
 matich^  faith  Vhilo  de  Mmdo.  We  read  indeed, 
 that  at  the  long  run  thi?  Science  lb  far  prevailed, 
 and  the  j^ftrologers  gain'd  fo  much  credit  among 
 the  Vulgar,  as  to  be  reputed  the  Pnefts  and  5^^ 
 cretaries  of  the  Gods  •  yet  this  was  onlv  by  way  of 
 Science^  not  by  fublick  ^ff ointment :  However  it 
 became  matter  of  complaint  to  Sextm  Evifirkus^ 
 that  they  brought  great  mifchief  to  the  IVorU^  and 
 advanced  S^iperfiition  among  the  CrednloHS^  Adv. 
 Mathem.  1.  5,  And  an  inflance  we  have  of  this 
 Opinion  currant  then  among  fome  of  the  Gentiles^ 
 who  believed  they  had  their  5o«/from  the  Sun^ 
 their  Body  from  the  Moon^  the  Blood  from  Mars^ 
 Wit  from  Mercury^  good  Temper  from  Juviter^ixom 
 Venus  Pleafantnefs^  Dulnefs  from  Saturn  :  A 
 Notion  which  incouraged  Friar  Bacon  to  fay.  That 
 Chriftians  erred  much  in  not  relling  on  Saturday 
 after  the  .manner  of  the  "Jews^  becaufe  it  was  a 
 Day  leafl  of  all  proper  for  the  difparch  of  Bujlnefs. 
 But  ftill  no  Church  or  State  fetled  this  Account  till 
 the  period  before  mention'd.  For  as  to  C,y.far\ 
 Kalendar^  the  terms  of  Art  therein  ufed  are  too 
 barbarous  for  the  Age  of  Julius  or  jluguftus^   as 
 
 Petavius  argues /  make  no  doubt  of  it^  faith  he^ 
 
 hut  the  Kalendar  going  by  Cdifar'^s  Name  is  veryjhort 
 of  the  date  pretended  j  for  it  appears  modern  with 
 rtfpeEb  to  them^  and,  was  made  by  jome  Chrifiian  — — 
 de  do>!tr.  temp.  1.  6.  and  Scaliger  faith  the  fame — 
 de  Emend,  temp.  /.  4.  So  that  tho'  the  Greeks  and 
 i?owrt»j  were  well  acquainted  with  t]^j^lanets  and 
 their  motions.^  yet  thej  might  not  divide  their 
 Kalendar  into  Weeks  (which  is  what  is  alTerted  j  as 
 now  they  do,  'till  about  the  times  of  Dionyfms 
 Exiguus.^  nor  in  all  probability  had  they  then  re- 
 ceiv'd  it,  but  that  then  Chrift^amty  was  admitted  . 
 throughout  the  Empire.^  and  therewith  the  know- 
 ledge of  the  Holy  Scripture,  where  the  account 
 hy  Weeks  was  exceeding  obvious.     And  'till  then 
 
 D  they 
 
54  fhe  Firji  Dialogue, 
 
 they  reckon'd  the '  Month  by  Kalends^  Nones  and 
 Jdes^  and.  the  other  Days  reducible  to  thefe 
 Names. 
 
 B.  I  know  this  was  their  more  familiar  Cuftom ; 
 yet  it  appears  from  Cicero  that  the  Latins  fome- 
 times  ufed  another  way.  For  in  one  of  his  Letters 
 to  Tiro  his  Freeman,  we  have  the  (6)  4th  Week 
 exprefly,  and  this  near  200  years  before  Ptolemy 
 was  Born,  who  was  yet  much  older  than  Dio- 
 nyfius. 
 
 A.  The  word  hehdomas  or  hehdomada  tranflated 
 Week^  in  flrid  propriety  fignifies  no  more  than 
 the  feventh  or  feventh  day  •,  tho'  by  cuflom  of 
 Speech  now,  we  deal  with  the  term,  as  the  Jews 
 heretofore  by  their  Sabbat um^  which  was  in  reality 
 the  Name  of  their  principal  Day  only,  but  to  give 
 it  honour,  they  made  it  include  the  whole  Weeh^ 
 and  all  the  [even  Days  were  called  the  Sabbaths 
 And  in  this  fenfe,  as  a  word  meaning  fuch  a 
 number,  we  take  the  expreffion  of  that  Orator, 
 who  by  his  quart  a  hebdomada^  which  you  Englifli 
 tht  fourth  Week^  intends  nothing  elfe  befides  the 
 fourth  feventh  Day ;  and  that  is  the  periphralis  of 
 the  28^^,  which  he  cautions  Tiro  to  be  fure  to 
 remember.  The  truth  is,  if  we  confider  well  the 
 Letter,  we  fhall  find  the  word  direded  to  the 
 Condition  that  Man  was  in.  That  he  had  been 
 'very  ill  for  a  great  while,  is  evident  from  the 
 next  (q)  ficiftle  ^  and  therefore  his  Mafter  wifhes 
 himtoconroer  his  Cafe,  and  beware  of  the  y^- 
 -venth  Day^  which  the  Phyficians  call  Kfi<nf4av  »»*>', 
 a  Critical  Day^  when  Nature  and  the  Difeafe  being 
 in  their  greateft*  conteft,  they  can  better  judge 
 how  it  will  go  with  the  Patient,  by  obferving 
 
 (<5}  Ne  in  quitrtatn  hebdomadam  incideres—^p,  9.  lib.  i^— 
 '7) 
 
 (j)  Gravijfime  a^rotdfii-^Bp.  10. 
 
 which 
 
The  Firft  Dialogue.  3  5 
 
 which  of  the  two  at  that  time  gets  the  upper 
 hand.  The  i^th^  the  i\fi  and  the  2.8^^  wer^ 
 noted  after  the  fame  manner,  and  this  lafl  being 
 favourable  to  the  lick  Party,  'tis  thereupon  hoped 
 that  the  danger  is  over.  So  that  Tully\  Advice  was 
 this,  That  Tiro  fhould  have  a  care  how  he  did  eat^ 
 drink,  or  do  any  thing  which  might  add  ftrength 
 to  his  dillemper,  and  expofe  himfelf  to  a  newf 
 confiid  with  it  on  the  I'^th  Day^  wherein,  if  Na- 
 ture had  the  Vidory,  he  might  do  well,  if  not, 
 it  would  retard  if  not  altogether  hinder  his  re- 
 covery. Whereby  you  fee,  the  Orator  had  no 
 regard  to  any  Weekly  fupputation  of  time,  but  only 
 the  Critical  Days  among  the  (8J  Phyficians  which 
 they  divided  into  Sevenths^  to  be  better  able  to 
 provide  for  the  Cure.  And  to  inforce  the  like- 
 lihood of  this  his  meaning,  we  find  he  never  ufes 
 the  word  elfewhere,  as  I  know  of,  in  all.  hi^ 
 Works.  And  in  this  very  Epiftle  giving  uS;  aa 
 Efhemerii  or  Diary  of  his  Voyage,  he  doth  it  ia 
 the  old  Roman  Stile  by  the  Kalends  and  Ides  with- 
 out out"  notion  of  Weeks^  or  fo  much  as  mentioning  • 
 one  Planetary  Name  in  it. 
 
 B.  'Tis  not  improbable  but  this  hebdomada  quarta 
 may  be  fuch  as  you  have  explained  it.  However 
 methinks,  the  natural  Reafon  for  the  Names  of  the 
 Planets  to  be  given  the  Days  of  the  Week  (which 
 you  have  taken  notice  of)  I  mean  their  influences^ 
 and  the  impreffions  they  make  on  the  inferiour 
 Creatures,  fhould  prove  this  way  of  Calculation  to 
 be  exceeding  ancient.    And  as  foon  as  the  Aflrolo' 
 
 (8)  Galenus  docet  febres  ardentijjimas  prima  die  folvi.  Si  nort 
 primo,  fecundoj  I.e.  decimo  quart9.  Si mn  fecundo^  tertio.  i.e. 
 vigfifimo  primOf  ut  omnes  labores  ^7  molejlia  (eptmario  numerQ 
 roKgwie/wnt— •Hieronym — Vid,  Aul.  Gcll.  Noft.  Act.  1.  5.  c.  10. 
 Kt  Pezeliiitn  in   Melaocthoo.  de  efficacix  SteSarum. 
 
 D  2  ^rr/. 
 
3^  The  Firji  Dialogue, 
 
 gers^  whether  Egyftian^  Chaldean  or  others,  difco- 
 vered  the  power  and  ejfficacy  ofthefe  Heavenly  Bo- 
 dies^ they  might  be  well  thought  to  appropriate  to 
 each  Tlanet  its  particular  Day.  And  becaufe  all 
 time  depends  on  the  revolution  of  thefe  Heavenly 
 Bodies,  they  might  divide  it  into  fo  many  periods^ 
 and  ufe  the  Number /fi.f«  to  form  the  Weeb  as 
 we  now  have  'em.  Qnia  ordo  Tlanctarum  ultra 
 niimentrh  Sepenarlum  non  procedit^  fed  ad  pimiim 
 revcrtititr^    idea  tantum  feptem    dies    in    feptimana 
 
 fmt  a  fapicntlliM  confiltutl Durand.  Ratio. 
 
 .  j4.  Some  indeed,  have  been  pcrfuaded,  that 
 the  days  of  the  Week  had  thefe  Names  of  the 
 Tlancts  (p)  by  God's  own  appointment  ever  lince 
 the  beginning  of  the  World.  An  Error  defended 
 by  the  Authority  oi  Hermes^  a  Man  of  great  Re- 
 putation among  the  old  Egyptians.  But  that  re- 
 fiedion  of  (lo)  St.  Ang^Jtme  is  a  fufficient  confu- 
 tation of  any  fuch  Dodrinc.  That  namely,  tho' 
 the  Stars  themfelves  had  certainly  a  Being  from 
 the  very  Creation,  yet  the  Pcrfons  whofe  Names 
 they  bear,  were  not  known,  nor  indeed  born 
 'till  many  Ages  after.  Such  as  Saturn^  Jitfuer^ 
 Mars^  Mercury^  &C.  (ii)  who  being  Princes  or 
 otherwife  Great  Mcn^  who  had  deferved  well  of 
 the  World,  they  were  thro'  the  fiattery  of  fome, 
 and  credidity  of  others'  advanced  to  Heaven,  and 
 faid  to  be  turn'd  into  thi,s  or  that  Star^  exi/tent 
 long  before,  but-unoblerv'd  by  the  Kulgar^  who 
 were  taught  to  believe  and  receive  them  as  their 
 
 (93  Nomhi  diefwn  Solis,    Lunjt,    Mortis^  &c. — ^  Dm  it  a 
 pnfira  ab  origine  mundiy  non  bmintim  vana pmfumftione  nuncupata, 
 
 M  re/erf  PhJlaHrius.  ( lo)  Aug.  in  Pf.  93 • 
 
 Cii)  Perfew  Zenoni*  auditor  eos  dicii  habiios  deot  d  quibu! 
 magna  Militas  ad  lita  cultum  efet  inventa,  Cic.  1.  i«  ie  mt. 
 Deonm.  '  i-rd'.  Laftanc.  de  falfa  Rel'^  N.  10, 11. — vid.pag'^^* 
 ^5.  75.8c.  ^4.  Edir.  Spark. 
 
 ^     "  admi- 
 
The  Firji  Dialogue.  ^^ 
 
 admired  Heroes.  However  all  this  was  Modern 
 ill  comparifon  of  the  time  fupported  by  that  opi- 
 nion i  and  tho'  each  of  thefe  Stars  fo  named,  had 
 its  Profclytes,  and  in  all  likelihood  fpecial  Days 
 affign'd  and  confecrated  to  'em,  yet  as  for  the 
 reducing  them  to  that  Order  they  are  at  prefent 
 in,  and  bringing  them  all  within  the  compafs  of  a 
 IFeek^  it  doth  not  appear  by  any  credible  Author 
 that  this  was  done  'till  Ptolemy  went  about  it ; 
 and  the  Account  was  fo  (lowly  carried  on,  and 
 admitted  with  fo  much  indifferency,  that  St.  ^«- 
 aHJline  affirms  of  his  Age  (i  2  j  two  hundred  years 
 after  Ptolemy^  that  many  Nations  retained  other 
 meafures,  and  had  different  Names  to  diftingiufll 
 their  Dayshj.  ,.,  ■  ^^ 
 
 B.  This  is  made  good  in  our  own  Cafe.  For 
 what  relation  have  our  Tuefday^  Wedmfday^  Thurf- 
 day  and  Fridfiy  to  the  Planets^  or  to  Mars^  Mer- 
 cury.^  J^ipuer  and  P^en^^  from  whom  in  Latin 
 they  take  their  Names  ? 
 
 A.  We  have  thefe  Names  from  our  (i^)  An* 
 c'ejtors  the  Saxons.^  who  in  memory  of  their  Foun- 
 ders Woden  and  Tl)or  his  Son,  allotted  them  tbefe 
 two  Days  Wednefday  and  Thnrfday^  and  did  'em 
 divine  honours. 
 
 B.  It  may  be  fo,  yet  your  laft  words  feem  to 
 contradid  the  words  of  (14)  C<£far^  who  affirms 
 that  Germany  (of  which  Saxony  is  a  confiderable 
 
 (12)  Atulia  gemes  alUatque  iliaaliter  voeant.  loc.  cit. 
 (13)  Kex  [Vortigernvis]  ab  iti  [Horfo  C?  Hengifto]  guafivhy 
 ^uam  fidem^  quam  religionem  patres  eorum  cohijfent.  Cut  Hen- 
 giftus :  Veos  Patrjosy  viz.  Sarurnum,  Jovetn  atque  cxteros^  qui 
 mmdum  gubernavty  colimw  \  maxime  autem  Mcrcurium  quern 
 linguinoftra  Woden  a^eBamus.  Huic patres  mftriveteres  de- 
 dicaverum  (inartm  feriam  Septimana  qua  in  kunc  hodiernum 
 diem  Wodens-day  appeUatur.  (14)  Deoruta  rumero  eoJ 
 
 fobs  ducunt  quos  vident,  Solera,  Vulcanum  <fyr  iunam,  reliquos 
 f\i  farm  t{u\dem  atcefermt—Dc  Ecllo  Gall.  l,^. 
 
 D  3  Branch) 
 
'58  The  Firjl  Dialogue, 
 
 Branch)  acknowledged  no  other  Gods  beiides 
 thofe  'whofe  influence  was  ferviceable  to- 'em,  as 
 S«»,  Moof7^  and  Fire -^  hwiiov  other  gods ^  they  had 
 not  fo  much  as  the  Names  of  'em. 
 ^  ji.  Cafar^  zs  I  take  it,  meant  that  the  Germans 
 ^en  had  no  more  gods  in  common  with  the  Ro» 
 
 ^ans  befides  the  Sun tho'  they  might  abound 
 
 with  others  peculiar  to  their  own  Country.    Yet 
 it  appears  afterwards  in  the  days  of  (15)  Tacitus 
 •that  Mars  and  Mercmy  were  added  j  not  I  think 
 to  increafe  their  number,  but  to  fignifie  their  con- 
 formity to^  the  Victorious  Romans:^  whofe  way  of 
 Worfhip'they  followed  in  a  great  meafure,  and 
 '"by  an  bbfequious  analogy  afcribed  the   virtues 
 and  operations  of  the  Latin  Deities  to  their  own, 
 l^nd  frequently  called 'em    as  we  do  now.    So 
 "th^t  'tis  no  great  furprize  if  we  fometimes  find 
 "rem  .  Saluting  Woden  with  the  Name  of  Mercury^ 
 'drid  Thor  with'  Ji^iterh,    and  the  like,    as  Paulpts 
 Diacomn  and  Vontanm  tell  us.     As  for  Friday  they 
 M^dUce  it  fporii  Friga  the  Wife  of  Woden^  which 
 "comes  from  a  Saxon  Word  made  to  fignifie  Love^ 
 that  fo  there  might  be  the  better  refemblance  be- 
 'tweeiiher  zxi'^  Venus  the  Goddefs  of  Love  with  the 
 Romans^  to  whofe  Patronage  the  ^fth  Day  of  the 
 ^Weel  was  afligned  under  both  thefe  Names.    The 
 reafon  of  Tuefday  is  much  more  uncertain.    For 
 ^fome  take  it'ffom  Tuifco  the  Son    (the  Grandfon 
 '  fay  others)  of  Noah^  fuppofed  to  be  the  Head 
 and  Leader  of  a  diftind  Colony   after  the  con- 
 ..fiifion  of  Tongues  at  Babel -,  who  taking  his  way 
 '  North'Wefi^  Peopled  all  that  trad  of  Land  called 
 afterwards  by  the  Romans  Germany^     from  the 
 word  CermanUs'^  meaning  that  the  People  of  this 
 
 CO  Deorum  max'me  Mrcuriuin  eoOnnty  cut  certk  diebiu 
 humank  quoque  hojiik  liture  fat  habent  fferfuknty  C^  Aiartem  (on- 
 tefftJ  animalibuf  fUmt.    Tacitus  de  morib.  Germ. 
 
 Country 
 
The  Firfl  Dialogue,  39 
 
 Country  were  in  Manners  and  Cultoms  Brethren 
 to  the  Gmls. 
 
 B.  The  Story  of  this  Tmfco^  is,  in  the  opinion 
 of  many,  very  Fabulous  ^  and  I  think  Aventinus 
 has  reafon  enough  to  call  him  a  Gyant^  becaufe  the 
 account  given  of  him  exceeds  belief,  and  appears 
 monfirous  in  divers  refpedts. 
 
 A.  That  there  was  fuch  a  Man,   Named  Tnlfco, 
 or  foraething  in  found  like  it,  whom  the  Germans 
 had  in  fpecial  veneration  and  adored  as  a  God, 
 Cafar  and  (16)  T^czV^j  both  witnefs,  and  we  can- 
 not deny  it.    But  that  he  was  fo  nearly  related 
 to  Noah^  and  that  he  came  into  Germany  one  hun- 
 dred thirty  one  Years  after  the  Flood,  when  the 
 confufion  t)f  Languages   (\i  St.  Jerom^   Toftams^ 
 Lyranm  and  the  Hebrews  may  be  credited)   did 
 not  fall  out  'till  200  Years  after :  And  moreover 
 that  in  1%  Years  hQ  Ihould  not  only  People  that 
 vafl  Country  J   but  withal  fettle  divers  Kingdoms 
 and   Principalities^  is  fo  impoffible,  that  we  can- 
 not affent  to  any  Hiltorian  who  reports  thefe  par- 
 ticularities.     However,   fince  we  find  by  good 
 Authority  that  there  was  a  Tnifto  or  Tmfco  who 
 was  Worlhippedby  the  Germans  as  the  Father  of 
 that  vafl:  Country,  a  Famous  Warrionr^  (and  there- 
 upon   probably    called  a  Gyant    from  his  great 
 Strength  and  Spirit,  bearing  in  this  refped  the 
 Image  of  Mars  the  reputed  God  of  Battles  among 
 the  Latins^)  they  miglit  think  fit  to  dedicate  a  Day 
 to  him,  the  very  fame  fet  apart  for  Mars  whom 
 they  likened  him  to  •,   and  fo  in  their  Language, 
 
 (ji6')  Opinantur  viri  <io8i  dTmdomi  feu  Tcutzth  (^quomm 
 aherum  habeturapud  Lucamtn  pro  deo  Barbarorum  g«r  feptentrio- 
 nales  tegiones  intoluere^  Pharfal.  i.  Aherum  apud  Tacit um  pra 
 Cemis  German,  conditore^  de  morib.  Germ.}  Nomine  diet  ptsr 
 mmen  in  UnguatH!a$  coffiatat  pariter  dejluxijle.  Selden  de  Jure 
 Nac.  1.  3,  c,  22 — 
 
 D  4  by 
 
40  T6if  Firfl  Dialogue. 
 
 by  the  help  o^^l  Syncope^  filled  \\.Tnefday^  a  Name 
 we  Hill  retain  in  compliance  with  'em-,  yet  this 
 account  difpleafes  others,  who  rather  referr  the 
 Day  to  Tentates^  one  very  much  celebrated  a- 
 mong  the  Gads  and  Brltains  before  the  Saxons  in- 
 vaded this  Nation,  as  the  Invcntcr  of  Letters^  and 
 was  looked  upon  to  be  the  Vatron  of  Bufmefs  and 
 Journeys. 
 
 B.  This  defcription  of,  him  better  fuits  Mer- 
 cury^ and  little  intitles  him  to. Tiiefday  or  Ma.Ys\- 
 Day,  who  has  in  Writers  another  complexion 
 and  charader. 
 
 A.  True  j  and  accordingly  Llvy  makes  it  the 
 Sirname  of  Meyciiry^  and  calls  him  Mercurius  Teu- 
 tates.  And  being  by  OfSce  the  Mejfenger  and  In- 
 terpreter  of  the  Gods^  from  the  excellent  Skill  he 
 had  in  Arts  and  Languages  j  therefore  from  him 
 comes  Tuifien  to  Interperet^  and  Tuifio  an  J?7tey- 
 preter^  a  word  they  afterwards  ufed  to  call  him 
 by,  inftead  ofTnet^  and  Tent  at  e^-^  and  gave  him 
 Ttiefday^  that  he  might  be  reniembred  with  Ho- 
 nour. 
 
 B.  But  then,  as  I  was  faying,  this  has  no  re- 
 femblance  to  Mars^  who  is  Prefident  of  Tuef- 
 day. 
 
 A,  I  confefs  it,  and  indeed  the  Charaders  of 
 thefe  two  Perfons  fcem  to  be  tranfpofed.  That 
 of  Woden  which  fignifi^s  Furious  better  becoming 
 Mars^  and  Tuet^  Mercury,  Yet  not  to  offend  the 
 Romans.^  whom  being  onpe  acquainted  with,  they 
 induftrioufly  flatter'd  in  the  inftances  of  Wor- 
 fhip,  they  clofed  with  'em  in  the  main ;  and  as 
 they  admitted  their  'Gods  under  German  Names^  fo 
 they  did  the  Days  too,-  tho'  not  with  that  precifcr 
 nefs  and  order  as  was  obferved  at  Reme.  Yet 
 fome  not  fatisfied  with  this  reafon  of  the  wordi 
 give  it  another  Original,  and  draw  it  from  Thyfd 
 the  Wife  of  Thor^  who  was  thought  as  fit  to  have 
 
 her 
 
The  Firji  Dialogue.  41 
 
 her  place  among  the  Coddejfes  as  Friga  the  Wife 
 of  Woden ^  and  therefore  created  her  the  Vatromfs 
 of  Jufiice, 
 
 B.  I  take  all  this  to  be  meer  conjeAure  •,  and 
 therefore  would  it  not  be  much  fafer  to  ufe  fuch 
 Names  for  our  Days,  as  we  can  lupport  by  better 
 Authority,  and  not  honour  after  this  fort  a  par- 
 cel of  Non-Entities^  to  be  fure  Men  or  Things 
 far  fhort  of  this  Credit  we  now  give  'em. 
 
 j4.  Be  it  fo,  yet  where  is  the  harm  ?  There  can 
 be  no  greater  abfurdity  in  this  pradlice,  than  en- 
 tertaining the  Names  of  thofe  imaginary  Creatures 
 in  the  Zodiac^  which  'twould  be  very  ridiculous 
 to  think  were  ever  tranflated  thither.  All  thefe 
 aie  Terms  of  Art^  invented  by  the  Learned  to  a 
 good  purpofe,  tho'  abufed  by  Credulity  and  Ig- 
 norance. And  feeing  we  explode  the  Sn^er famous 
 part^  and  regard  no  more  than  the  Natural  ufe 
 '  of  'em,  as  a  convenient  means  to  give  the  Senfe 
 of  things,  and  communicate  our  Conceptions  to 
 one  another,  I  fee  no  danger  to  retain  flill  a  ra- 
 dicated Cuftom  ^  and  fo  little  do  I  love  unnecef. 
 fary  Novelties,  that  I  Ihould  not  be  the  firfl  to 
 make  an  alteration. 
 
 B.  Methinks  the  word  Feria  would  do  better, 
 as  Confiantine  required,  to  diftinguilh  us  by  that 
 means  from  Jews  and  Gentiles. 
 
 A.  It  was  the  way  ofthe  Church  to  Count  the 
 Days  of  the  Week  after  that  manner,  as  appears 
 from  *  St.  Anguftine  in  the  fame  place,  where  he 
 diflikes  the  other  Language,  and  wifhes  Men 
 would  fpeak  in  the  Ecclefiaftical  way  ^  for  there  he 
 ufes  that  Form  you  mention,  and  it  is  obferved 
 by  thofe  of  the  Roman  Communion  to  this  day^ 
 which  might  be  reafon  enough  for  fome  among  us 
 
 to 
 
i^.a  Xhe  Firfl  Dialogue. 
 
 to  except  againft  it.  However,  it  ought  to  be 
 remembred  without  any  reflexion  on  them  or 
 the  Fathers,  that  even  this  word  is  (a)  Heathenijh 
 as  well  as  others,  and  is  derived  from  flaughter- 
 ingthe  Sacrifices  they  on  thofe  Days  made  their 
 fiftitious  Gods^  which  referring  to  the  bloody 
 Worfhip  then  in  ufe,  we  ought  to  forget  it  as 
 well  as  the  Objeds  *,  and  if  we  are  not  to  retain 
 any  Name^  to  put  us  in  mind  of  thofe  valft  Dei- 
 ties •,  fo  neither  are  we  to  be  fond  of  fuch  words  as 
 will  keep  in  memory  the  ahomlnahle  Service  ordi- 
 narily done  'em  in  thofe  Days. 
 
 B.  Suppofe  then  we  follow  the  Example  of 
 Mofes^  who  reckpns  the  Week  by  the  i/,  2^, 
 3^  Day,  &c.  as  they  fay  the  Arabians  do,  and 
 is  lately  put  in  pradice  by  fome  among  ns. 
 (b)  Some  think  this  the  way  God  himfelf  ap- 
 pointed j  and  to  this  fenfe  is  expounded  that  Re- 
 member  in  the  a^th  Commandment,  (c)  which. 
 R.  Ifaae  and  Aharbinel  make  a  reflexion  on  that 
 Cuflom  taken  up  among  the  Nations  of  calling  the 
 Week  by  the  Names  of  the  Vianet s  ^  and  therefore, 
 as  I  am  told,  is  laid  alide  by  the  PoUnders^  Bo- 
 hemians and  Hungarians. 
 
 ..ji.  I  have  no  exception  agairtfb  what  Mofes  be- 
 ^an,  and  is  continued  by  other  Peofle^  provided 
 no  principle  of  pride  or  oppofition  to  an  innocent 
 CuAom  invites  'em  to  it.  I  only  obferve  from 
 Scripture,  that  not  the  Bays  alone,  but  the  Months 
 of  the  Year  went  originally  in  that  Numerical 
 prder^  :y,et  in  progrefs  of  time  all  the  Months 
 iiad  .Names  given  'em,  and  we  read  of  Nifan^ 
 Abtby  and  Adar^  A/vithout  any  offence  to  the  blef- 
 
 ,.'■'1   :>   !  iitJ    nj   Mn.  .,.  n_    n.  j       1 
 
 -  '(a)  A^ferk^^T v'tUimlu  (b)  Dierum mmerw,  1,  2, 
 
 3>  4»  $>  6*  7.  ^deo  prima  appellatm  fuit.  Philaftrius  de  H<t- 
 re  fib.  (f )  /»  Pirafh  Tora.  JJon  numerabh  more  quo  nu- 
 nerarefolem  alij,  {ed numrabis pernomen Sabhti* 
 
 fed 
 
The  Fir  ft  Dialogue,  43 
 
 fed  Spirit  who  allow'd  this  Account,  tho'  he  was 
 pleafed  to  Prefcribe  another.  If  then  we  ufe  ar- 
 tificial Words  to  compofe  our  Week^  as  well  as 
 Tear^  why  ftiould  we  trouble  our  thoughts  about 
 it,  much  lefs  from  hence  take  occafion  to  quarrel 
 and  defpife  each  other  ? 
 
 B.  I  would  not  have  Difputes  about  words  fb 
 far  ingage  the  Paflions  of  Men :  Yet  if  I  could 
 prevail,  whatever  liberty  they  thought  fit  to  take 
 as  to  the  ordinary  Days  of  the  Week  which  God 
 allows  for  Civil  Affairs  and  the  common  bulinefs 
 of  Life  Tand  therefore  no  great  harm  if  they  ufe 
 Names  fuitable  to  thofe  defigns)  yet  I  would  have 
 'em  treat  the  Lords-Day  with  more  refer ve,  al- 
 ways confider  whofe  Day  it  is,  and  thereupon 
 give  it  its  peculiar  and  proper  Name, 
 
 A.  1  wifh  it  as  well  as  you,  but  would  be  glad 
 withall  to  fee  fo  much  Honour  and  Reverence 
 given  in  other  refpefts  to  this  Day^  as  might  per- 
 fwade  the  World  we  took  it  for  what  it  is.  And 
 that  there  is  no  Name  more  fitting  than  what  you 
 propofe,  I  eafily  allow  \  however,  that  this  is 
 truly  it5«^cf/7^r)'iVkwf,aNamefoefrential  and  pro- 
 per, that  we  offer  it  violence  if  we  do  not  always 
 call  it  fo,  and  feem  to  unfandifie  it  if  we  give  it 
 any  other^  I  muft  needs  fay,  I  do  not  admit  it 
 with  that  exa(^nefs,  nor  do  I  look  on  the  Proof 
 fo  ilrong  for  it,  but  it  leaves  me  after  all  a  little 
 uncertain. 
 
 B.  Is  not  this  the  Language  of  Antiquity  ?  Is  it 
 not  thus  named  by  the  Dolors  of  the  Church,  by 
 Councils^  by  Laws  and  Edi^s^  in  Hiftory^  and  all 
 manner  of  Writings, 
 
 •  A.  The  Cuftom  is  not  of  that  extent  as  you 
 take  it.  For  our  own  ancient  Tarliaments  till  the 
 Reign  of  King  Charles  I.  and  thofe  States-Men 
 and  Prelates  who  were  concerned  in  making  our 
 Statmes^  and  compiling  our  Z»/f«rg;y  did  frequently 
 
 decline 
 
^4  T^l^^  ^i^fl  Dialogue. 
 
 decline  this  appellation,  and  called  it  5/-.W^7  after 
 the  way  of  ferae  Fathers  both  in  the  Greek  and 
 Latin  Church  ^  yet  I  deny  not  but  it  is  fo  read,  as 
 you  fay,  in  the  Canons  of  the  Apoftles,  in  Clements 
 €ay:flitHtions^  and  in  his  Epiftle  to  the  Corimhiatis^ 
 cited  by  Dionyfius  Bifliop  ot Corinth  m  ( i )  Eufchltts^ 
 as  alfo  in  (2)  Jgnatiiu'<=,  Epiftles,  who  being  Scho- 
 lar to  St.Jo/;;?,  may  be  judged  able  to  intorm  us 
 what  his  Mafter  meant  by  the  '«"  th  ««4fec  Ku^ictK^t 
 whereon  he  was  in  the  Spirit.  (3  j  Probably  he 
 intended  Sunday  ^  but  how  doth  this  Text  infal- 
 libly prove  it  ?  fince  the  very  emphafis  which 
 fome  lay  fo  great  a  ftrefs  on  in  the  Article  [tm] 
 fpeaks  louder  for  the  Anniverfary  of  Chrifls  Re- 
 furredion  at  Eafier^  which  is  always  a  double  Fefii- 
 val^  than  it  doth  for  Sunday^  when  indeed  we 
 Weekly  commemorate  that  great  ad  of  our  Re- 
 deemer, but  do  it  at  Eafier  in  a  more  folemn  man- 
 ner,- and  much  more  agreeable  to  the  excellency 
 of  the  Particle.  There  are  (4)  thofe  who  apply 
 it  to  the  day  of  the  Nativity^  Afcenfion  and  Feme- 
 coft^  as  days  not  inferiour  to  the  RefurreEtlon  in  «>•- 
 fifry^  value  and  benefit  to  Man.  But  (5)  many  aflert 
 the  M««f<*  wf «'»  and  ii(A^  Xf'^^^*  to  mean  the  fame 
 Day,  and  that  is  the  Day  of  'judgment^  (5)  which 
 St.  PW calls  the  Lords -D ay ^  and  which  St.  John  ia 
 an  extafie  is  fuppofed  to  fee  as  already  come. 
 
 B.  But  Ignatius^  as  youfaid,  has  the  fame  Name, 
 and  queftionlefs  he  took  it  either  from  the  autho- 
 rity of  John  in  this  place  (and  may  be  prcfumed 
 to  take  it  in  his  fence  j  or  he  refcrrs  to  the  inlti* 
 
 (i>  Ecclef.  Hift.  1.4.  c.  2?.  (i)  Ep.  ad  Magna f.  Ad 
 Philip.  (1)  Vbi  diet  refurreliionis  inteUigi  certum  eft,  litejt 
 quidam  in  d^vium  revocent  an  is  ({ui  finguUs  an'^is^  an  vera  qui 
 finjiutis  bsbdomdibwt  recurrit.  Curcellaeus  de  Relig.  Chrift.  la- 
 ftir.  J.  7.  c.  16.  Q4)  Dr.  Potter  Epift.  Dc«^/.  about  dw 
 Sabbath,      i^)  Gomnvii  de  Sabbato.       CO  ^  ^or.  $.$. 
 
 tutioR 
 
The  Firfl  Dialcgue,  45 
 
 tutioii  oi  Chrifl^  or  the  pra(f^ice  of  the  uifojlhs 
 whom  he  had  fufficient  opportunity  to  be  conver- 
 fant  with,  and  to  difcourfe  about  matters  of  Re- 
 ligion, to  which  he  was  fo  much  and  fo  zealoufly 
 devoted,  that  at  lafl  he  died  a  Martyr,  to  Seal  it 
 with  his  blood. 
 
 v^.  Had  there  been  any  fuch  Jnfthmon  of  our 
 Lord^  or  that  the  Apofiles  made  it  a  cullom  to  call 
 thi^  Day  by  that  Name,  I  wonder  to  find  St.  Paul 
 pafljng  it  by,  who  every  where  in  his  Writings 
 ftilesit  the  firfi  Day  of  the  Week  whenever  he  had 
 occafion  to  fpeak  of  the  day  as  a  day  of  meeting 
 and  divine  ^X/^orfhip.  It  is  not  to  be  conceived 
 that  this  Zealous  Man  who  always  confulted  his 
 Mailers  honour,  ftiould  be  profoundly  filent  in  a 
 thing  which  fo  much  concern'd  him  ^  and  that 
 he  who  writ  fo  many  Epiftles  to  the  Gentiles^  and 
 treated  of  fo  many  points  refpeding  Chriftianity, 
 Ihould  never  once  mention  the  Lords-Day  in  all 
 thofe  places,  wherein  tho'  he  t^kes  notice  of  the 
 Day,  yet  he  fets  it  down  undei;*  another  Name, 
 and  doth  it  when  there  was  no  ihadow  of  Reafoa 
 for  conforming  himfelf  to  that  Language,  becaufe 
 his  Letters  were  directed  to  the  Greeh^  Roman  and 
 Aftatic  Converts,  to  whom  the  Lcrds-Day  had 
 been  more  proper  and  welcome  than  the  firfi  Day 
 of  the  Wcek^  which  was  too  ^W^/^:/;;^  in  a  Perfon 
 who  after  his  Converfion  appear'd  fo  great  a  ftick- 
 ler  ^againft  Judaifm.  Thus  in  one  of  his  Epiftles, 
 he  gives  thefe  diredions  to  them  at  Corinth^  ('yj  On 
 the  firfi-  Day  of  the  Week  let  every  cne  of  yon  lay  by 
 infiore  as  God  hath  profper^d  him.  This  was  writ  to 
 a  Church  remote  enough  from  the  'jews^  and  as 
 is  fuppofed  about  the  Year  5  7.  yet  no  hint  of  the 
 Lords-Day  but  under  the  old  Name.  And  in  the 
 Itinerary  of  the  Apoftles  which  St.  Lnhe  penned 
 
 (7)  I  Cor.  16, 2.  ^THHTTr^nrrtT^ 
 
 fome 
 
4^  The  Firji  Dialogue. 
 
 fome  Years  after,  the  fame  form  of  words  is  nfed 
 as  it  was  commonly  known  to  the  Churches. 
 rS)  jind'Hpon  the  firfi  Day  of  the  Week  when  the 
 Difcifles  came  together  to  break  bread ^  Paid  preached 
 unto  Vw.  The  Apoftle  was  at  Troa^  an  whole 
 Week  as  we  find  by  the  context.  We  came  to 
 Troas  in  jive  days^  where  he  abode  [even  days^  one 
 only  of  which  was  folemnly  kept,  and  it  is  called 
 the  firfi  Day  of  the  Week  .,  fo  that  either  the  Lords 
 Day  was  not  obferved  at  all  within  this  time,  or 
 ^ot  being  known  by  that  Name,  it  was  obferved 
 in  the  periphrafis  of  the  firfi  Day  of  the  Week. 
 'Tis  true,  the  Syriac  Tranflation  inftead  of  the 
 firfi  Day^  faith,  (9)  on  every  Lords-Day -^  and 
 where  the  Apoftle  fpeaks  thus,  LC^o)  when  you 
 come  together  therefore  into  one  flace^  this  is  not  to 
 eat  the  Lords  Body'}  that  verfion  alters,  or  rather 
 adds  to  it,  you  do  not  eat  the  Lords  Body  as  becomes 
 the  Lords  Day.  And  Bez.a  tells  us,  4:hat  he  found 
 in  an  ancient  Greek  Copy,  after  the  firfi  Day  of 
 the  Week  thefe  words,  (l  I )  the  Lords-Day^  as 
 exegetical,  and  by  way  of  explanation.  I  might 
 perhaps  fubjoin  more  Authorities  of  this  kind, 
 but  after  all  they  amount  but  to  an  high  proba- 
 bility, grounded  on  Tradition,  and  them  who 
 call  it  an  ufage  from  the  Apoftles  times,  tho'  we 
 difcover  no  Apoftle  ufmg  the  word,  but  barely 
 St.  John.,  and  he  but  once  in  the  place  cited. 
 
 5.  1  hope  you  are  not  of  Marcion\  mind  and 
 the  u^ogi.^  to  queftion  this  Book,  becaufe  you 
 feem  to  lay  little  ftrefs  on  the  Teftimony  of 
 John  recorded  in  it. 
 
 A.  Marcion  and  the  Alogt  were  pernicious  He- 
 rethkl  ^ho  denied  *the  Eternal  word  ^    and  among 
 
 (8^  Afts  20.  7.        (p)  Qu^que  Dominica,  i  Cor.  16,  2. 
 'i6)  Chap.  II.  20.  Non  M decet  diem  dmini  mfiri, 
 
 many 
 
The  Fir  ft  Dialogue*  47 
 
 many  other  Errors,  this  of  rejefling  the  yipocalypfe 
 Was  one.  However  they  are  not  all  Heretich  who 
 are  of  this  Opinion  j  for  not  only  Men  of  great 
 Figure  in  thefe  later  Ages,  fuch  as  Erafmm^  Lu- 
 ther and  Cdvin^  had  little  efteem  for  this  Book, 
 but  among  the  Ancients,  (12)  Si.Jerom  faith, 
 that  fome  Churches  of  the  Greeks  would  not  accept 
 it.  Gregory  Naz.ianz.en  has  omitted  it  in  his  Poem 
 about  Authentick  Scripture.  The  (13)  Council 
 of  Laodicea.^  held  about  364,  giving  a  lift  of  Ca- 
 nonical Books  hath  Uft  it  out.  (14 j  Amfhilo- 
 chiis  co-temporary  with  St.  Bafd^  faith,  that 
 tho'  fome  inferted  it  in  the  legitimate  Writings, 
 yet  the  majority  did  flight  it  as  a  fpurious  piece. 
 (15J  Caius  an  old  Orthodox  Author  in  EufebtHs 
 fixes  it  on  Cfn«f/;w,the  notorious  Millennary  whom 
 he  believes  the  penner  of  it,  and  who  to  give  the 
 Book  greater  Authority,  had  it  called  by  St.  John*^ 
 Name.  Lyorothens  Bi^wf  of  Tyre^  and  a  Martyr, 
 owns  that  St.  John  writ  his  Gofpel  at  Fatmos^  but 
 not  a  word  oithis  Book^  tho'  the  firft  Chapter  lets 
 us  know  that  he  was  in  that  JJle  when  he  had  his 
 Vifions.  (16)  DionyftHS  of  Alexandria  conceives 
 it  written  by  another  holy  Man  whofe  Name  was 
 John^  not  the  Apoflle^  but  a  Presbyter  fo  called, 
 and  for  diftindtion  fake  Sirnamed  the  'Divine^ 
 C 1 7)  as  in  the  infcription  of  the  Greek  Copies : 
 and  the  <iy£thiopc  Tranflation  makes  him  Bilhop 
 of  Confiantinople  when  he  fuffered  perfecution. 
 (iS)  And  Bez^  who  takes  great  pains  to  vindicate 
 the  Book,  and  folve  the  Arguments  againft  it, 
 cannot  well  tell,  whether  this  (19)  ^ohn  might 
 not  be  St.  Mark^  whofe  Name  was  alfo  John^  be- 
 
 (12)  Ep.  129.  ad  Datdanum,       (f^)  Can.  59.        (14) 
 Eufeb.  Eccl.  Htft.  I.  5,  c.  28.  ( '  *)  ^  ^c<^'-  H'ft.  1. 7.  c.  25. 
 
 iid)  Preh^om,  in  Apw,       (ip^  Afts  12-25,  15.  37. 
 
 caufe 
 
4?  The  Firjl  Dialogue 
 
 caufe  the  words  and  forms  of  Speech  in  this  Re- 
 velation agree  very  much  with  thofe  in  his  Go- 
 fpel.  Notwithftanding  all  which,  I  do  not  in  the 
 leall  hefitate  about  the  honour  of  this  Sacred 
 Work,  but  take  it  for  Cmonical  and  Authentick, 
 partly  in  conformity  to  our  own  Church  which 
 affords  it  the  fame  veneration  as  the  other  por- 
 tions of  Scripture,  and  partly  becaufe  therein  fhe 
 follows  the  greateft  Authorities  of  the  Churches 
 before  her.'  In  the  Council  of -^;79'r^  convened  be- 
 fore that  of  Nice^  Can.  24.  In  the  3^  Council  of 
 Carthaae^  Can.  47.  and  4^/?  of  Toledo^  Can.  \6. 
 we  have  it  exprelly,  as  appears  from  thefe  Words 
 
 of  the  Qinon.  ^^  fo;2  tlje  ^pocalppfe,  C(JC 
 ^ut5a;(tp  of  nttejs  Council j5)  anri  t(je  ^p 
 nonical  D^creejs  of  man^  0oIp  15,2cIateiB; 
 Saue  neclateD  it  tf)e  a:oo;fe  of  %u  John  tijc 
 Cuangelitt,  ann  tftercfo^e  to  be  ra^fee^U3it6 
 t&e  reft  of  tije  ^acren  Volume*  anti  be-- 
 caufe  tgere  are  fome  uj&o  oouUt  it0  3utfjo- 
 tiXh  anti  tljereupon  fo,2liear  tfie  ufe  of  it  in 
 t&e  Cljurcl)  of  (^ou,  mt  Do  Eefoltjc,  tfjat 
 if  fucti  l^eople  continue  in  tfjeir  obftinacp, 
 ann  notioitftftnntJing  toljat  mt  im  tefafe 
 tt^  anmit  it,  let  'em  be  Crcommunicaten. 
 
 thus  the  Canon,  which  as  it  is  an  Eccleliaflical 
 Law  in  it  felf,  fo  it  contains  an  antecedent  De- 
 claration of  what  many  Councils  and  Bif.wps  had 
 done  in  behalf  of  this  Book.  And  tho'  it  was  re- 
 jefted  by  feveral  Perfons  at  the  very  time  when 
 this  Council  fate,  yet  we  find  'em  punifh'd  with 
 the  feverefl:  cenfjres  of  the  Church,  and  they 
 were  to  be  Excommunicated  for  their  Error,  if 
 they  perfifted  in  it.  So  again  we  have  it  recom- 
 mended by  Innocent  I.  in  an  Epiftle  to  ExufertHs 
 Bifhop  oiTholonfe^  wherein  however  he  takes  care 
 to  caution  him  againfl:  many  Trafts,  which  then 
 went  abroad    under    the  venerable   Names  of 
 
 St.  Mattherr, 
 
The  Firji  Dialogue.  49 
 
 <it.  Matthexv^  St,James^  St.  Peter  ^  St.  Joh?^  St  Tho- 
 mas^ and  St.  Andrevp^  but  had  for  their  Authors  the 
 Philofophers  Leutins^  Nexocharides^  Leomdas^  &€. 
 The  fame  honourable   regard  (id J  St.  A.ta^nftine 
 and  Ifidore  had  for  it,    with  divers  others  who 
 had  occafion  to  fet  down  the  Canon  of  Scripture. 
 And  that  it  is  of  equal  credit  with  the  other  Di- 
 vine Treatifes,    appears  from    the    citations  of 
 Cyr;7,  Chryfojtom^  Athanafius^  Bajil^  Clemens  Alex- 
 andri/ius^    IrenAiis^    Cypria;7.^    yimbrofe   and   jujh'u 
 M.irtyr.      And  Efifhan'ms   efpoufed   its   intereft 
 with  fo  much  warmth,   that  he  ftijifiatized  them' 
 with  the  opprobrious  Name  of  Hereticks  who  had 
 the  confidence  to  refufe  it.     The  Syriac  Tranfla- 
 tion  calls  hin^5^c/j;7  the  Evangel-fl^  ban'jlied  to  Pat^ 
 mos  by  Nero.     The  Ara'j'ick.^  John  the  Apoflle  and 
 Evangelift.     And  tho'  in  the  Greek  Copies  he  is 
 Hill  reprefented  by  John  the  Dhine^  yet  they  all 
 mean  this  holy  Man  who  was  called  the  Theohgue^ 
 becaufe  he  treated  of  the  Eternal  Word,    or  God 
 the  id  tf'erfon  of  the  Trinity,   in  a  more  lofty 
 and  heavenly  manner  than  the  other  Evangelifts 
 before  him.     And  hence  Dionyjins  the  Areop^.aite^ 
 one  of  St.  Pnid\  Auditors  (whom  Eitfcbias  and 
 Nicephorns  make  Bifhop   of  A.hens^  and  BMonius 
 translates  afterwards  to  Paris)  has  this  infcriptioa 
 in  one  of  his  Epiftles,    To   John  the  Divine^     the 
 jipojHe   and  Evangelifi.      Which  Stile,    tho'  firft 
 uled  by  him,   was  continued  by  Orlgen.^  Athana- 
 JiHs^  Chryfofiom^  Cyril  and  others,    as  we  read  in 
 Baronins.    'Tis  true    (21)  "as  D'l 0?:) fins  oh\zdiSy 
 "  the  ftile  of  this    Book  is  verf  different  from 
 "  that  in  his  Gofpel,  or  what  he  ufes  in  his  three 
 "  Epiftles  •,  wherein  things  are  delivered  not  only 
 "  corredly  and  with  that  exaftnefs  as  becomes  the 
 
 C20)  DeMrinA  Chrifi,  (21;  Eufeb.  Eed,  Hifi.  1.  7, 
 
 c.  25. 
 
 E  "  Greek 
 
5Q  The  Firjl  Dialogue. 
 
 "  Greek  Tongue,  but  there  is  fo  much  elegancy 
 "  and  politenefs  throughout  the  whole  compofure, 
 "  To  much  majelly  in  "the  words,  and  flrength  in 
 "  the  argument,  that  they  are  not  to  be  charged 
 "  with  any  of  thofe  Barbarifms,  Incongruities  and 
 "  Idioms  too  frequently  met  with  in  the  Book  of 
 
 "  Revelations So  he.     But  why  fhould  we  ex- 
 
 pedfuch  neatnefs  and  correfpondence  of  language 
 in  Sub)ed:s  fo  unfuitable  ?  In  his  Epiftles  and  Go- 
 fpel,  tho'  infpired  by  the  Holy  Ghofl:  for  the 
 materials  of  the  writing,  he  was  left  at  liberty  to 
 cxprefs  himfdf  in  fuch  words  as  he  thought  pro- 
 per to  fet  forth  his  meaning  by.  Whereas  in  the 
 yipocafypfe  he  was  tied  to  ftrifter  Rules,  and  com- 
 manded to  Pen,  not  only  what^  but  jis  it  was  told 
 him.  In  the  firfi  he  delivers  matter  of  fad  or 
 points  of  Dodtrine  in  what  manner  he  thought 
 beft.  But  here  he  treats  of  things  to  come,  and 
 therefore  muft  ufe  Prophetick^  i.  e.  myfterioas  Lan- 
 guage, f 23J  very  odd  uncouth  Words,  yet  fuch 
 as  were  prefcribed  him.  In  fhort,  net  onjy  thitj^s 
 were  revealed,  but  the  Fhrafe  alio  dilated  to 
 him,  and  (24)  many  of  thofe  tilings  in  the  fame 
 forms  of  exprelTion  as  were  obferved  by  the  El- 
 der Prophets,  Ez.ekiel^  Darnel^  Ifaiah  and  Znchary^ 
 by  whom  the  holy  Spirit  before  fpake  on  thofe 
 Subjeds  ^  and  therefore  no  wonder  his  ftile  is  fo 
 harlh  and  rough,  when  he  was  to  "ihew  himfelf  a 
 Trophet  and  not  an  Oratoiir-^  efpecially  in  fome 
 inftances  which  he  put  into  Creek  from  Hebrew 
 Originals^  and  which  he  durft  not  vary  one  tittle 
 from,  left  he  miglit  be  fufpeded  to  impofe  on  the 
 Churches.  Yettqaflert  fimply,  as  fome  do,  that 
 there  is  no  affinity  or  refemblance  between  this 
 Piece  and  the  others  of  this  infpired  Pen- Man, 
 
 ji^oi^ct)   loc.cic.  (^2/^)  BiZi  Proie^.  ad ^poc^l}pfin. 
 
 one 
 
The  Firfl  Dialogue,  5  i 
 
 bne  Example  may  fuffice  to  weaken  this  Objed:ioii^" 
 and  if  we  compare  Rev.  i.  7.  with  the  Goffil 
 Ch.  xix.  37.  we  Ihall  find  '^m  agreeing  as  well 
 between  themfelves  as  they  both  do  with  the  Pro- 
 phet Zachary^  from  whom  the  expreffion  is  bor^ 
 rowed,  They  jhalllook  on  him  -whom  they  have  pieri 
 ced^  Zach.  i2.  10. 
 
 B.  I  think,  the  ftrongeft  e:^ception  againft  this 
 Book  is,  becaufe  it  favours  the  MUlennary  DoElrine^ 
 which  gave  occafion  for  fome  to  attribute  it  to 
 Certmhns  the  Abettor  of  that  Notion. 
 
 A.  It  cannot  be  denied,  but  the  Chillafis  ufe 
 the  credit  of  this  Book  to  fupport  their  fancy  of 
 reigning  with  Chrifl  a  thoufand  Years  here  upon 
 Earth.  But  it  Would  be  very  unreafonable  to 
 make  ill  Men  the  Authors  of  every  part  of  Scri-* 
 pture  which  they  wreft  to  defend  their  Errors  by* 
 Yet  the  fame  misfortune  befell  the  Epiftle  to  the 
 Hebrews^  which  fome  a  long  while  rejefted  on 
 the  like  fcore^  becaufe  it  feem'd  to  countenance 
 the  Novatian  rigour,  denying  the  pofTibility  of 
 true  Repentance  to  them  who  Sinned  after  Bap* 
 tifm.  And  therefore  the  Difciples  of  this  Seft 
 were  called  Cathari  or  Fnritans^  a  Name  well 
 known  among  our  felves,  without  confideting 
 from  whence  it  came.  But  to  return  to  Cerin- 
 thns  and  his  Followers.  Suppofe  Men  miftake  that 
 palTage  of  St.  John  in  Chapter  20.  5, 6.  and  ufe  it 
 for  a  proof  for  Chrifts  Reigning  a  thoufand  Years 
 in  this  Worl4  ^  can  this  be  thought  reafon  enough 
 either  to  rejed  this  Book,  or  alfign  it  to  Cerinthui 
 the  great*  promoter  of  that  Doftrine  ?  The  //«•- 
 retick  had  other  very  grofs  Tenets  belidcs  the 
 Millennutm^  (1%)  fueh  a^  denied  God  to  be  the 
 Creator^  with  many  other  bold  alTertions  which 
 refleded  on  the  Son  of  God.    So  that  were  he  the 
 
 (25)  Auguft,  ds  Heeref. 
 
 E  1  Penner 
 
^2  The  Firfl  Dialogue. 
 
 Penner  of  this  Book,  why  do  we  not  find  thefe 
 Herefies  Recorded  there  as  well  as  the  other? 
 How  came  this  to  be  fet  alone  ?  and  fo  worded, 
 that  the  Treatife  it  felf  overthrows  that  to  which 
 it  feems  to  give  foundation.  It  mentions  indeed 
 the  Thonfand  Tears^  (16)  but  where  is  one  tittle 
 of  the  Way  of  Life  in  it  which  Cerinthits^  and  after 
 him  Mahomet^  promifes  thofe  who  adhere  to  him  ? 
 Where  the  leaft  hint  of  that  Luxury,  thdX  Eating 
 and  Drinking^  tbofe  Sforts  and  Marriages^  thofe 
 Sacrifices  and  Feajis  to  be  celebrated  at  JerMfalem^ 
 which  he  talks  of  ?  Plainly  the  Book  it  felf  confutes 
 all  thefe  Dreams,  and  the  folid  and  lofty  Subjeds 
 of  it,  argues  it  to  be  the  more  Divine.  Its  Lan- 
 guage is  dark  and  intricate,  but  that  is  not  flrange 
 where  the  Matter  is  Profhecy.  The  more  obfcure 
 it  is,  the  more  it  calls  for  our  pains,  which  being 
 after  all,  not  able  to  fatisfie  us,  let  us  treat  it 
 with  veneration,  exped  EHas^  and  wait  for, 
 with  patience,  the  ftated  times,  when  all  fhall  be 
 fulfilled,  and  every  part  of  it  be  made  eafie  and 
 plain.  And  having  faid  thus  much  in  favour  of 
 that  Book,  I  hope  you  do  not  queflion  but  that  I 
 take  it  for  what  it  is,  Camnicalj  and  a  Sacred 
 Writing. 
 
 B.  I  am  forry  my  rafh  Queflion  fhould  put 
 you  to  this  trouble.  I  perceive  you  deny  not  the 
 authority  of  the  Text,  but  only  fcriipled  the  vali- 
 dity of  the  Proof  as  it  is  applied  to  this  Occafion. 
 
 u4.  You  fay  well  ^  I  allow  thefe  werds  written 
 by  St.  John,  yet  doubted  whether  we  took  em  in 
 the  right  fence ;  and  whether  his  Lords-ifay  did 
 infallibly  mean  St:  P aid's  and  St.  Luke's  firfi  Day  of 
 the  Week,  and  that  it  is  the  fame  Day  we  now  Cele- 
 brate in  the  Exercifes  of  Religion. 
 
 B.  Tradition  faith  it.  - 
 
 (26)  Eufeb.  Ecdef.£iiji.  I  3.C.  28. 
 
 J.   It 
 
The  Fir  ft  Dialogue.  53 
 
 ji.  It  doth,  and  I  much  reverence  this  way  of 
 conveyance,  and  wifh  that  all  People  would  con- 
 fider  it  an  inftrumerrr  or  mean  to  bring  many 
 things  to  our  Knowledge,  which  otherwife  mufl: 
 need?  have  been  buried  in  Eternal  Oblivion.  Nor 
 do  I  ever  except  againfl:  the  word,  but  when  Men 
 ufe  it  to  colour  Novelty^  and  impofe  on  our  Con- 
 fciences  points  of  Doftrine  which  have  no  war- 
 rant from  the  Apoflles  or  the  Gofpel.  I  include 
 not  this  Article  of  the  Lords-Day  within  that  num- 
 ber. It  has  a  more  unqueftionable,  becaufe  an 
 univerfal  Tradition  accepted  at  all  times  and  in  aU 
 f laces  where  Chriftianity  has  been  or  is  profefs'd. 
 Without  all  manner  of  doubt,  the  Cufiom  is  very 
 ancient.  St.  John  is  a  good  precedent  for  us  to 
 admit  the  Stile,  and  we  do  admit  it.  I  only  bog- 
 gle attheDmV?^  Inftitution  of  it*,  nor  can  I  rea- 
 dily allow  that  the  Afoflles  themfelves  either  by 
 Precept  or  folemn  Confent  gave  it  that  Name.  This 
 Authors  words  doth  not  inferr  any  fuch  things 
 all  proofs  ought  to  be  plain,  and  many  times  a 
 good  Caufe  fuffers  extremely,  when  Arguments 
 are  ofFer'd  to  fupport  it  which  are  liable  to  Cavil. 
 That  St.John's  Lords-Day  intends  thefirfi  Day  of  the 
 Week,  and  that  he  ufes  this  Name  as  well  known 
 among  the  Churches  is  highly  probable,  but  is  no 
 more  than  probable,  and  fair  appearances  are  not 
 grounds  for  infallible  and  divine  Credit.  It  might 
 be  our  Lords-Day  St.  John  fpeaks  of,  becaufe  hna- 
 tins,  his  Pupil,  follows  him  in  that  Language,  and 
 Pofterity  fubfcribes  to  it,  yet  it  may  not  be  the 
 fame  Day,  becaufe  St.  Paul  and  St.  Luke  give  it  • 
 another  Name  in  their  Writings  to  the  Gentiles, 
 Nay  this  Apoftle  himfelf  who  penned  his  Gofpel 
 two  years  later  than  the  yipecalypfe  (27)  and  after 
 
 ( 27  )  Vid*  A  Lapid,  Frokg,  adApocah 
 
 £  3  his 
 
g4  T"^^  ^^'^fi  Dialogue. 
 
 his  return  from  P^fwo^,  as  S>t,  Augufline^  St,  Jerom 
 and  Eufebius  afRrm,  complies  with  St.  Paul  in 
 this  Charader,  and  calls  the  Day  of  Chrilt'/  Rc- 
 fiirredion  the  firfi  Day  of  the  Week ;  yet  this  was 
 above  twenty  five  years  after  the  deftruft^on  of 
 r^eru/alem  by  T/f/^,  and  for  that  Reafon  he  was 
 not  obliged  to  conform  himfelf  to  the  way  of  cal- 
 culation among  the  Jews^  who  were  now  no  more 
 a  National  People. 
 
 B.  However,  he  might  continue  their  mode  of 
 account  with  regard  to  the  time  while  their  con- 
 ftitution  lalled,  and  when  the  pafTages  fell  out 
 which  he  records  in  his  Gofpel. 
 
 ji.  Well  ^  yet  feeing  that  Government  was  now 
 dUTolved  in  Church  and  State^  and  that  he  went 
 about  this  Work  at  the  motion  and  intreaties  of 
 the  jijiatick  Bijhops^  and  for  the  benefit  of  the 
 Chrifiian  Church^  it  feems  a  Ijttle  ftrange  he  Ihould 
 .always  omit  the  Chrifiian  Name  of  this  Day 
 throughout  his  Gofpel^  and  having  fo  fair  an  op- 
 portunity, not  call  it  the  Lords-Day  inftead  of 
 the  firfi  Day  of  the  Week^  ov  atleaft,  after  thofe 
 words  []  the  firfi  Day  of  the  Week "}  not  add  \J70tp 
 the  Lords-Day^  according  to  the  manner  of  Scrip- 
 ture in  other  cafes  ^  which  was  natural  enough^ 
 and  had  thereby  fhown  the  veneration  he  had  for 
 it,  and  taught  them  the  fame  reverence  to  whom 
 and  for  whofe  fake  he  writ  that  excellent  Piece. 
 And  this  the  rather,  becaufe  he  brings  in  a  nevp 
 Term  for  the  honour  of  his  Mafter,  I  mean  [j^oyQ-'} 
 the  word^  to  prove  Jefus  Chrtfi  to  be  the  Eternal 
 Son  of  God,  And  therefore  it  might  be  ex- 
 pedcd,  he  ihould  fome  how  or  other  have  givea 
 lis  the  new  Name  of  that  Day  whereon  the  Refur' 
 refiion  fell  out,  which  more  effedtually  demon- 
 ilrated  the  Divinity  of  our  Saviour,  than  ao>.i9- 
 
 (which 
 
The  Firjl  Dialogue.  55 
 
 {which  we  find  f  28  j  in  PUtd\  Writings  as  well 
 as  in  the  Gofpel)  poflibly  could,  and  to  the  re- 
 membrance of  which  it  was  Ihortly  after  dedica- 
 ted, I  mean  in  a  little  time  after  the  Refurre- 
 dion,   but  long  before  he  writ  this  account  of 
 
 it.  . 
 
 B.  He  had  indeed  fair  Opportunities  to  men- 
 tion it  ^  yet  his  not  doing  fo  concludes  little. 
 Herein  he  complied  with  the  way  of  the  other 
 Evangelilts  who  writ  before  him,  and  who  call  it 
 the  firfi  Day  of  the  Week^  according  to  the  fup- 
 putation  of  the  Cmntry  which  was  the  Scene  of 
 pur  Lord's  Adions. 
 
 A.  This  concurrence  of  all  the  Sacred  Writers 
 confirms  the  Dt)ubt.  But  that  I  confefs  which 
 ftunjbies  me  molt,  is  the  Authority  of  St.  Paid^ 
 who  appears  fo  lealous  againfl;  the  Jewip  Sabbath, 
 calls  it  a  meer  Shadow^  denies  the  obligation  of 
 it  in  the  Chrifiian  Churchy  and  yet  fo  far  revives 
 and  fo  much  honours  it  as  ftillto  call  the  Week 
 by  its  Name,  and  thQ  firf-  Day  [_fMAv  ruv  ffct&^a.Tcov,'] 
 one  or  the  frft  of  the  Sabbath^  when  he  was 
 fpeaking  religioully  of  that  Day,  and  had  a  bet- 
 ter and  fitter  Name  for  it,  if  indeed  the  Name 
 was  in  ufe  at  that  time. 
 
 B.  What  then  is  your  Judgment  and  Senfe 
 of  it? 
 
 A.  My  prelent  Opinion  is.  That  the  Lords-Day 
 was  obferved  very  early  in  the  Church  •,  and  that 
 St.  John's  ^ui^cc  KvfiMri,  is  the  fame  with  what  we 
 call  by  that  Name  •,  That  probably  the  Apfoles 
 themfelves   (at  lealt  fome  of  'em)  fpake  in  that 
 
 C  28  )  nine  ^  Gemilium  PhiJofophi  £?  Theohgi,  nt  Trifme- 
 £iftwy  Orphe'^y  Plato,  aJiique  Graci,  Chaldai  &  Mgypti't 
 patrem  xocAtunt  v^v—i.  e.-^mertem  :  Filiimvero  )^o)PV,  qu, 
 mntU prolem.tciic  Augrxiiino  l.y.  Confcf.  e.  9.  Thcodoreco  I.  2. 
 de  Curand.  Gr.  affeft.  &  aliis.    A  Lap.  in  Johan.  i . 
 
 E  4  manner/, 
 
5  6  The  Firji  Dialogue, 
 
 manner,  becaufe  Jgnatiits  who  lived  either  with 
 or  very  near  'em,  has  the  fame  denomination. 
 And  we  find  it  in  the  EccUfiaftical  Canons^  fome- 
 times  for  their  Antiquity  called  the  Canons  of  the 
 Afoflles^  tho'  it  may  be  Ihort  of  their  time  •,  That 
 thQ  Fathers  took  it  np  on  the  Credit  of  thefe  Pre- 
 cedents, and  from  the  conveniency  of  the  Stile  it 
 felf,'  fo  refpedfnl  to  our  Lord^  and  fo  agreeable  to 
 the  bufinefs  of  the  Day^  being  a  grateful  and 
 pious  commemoration  both  of  the  honour  our 
 Blejfed  J^edeemer  did  himfelf,  and  the  Benefits  he 
 brought  us  by  his  rifing  from  the  Grave  ^  and 
 that  all  the  Churches  in  fucceeding  Ages  have  for 
 thefe  Reafons  conformed  to  the  Language,  which 
 is  v\7arrant  enough  for  us,  in  a  thing  of  this  na- 
 ture, to  follow  their  Examples,  and  give  the  Day 
 this  venerable  Name  rather  than  any  other,  at 
 leall  in  our  more  ferious  thoughts  and  dif- 
 courfes. 
 
 B.  What  then  fticks  with  you? 
 
 ^.  I  would  have  nothing  accounted  more  a 
 Truth,  than  it  really  is.  Nor  fhould  we,  as  I 
 faid,  offer  any  proofs  which  may  fhake  the  thing 
 they  arc  brought  to  confirm.  1  allow,  nay  I  af- 
 firm it  highly  reafonable  for  one  Day  in  [even  to 
 be  fet  apart  to  remember  the  Glory  and  Advan- 
 tages of  Cbrifis  RefurreEi'ion.  I  can  conceive  no 
 Day  more  proper  than  what  we  ufe,  to  make  good 
 that  Defign.  I  acknowledge  in  it  both  the  Senfe 
 and  Warrant  of  Antiquity ,  ^  and  I  wonder  at 
 thof«  that  are  apt  to  cavil  at  'the  Cnjiom,  Yet  I 
 approve  by  no  means  the  other  extreme ;  nor  can 
 I  imagine  it  a  X)/t;/#7^  hftitution^  or  be  yet  per- 
 fwaded  to  think  that  Text  of  St.  John  clear  e- 
 liough  to  fhow  it  an  ApojioUcal  Appointment^ 
 and  a  Sacred  RmU,  Becaufe  we  may  obferve  in 
 t;he  Books  of  the  Ancients  it  is  varioufly  called, 
 
 (2p)  the 
 
The  Firji  Dialogue.  57 
 
 (29)  the  firfi  day^  the  firfi  day   of  the  IVeeh,    the 
 eighth  day^  Sabbath^  Chrifiian  Sabbath^  Sunday^  &C. 
 So  that  {_  Dominic  a  ov~\    the*  Lords-day^    tho'  its 
 mofl  emphatical  Name  was  never  generally,  ab- 
 folut;ely  and  precifely  ufed,   as  it  certainly  had 
 been,  if  of  divine  Inflitution.    For  we  are  not  left 
 to  this  latitude  in  things  where  Chrift  and  his  A' 
 foflles  have  fet  us  a  Rule.    Nor  would  the  Chufch 
 have  prefumed  to  take  this  Liberty,  had  the  Lords- 
 day  been  altogether  its  necelTary  Name,  as  it  muft 
 needs  be  on  that  fuppofition.    fso^  And  tho'  I 
 am  not  of  Metafhrajhs^s  Mind  to  make  it  the  In- 
 vention of  Syhefier  I.    feeing  we  read  the  word 
 many  years  before  him,   yet  'tis  very  likely  that 
 the  folemn  and  more  publick  ufe  of  it  was  not 
 obferved  'till  about  his  time,  when  by  Conftantine^s 
 Command  it  became  an  InjunBion^  and  was  after- 
 wards more  generally  noted  in  Converfation  and 
 Writings,  Religious  and  Civil.     And  perhaps  this 
 might  be  that  Authors  Mind,  who  could  not  be 
 ignorant  of  the  word,  tho'  till  that  Emperor  and 
 Frelate''s  tiffie,  it  had  never  commenced  an  Ec- 
 defiaflical  Conftitntion^  which  agrees  with  the  No- 
 tion of  the  prefent  Church,  looking  on  it  to  be 
 [^7iS  19©-  TO  TfgTZBV,^   a  very  decent  and  laudable 
 Cuftom,  yet  ftill  a  Cufiom  which  we  continue  from 
 Univerfal  Tradition  *,   a  Cuftom   of  the  Church, 
 and  not  a  Divine  Ordinance,   begun  and  kept  up- 
 for  the  honour  of  the  Lord  Chrift,   that  we  might 
 never  forget  the  Miracle  of  his  Refurredion.    So 
 Bede^  and  Rabanits  Aiaurns  fay  Cnftom  and  Confent, 
 Ifidore  and  Hefychius  an  Apoflolick  Tradition^  and 
 an  inftance  of  the  Authority  of  the  Church.    The 
 
 (293  Vid.  Cypr.  Ep.  $9.    Bafil  de  Sp.    S.  Aug.  in  Pf.  93. 
 Concil.  Foiojulicn.  Ca  .  la.  ,  C20")  Surij  Tom.  6.  de 
 
 00  Councils 
 
5  8  The  Firji  Dialogue, 
 
 (31)  Councils  oi  Pam^  Friburg  and  Erf  for  d^  a 
 Canonical  Jnfiitution  and  Ordinance  of  the  Fathers, 
 Alcuinus'^«^  Aquinas,  a  Chrifiian  Vfage^  a  Con- 
 jtitHtiort  of  the  Churchy  and  Cufiom  of  Chrifiian  Veo- 
 fie.  Toflatus,  Bellarmine,  Azorius  and  Eftius  a- 
 inong  the  Papifts  a  Canonical^  Humane  jifpoim- 
 rnent.  (32)  Among  the  Reformed,  Chemnitius, 
 Calvin,  Peter  Martyr,  BuUinger  and  Rivet,  a  To^ 
 ken  of  Chrifiian  Liberty.  Afnelius  a  fofitive  Law^ 
 Brentius  a  Civil  Infiuution  and  alterable^  and  our 
 own  Homilies  call  it  The  choice  of  Godly  Chrifiian 
 Teofle  immediately  lifter  the  RefitrreElion  of  our  Lord. 
 To  all  which  1  add  but  one  Authority  more,  and 
 that  is  the  Royal  Martyr^  who  on  this  Principle 
 argues  for  the  obfervation  of  Eafier.  His  words 
 gre  thefe.  "  I  conceive,  faith  he  to  the  New 
 "  Reformers  in  his  Reign,  the  Celebration  of 
 *^  thisFeaft  {_Eafier']  was  Inftituted  by  the  fame 
 "Authority  which  changed  the  'Jewijh-Sabbath 
 "■  into  the  Xor^j-<!^^^,  ov  Sunday.  For  it  will  not 
 "  be  found  in  Scripture  where  Saturday  is  dif- 
 "  charged  to  be  Jcept,  or  turn'd  iitto  Sunday^ 
 "  wherefore  it  mult  be  the  Churches  Authority 
 '' :  that  Changed  the  one,  and  Inftituted  the  other. 
 "■Therefore  my  Opinion  is,  That  thofe  who 
 ",  will  not  keep  this  Feafi^  may  as  well  return  to 
 "  the  obfervation  of  the  Saturday^  and  refufe  the 
 "  Weekly  Sunday  ;  When  any  body  can  fhew  me 
 "  that  herein  I  am  in  an  Error,  I  Ihall  not  be  a- 
 ^"^  fhamed  to  confefs  and  amend  it.  C.  Rex. 
 
 B.  If  this  be  fo ;  that  it  is  not  of  Divine  Af- 
 f  ointment^  and  that  it  is  on  all  hands  agreed,  the 
 reafon  of  this  ufage  is  in  remembrance  of  Chrift, 
 
 f  3 1  J  Quia  Ckriftus  Dominico  die  mttndum  recreavity  Conci- 
 lium Laodicenfe  diem  Sabbat't  in  diem  DominicHm  mutavit  tie 
 Juiaifmum  imitari  videremur.Synod.  Parif.  apud  BDchellum. 
 
 (  32  ")  Novum  Sabbgmm  pendet  ex  arbitrio  EcclefitSj  ^c^ 
 UriiD.  Catech.  de  Sab, 
 
 would 
 
The  Firji  Dialogue.  §p 
 
 would  not  Chrifts'd<iy  be  as  proper  for  this  end, 
 and  perhaps  in  feme  rcfped,  more  to  his  honour 
 than  the  other :  Becaufe  this  ftile  limits  and  makes 
 the  Day  peculiar  to  himfelf,  whereas  the  word 
 Lord  has  a  greater  latitude,  and  means  the  other 
 Two  Perfons  of  the  Trinity  as  wqU  as  Hlm^  and 
 Him  with  regard  only  to  his  Divine  Nature  f 
 
 A.  The  words  ^f/^^^Cki/ are  words  oi  Office^ 
 The  lafi  refpeds  God  the  Father,  the  other  hs» 
 Chrifi  befpeaks  him  the  anointed  of  God^  and  Jefiis 
 lignifies  Saviour.  And  being  on  this  Errand  fent 
 into  the  World,  from  hence  he  takes  that  Name. 
 And  in  acknowledgment  of  the  Time  when  he 
 came  hither  to  execute  this  Office,  we  call  it 
 Chriftmas^  and  Chrifi's  Nativity^  as  having  an  cyc 
 to  what  was  then  done ;  He  at  that  time  appear- 
 ing in  a  Body  of  Flefh,  and  thereby  taking  on  him 
 the  condition  and  form  of  Man.  But  then  this  was 
 a  debafement  of  his  Divine  Perfon,  and  a  State 
 below  his  Infinite  Nature,  tho'  not  below  his 
 Mercy.  Befides^  under  this  Name  he  was  expo- 
 fed  to  all 'the  Miferies  and  Infamies  we  are  liable 
 to,  and  was  in  the  Prophet's  Language,  during 
 his  Sojourning  here,  a  ^an  of  Sorrows^  and  ac- 
 quainted with  Grief.  In  which,  humanly  fpeaking, 
 there  could  be  little  fatisfadion  or  honour  done 
 him.  Add  further,  that  this  was  a  flile  commu- 
 nicable to  others,  as  Ki^^gs^  Priefis  and  Prophets^ 
 for  Cyrus  the  Heathen  was  a  Chrifi^  and  Jofhua  a 
 Jefus.  But  the  term  Z-or^,  theconftant  Tranfla- 
 tion  oi  Jehovah  in  the  OldTeftament,  is  of  a  more 
 fublime  and  incommunicable  excellency  ;  it  has  al- 
 ways a  regard  to  his  Divine  Part,  and  every  where 
 both  lignifies  and  owns  his  Dominion^  Soveraignty 
 and  Power:,  and  hence  this  word  was  more  in  the 
 mouths  of  the  Ancients  than  that  of  Chrifi^  accord- 
 ing to  the  way  of  the  Gofpel  and  the  Holy  Apo- 
 ftles  who  generally  gave  him  that  Name,  a  Name 
 
 he 
 
^o  The  Firjl  Dialogue. 
 
 he  was  pleafed  to  diftinguilh  himfelf  by,  as  we 
 may  {qq  in  A^atth.  xxi.  3.  where  he  bidf  the  two 
 Difciples  whom  he  fent  for  the  ^fes  on  which  he 
 intended  to  ride  in  Triamph  to  Jc-ufalem ,  And  if 
 any  man  fay  unto  yoit  ought ^  yon  {hall  tell  Vw,  The 
 Lord  hath  need  of  eyn^  &c.  (33)  infinuating  there- 
 by, that  he  was  Lord  of  the  Creatures,  and  of  thofe 
 who  feem'd  to  own  'em.  A  knowledge  of  him 
 he  thought  very  necefTary  for  his  Friends  and 
 Followers  to  be  inftrufted  in ;  that  as  on  the  one 
 fide,  when  he  fpake  mean  things  of  his  Perfon,  he 
 thereby  propofed  to  'em  the  Example  of  his  Hu- 
 mility and  Pattence ;  (34)  So  when  he  fometimes 
 magnified  himfelf,  it  was  to  raife  their  Thoughts, 
 and  invite  'em  to  exped  great  things  of  him.  So 
 that  from  thefe  warrants  the  Fathers  took  the  Lan- 
 guage, and  every  thing  that  was  Sacred,  Venera- 
 ble and  Great  they  called  (35)  Lordly^  as  the  Lords 
 Banquet  and  Lorc^h  Body  for  the  Eucharift.  The  Do- 
 tyinic  for  the  Church.  The  Lords  Scripture^  and 
 Lords-word  for  the  Bible.  The  Lords->People  for 
 Chriftians,  conformable  to  the  Phrafes  we  find  in 
 the  H.  Book,  the  Cup  of  the  Lord^  the  beloved  of  the 
 Lord^  the  word  of  the  Lord  ^  and  fo  the  Altar  or 
 ComrnHnion-Tahle  is  faid  to  be  the  Lords-Table'^  and 
 therefore  this  day  likewife  the  Lords-day^  rather 
 than  by  any  other  Name,  as  more  fignificant,more 
 noble  in  it  felf,  and  more  tending  to  his  glory 
 from  whom  the  Name  is  derived. 
 
 And  here  I  fhid  I  muft  conclude,  becaufe  it 
 grows  late,  and  fo  I  bid  you  good  Night. 
 
 C  33)  ]o.  Gerhard  Concinuat.  Harm.  Evang.  c.  144. 
 (  34  )  Vt  r.os  doceret  de  *fe  credenda  qua  magna  erant.    Gerhard 
 loc.  cic.  C?0  Convivium  D9minicum.  Kufieawv  ffufMt. 
 
 KvftctMVy    Dominicum.     KvptctKii   yftt(p».     KvfiAMs   Aoy©-. 
 KvjUdMi  \aQ: 
 
 The  End  of  the  Firfi  Dialogne. 
 
I6i2 
 
 ■™  I  ■— 1— — — ^»Wi*— ^.^        II  fcl  11       I      ■  ■  ■        ■■■  ■       I  II        ■■■■  ■  —  I        IM»  I 
 
 A 
 
 DISCOURSE 
 
 By  Way  of  D  i  a  l  o  g  u  e, 
 
 ON    THE 
 
 ■  :a^?.  ;W — - 
 
 DIALOGUE    11. 
 
 The    Contents. 
 
 Deep  Meditation  indifpofes  the  Senfes  for  their  frap£r 
 ObjeBs.  Students  fx  or  Jlmt  their  Eyes.  Why 
 Blind-men  feem  to  have  better  Memories.  "The  No^ 
 tton  of  the  Lords-day.  This  Contr  over  fie  very  an- 
 cient. The  Authors  and  Abettors  of  the  Sabbata- 
 rian Doftrine.  The  other  Extreme  denying  all 
 Fefiivals.  Their  Re^fons.  Colofs.  ii.  \6.  Ex- 
 plained. Galat.  iv.  lo.  Examined.  The  Origi- 
 nal of  Fefiivals  among  all  Nations.  Such  Appoint- 
 ments no  injury  to  our  Chriflian  Liberty.  What  is 
 meant  by  an  Holiday.  Rom.  xiv.  5,  23.  clear'^d. 
 Sabbath  not  fimply  Moral.  The  Notion  of  a  Mo- 
 ral Law.  Why  the  fourth  Precept  was  placed  a- 
 mong  L(ms  cmfeffedly  Moral     Authorities  for  the 
 
 Morality 
 
62  The  Contents. 
 
 Morality  of  the  'j-th  Day  from  the  Patriarchs  and 
 Gentiles.  •  The  Nnmher  Seven  FamoHt  ^mon^  the 
 Heathens.     Solon'j  Week^    And  the  pajfa^e  about 
 Alexander  Severus  confidered.     No  real  diflin- 
 tlion  of  time  at  the  Creation.     St.  Auguftine  and 
 Philo'^  judgment  of  it.     God  did  nbt  -wholly  refh 
 on  the  'jthDay,     St.JQYom's  Opinion  of  it.     Cod 
 worh  all  days  by  his  Providence.     How  MofesV 
 date  about  the  SanSlifying  of  the  qth  Day  is  to  be 
 taken,      Noah    knew    nothing   of   the    Sabbath « 
 Gen.  iv.  g.  doth  not  prove  it.     Leah'j  Week  has 
 710  inter  eft   in  the  Que fl  ion.      Seven  days  alotted 
 for  Nuptial  Feafls.     Job  i.  6.  and  ii.  i .  no  argu- 
 ment for  the  ']tb  Day.     The  fumm  of  ]o\^s  Book, 
 Who^  rvhat  a7id  when  Job  was.     Who  are  meant 
 hy  the  Sons  of  God.     How  and  when  they  prefented 
 themfelves  before   the    Lord.     The  Ifraelites  kept 
 not  the  Sabbath   in  Egypt.     Mofes'j  'Tabernacle, 
 Gen.  XXvi.  5.  inferrs  no  fuch  PraSlice.  Other  Num- 
 bers bejldes  the  Seventh  Famous.  The  Pagans  borrowed 
 many  things  from  Scripture^    and  from  the  Jews. 
 Lactantius'^  O^^f^/ow  to  this  anfwer'd.    Roman 
 Decrees  in  favour  of  the  Jews,  wherein  notice  is 
 taken   of  the  Sabbaths,  but  they  are  called  Pere- 
 grina  Sabbata.      The  Rain  of  Manna  looks  for- 
 ward.    So  doth  the  word  Remember.    Sabbath  not 
 pmply  neceffary  to  kee  p  in  mind  the  Creation^   bc- 
 canfe  it  may  be  rememhred  without  ii .     Reafonsfor 
 the  Morality  of  the  Sabbath  examined.     Capital 
 among  the  Gentiles  to    hep  the  Sabbath.     The 
 firfi-  Chriflians  obftrved  the  Sabbath  as  they  did 
 *  Circumcifion  for  a  x^hile.     The  Reafons  of  it  do 
 not  affe^  us.     Several  Days  kept  by  fever al  People^ 
 but  all  of  ^em  Weekly^  and  how    thts  comes  about. 
 The  Sabbatick  River.     The  Foundation  of  the  'jth 
 Day  Sabbath  purely  in  Scripture.,     therefore,  not 
 Moral.     Ignatius'^  Tefiimony  weighed.     The  No- 
 tion of  a  double  Sabbath,  and  Ezek.  XX.  10.  con' 
 
 Jidered, 
 
iChe  Second  Dialogue*  6^ 
 
 jidered„  Inttrmixture  of  Moral  and  Ceremonial 
 Laws  frequent.  Tindal  and  Calvin  affert  the 
 Lords-day  to  h  alterable^  abfolutely  not  fraHrlcaU 
 ly  alterable.  The  Englifh  Liturgy  and  Homily 
 explain^d^as  to  the  -jth  Day^  and  reconciled  to  the 
 Statute  o/Ed\v.  VI.  Reafons  for  the  Jus  Divinuni 
 of  the  Lords-day  anfwered.  Afts  xx.  7.  and 
 I  Cor.  xvi.  2.  how  imderflood.  The  Lords-day 
 how  hfiituted.  St.  Jerom'j  Example  of  PaulaV 
 working  on  the  Lords-day.  iVo  IVork  allowed  on 
 this  Day^  hut  thofe  of  Necejfty  and  Charity.  To 
 fiate  the  Day  rightly^  rather  fir engthens  the  vene^ 
 ration  belonging  to  it^  and  it  flops  the  months  of 
 Gain-fayers, 
 
 O  W  now,  my  Friend,  was  it  by 
 mifiake  or  de/ign  that  you  were 
 turning  allde  ?  Would  you  not  ol* 
 did  you  not  fee  me  coming? 
 
 B.  The  latter  to  be  fure,  becaufe  I  came  pur- 
 pofely  hither  in  hopes  to  meet  you. 
 
 yi.  I  impute  it  then  to  (a)  your  Thonghtfdnefs  ^ 
 and  excufe  you  by  my  own  experience,  it  being 
 ordinary  with  me  to  pafs  by  Peopk  whom  I  well 
 know  and  have  a  kindnefs  for,  without  taking  the 
 leaft  notice  of  'em,  when  I  am  in  a  fit  of  think- 
 ing :  And  the,.reafbn  of  it  is,  becaufe  the  Mind 
 being  at  fuch  a  time  very  bufie  on  fome  particular 
 Subjed,  tho'  the  Senfes  are  open  and  at  liberty  to 
 receive  their  proper  Objefts,  yet  the  Soul  not  at- 
 tending and  confidering  what  hfeen  or  heard^  'tis 
 almoft  the  fame  thing,  as  if  the  Eyes  and  Ears 
 were  fhut. 
 
 C(t  )  Cum  intenti  ad  cogmndum  fumus,  ^  cum  mens  occupata, 
 in  ahum  fe  abdiderit,  neque  audtre  qua  circumfonantj  nee  vJdete 
 qu<e  obftant  folennfi-^Li^iDtm  de  Opific.  Dei,  N.  16, 
 
 B.    I 
 
^4  ^he  Second  Dialogue, 
 
 B.  I  confefs  I  was  very  induftrious  to  keep  dut 
 all  Objcds  that  might  divert  my  Mind  from  what 
 1  was  thinking  on,  and  therefore  all  the  life  I  at 
 prefent  made  of  my  Sight  was  only  to  keep  me 
 from  flu  milling,  and  that  is  the  reafoii  I  did  not 
 difcover  you  fooner. 
 
 j4.  You  took  the  right  way  to  fecure  your  Me- 
 ditation. Becaufe  variety  of  Objeds  continually 
 and  tumultuoufly  crowding  in  through  that  Senfe 
 to  the  Brain,  hinder  the  thoughts  from  being  fe- 
 rious  on  any  One  particular  thing.  And  there- 
 fore your  Students  when  they  are  very  intent  on 
 what  they  read  ox  comfofe^  they  either  jhut  or  fix 
 the  Eye,  to  be  able  to  comprehend  and  digefl:  it 
 the  better.  And  hence  it  is  that  Blind-Men  are 
 laid  to  have  better  Memories  than  other  People. 
 Not  that  it  is  really  fo,  and  that  theg^  have  brains 
 fitter -to  receive  or  retain  the  Ideas  oi  Images  of 
 things  than  what  is  commonly  found  with  other 
 Neighbours,  but  the  imfreffions  are  fewer -^  and 
 becaufe  they  fee  not  at  all,  and  hear  little  in  com- 
 parifon  of  others  who  converfe  abroad,  what 
 they  get  they  conftantly  chew,  and  as  occafion 
 requires,  can  readily  difconrfe  on.  But  pray,  if 
 it  be  fitting  for  me  to  ask.  What  were  your 
 Thoughts  imploy'd  on?  that  being  made  fenlible 
 of  the  matter  of  your  Meditation,  I  may  find  my 
 felf  more  oblig'd  to  beg  your  paraljn  foj  offering 
 to  difturb  you. 
 
 B.  The  Subjed  is,  what  I  defign'd  to  mention 
 at  our  lall  Meeting,  but  that  the  Night  prevented 
 me.  I  mean  the  Sahkath  or  Lords-day^  which  our 
 Minifter  lately  Preach'd  on,  and  whofe  Difcourfe 
 I  have  been  indeavouring  to  bring  into  as  little 
 compafs  as  pofTibly  1  can,  that  I  might  not  be 
 over-tedious  to  you. 
 
 J.  Pray  begin. 
 
 B.  The 
 
The  Second  DialoguL  6^ 
 
 B.  The  Summ  was  this.     That  the  Sabbath  of 
 the  fourth  Commandment  was  partly  Ceremonial^ 
 and  partly  Moral  ^  That  a-s  far  as  it  is  Moral  wd- 
 ftill  continue  it  under  the  Gofpel  •,  but  for  the  Ce- 
 remony^ we  explode  it  as  a  Ty^e  and  Shadow ;  and 
 tho'  we  keep  ^Seventh-day  in  common  with  the 
 Jevps^  yet  it  is  not  the  fame  Seventh-day^  becaufe 
 that  was  a  circumftance  of  pojitive  Religion  we  are 
 not  now  oblig'd    to,  and  is  alterable   by    the 
 Church  as  She  fhall  fee  occafion  for  it.     And  if 
 fhe  doth  not  think  fit  to  change  that  Number^  it  is 
 .  not  upon  any  Moral  or  Natural  account,  but  out 
 of  purerefpeft  to  the  example  of  God,  who,  as 
 She  reads  in  Scripture,  re/hd  the  Seventh-day  from 
 his  Works,  and  therefore  fhe  will  have  her  Chil- 
 dren to  reft  from  theirs,  in  conformity    to  that 
 Divine  Pattern  ^    yet  it  fhall  be  that  Seventh  day 
 whereon  fhe  may  remember  the  great  work  of 
 our  Redemption  by   the  RefurreRion  of  the   Lord 
 Chrifl,    to  whom  fhe  devotes  it,  -and  calls  it  by 
 his  Name.    This,  as  I  remember,  is  the  fubf^ance 
 of  what  he  delivered,  and  which  with  the  Proofs 
 and  Authorities  he  cited  made  up  the  Doctrine  of 
 his  Sermon.     And  I  lay  it  before  you,  Sir,  to  fee 
 how  it  fuits  your  Opinion,   and  that  we  may  take 
 this  opportunity  to  clear  the  Queltion. 
 
 ji.  This  Co}jtr  over  fie  about  the  Sabbath  is  very 
 early,  and  has  as  much  conduced  to  difturb  the 
 Church  of  God  as  any  other  point  of  Religion, 
 "  (  O  The  Itarting  needlefs  Quefliqns  about  the 
 "  Morality  of  it,  occafioning  fuch  Difputcs  and 
 "  Heats  as  will  not  eafily  be  allay'd.  And  while 
 "  one  Party  raifed  the  obligation  of  the  fourth 
 "  Commandment  to  a  pitch  that  was  not  pradi- 
 "  cable,    it  provoked  others  to  jlachn  it  too 
 
 (b)  Hill,  of  the  Reformation. 
 
 F  "  much^ 
 
66  the  Second  Dijlogtie, 
 
 "  much^  and  this  produced  many  fliarp  refle- 
 *^'  ftions  on  both  fides,  and  has  concluded  in  too 
 ^^  common  a  neglect  of  the  Day^  which  inftead  of 
 j^  being  fo  great  a  Bond  and  Inftrument  of  Reli- 
 J  gion,  as  it  ought  to  be,  is  become  generally  a 
 
 Day  of  Loofenefs  and  Idlenefs. 
 
 It  was  begun  by  Ceri-rnhm  and  Ebion^  who  gave 
 the  Apoftles  St.  Feter  and  St.  Paid  very  great  di- 
 Iturbance  in  the  execution  of  their  Miniftry,  and 
 were  the  occafion  of  that  Famous  Council  at  Jeni- 
 jalem  under  St.  James  Biftiop  of  the  Place,  wherein 
 it  was  Decreed  that  Chriflians^   efpecially  the  Gen- 
 tile Converts,  were  not  obliged  to  Circnmcifion^ 
 nor  any  rite  of  the  Law  of  Mojes^  in  oppolition  to 
 the  Dodtrine  of  thofe  Men  who. held  and  taught, 
 that  (c)  except  all  were  circitmcifed  after  the  nuviner 
 of  Aiofes^   they  could,  not  he  five  d.     He/e  indeed  no 
 mention  is  made  of  any  point  befides  Circumclfion  -^ 
 but  they  gave  out,  not  only  that  Men  ought  to  be 
 C/rrawc/y^-^in'the  Flefli^  but,  as  appears  from  the 
 context,  they  were  bound  to  the  (d)  v?hole  Law^ 
 and  fome  name  the  Sabbath  in  particular.     After 
 thefe  ./followed   the   Sedaries,     the  Difciples  of 
 Ebion^y    whom  Ijldorc  calls  Semi-'^iidxas^  and  who 
 made  the  Legal  CercmomesnccQilsLYY  toSalvation,and 
 were  half  Jews^  and  half  Chrifhiam.     Of  the  fame 
 ftampwere  the  Naz^ard  who  retained  the  Sabbath-^ 
 and  tho'  they  pretended  to  believe  as  Chriftians^ 
 yet  theypraftifedas'yfip.f,  and  fo  were  in  reality 
 neither  ofje  nov  other.     From  them   fprung  the 
 Symmavhia'/j't^   great  Sabbatiz^ers^  making  an  odd 
 Mifcellany   of  botH  Religions,  and  offering  the 
 
 fcj  Afts  !«;.  I.  (d)  Nonfolum  carne  circumddi  fed 
 
 ctiant  alia  hujufmodi  Jegk  pracepta  fervari.  Aug.  de  Herxf. 
 Sola  quidem  cvcutr.cifio  hie  nomwatuTy  fed  ex  contextu  patet  eos 
 d?  totn  legs  movijfe  cor.doverfwn,  Calv.    •  , 
 
 grofs 
 
The  Second  Dialogue.  6j 
 
 grofs  Sacrifices  of  Beeves  and  Sheep^    as  well  as 
 the  Spiritual  onts  of  Prayers  and  Praifes.     About 
 the  fame  time  were  the  Hyp/tfiarlj  who  clofed 
 with  thefe  as  to  what  concern'd  the  Sabbath^  yet 
 would  by  no  means  accept  CircHmcifion^  as  too  plain 
 a  teftimony  of  ancient  Bondage.    All  thefe  were 
 Hereticks^  and  fo  adjudged  to  be  by  the  Catholick 
 Church.    Yet  their  Hypocrifie  and  Induftry  was 
 fuch,  as  gaind  'em  a  conliderable  footing  in  the 
 Chriflian  World.    So  thattho'  the  Lords-day  had 
 got  a  very  great  figure,  and  was  well  fupported 
 by  thofe  who  prefided  in  Religious  Matters,  yet 
 for  a  long  while  the  Sabbath  kept  its  ground,  and 
 both  together  were  refpefted  as  two  Sijhrs.    And 
 when  in  procefs  of  time  the  Sabbath-day  grew 
 fomewhat  feeble,   and   was  at  length  forced  to 
 give  way  to  her  Rival,  the  Abettors  and  Patrons 
 of  it,,  by  a  Pythagorean  or  Marcion  S^q\]^   reco- 
 vered it  in  our  Fefilval^  and  changing  now  and 
 then  the  Name  of  the  Day,  revived  the  ohfervation 
 of  it,  and  made  it  as  folemn  and  rigorous  in  Sun- 
 day^ as  ever  it  had  been  in  the  Day  before.    This 
 appears  from  the  3 (a*.  Provincial  Council  of  Or- 
 leans^  Can.  21.  made  on  purpofe  to  encounter  this 
 Erroi*,  and  allowed  many  forts  of  innocent  Work 
 to  be  done  upon  the  Day.     This  was  in  the  Reign 
 of  Childebert.      About  which    time,    the  Romam 
 gave  the  Goths  a  memorable  Defeat,  who  having 
 Married  Jewifl)  Women,  and  learnt  their  way  of 
 keeping  the  Sabbath^  which  they  applied  to  the 
 Lords-day^  they  would  not  fo  much  as  lift  up  their 
 hands  in  their  own  defence,  and  the  Enemies  be- 
 ing aware  of  it,  took  that  Day  to  alTault  'em, 
 and  in  a  few  hours  utterly  routed  them.    The 
 Contagion  had,  it  feems,  fpread  it  felf  as  far  as 
 France^   and  fucceeded  fo  well,  that  the  People 
 were  grown  very  fuperftitious  in  their  notion  of 
 the  Chriflian  Sabbath^  which  occalion'd  that  Coun- 
 
 F  2  cil 
 
68  The  Second  Dialogue. 
 
 cil  to  opp6fe  the  growth  of  it,  and  thereupcra 
 gave  that  Indulgence  I  before  fpake  of,   permit- 
 ting all  bufinefs  to  be  done- which  did  not  hinder 
 their  coming  to  the  Church  and  ferving  God  in 
 the  hours  of  publick  Worfhip.  Yet  ftill  the  others 
 went  on  in  their  way  •,  and  to  induce  their  Profe- 
 lytes  ta  fpend  the  Day  with  greater  exadlnefs  and 
 care,  they  brought  in  the  old  Argument  of  (e) 
 comfajfion  and  charity  to  the  Damned  in  Hell^  who, 
 during  the  day,  have  fome  refpite  from  their  tor- 
 ments,   and  the  Eafe  and  Liberty  they  have  is 
 more  or  lefs,  according  to  the  zeal  and  degrees 
 of  keeping  it  well.     And  now  the  Morality  of  the 
 fourth  Commandment  grew  into  great  requell  • 
 which  is  the  reafon  that  Clotaire  and  Charlema^an 
 publifhing  Edids  for  the  ftrider  obfervation  of  the 
 Lords-day^   they  fo  worded  'em  as  to  make  (/) 
 Scripture  the  ground  of  what  they  required,  fup- 
 pbfingwhat  was  commanded  concerning  the  Sab' 
 bath  equally  related  to  this  other  Fcftival  ^  and  tho' 
 the  Day  was  changed  in  remembrance  of  the  Re- 
 furreBion^    yet  in  other  relpcds,  the  Ceremonial 
 part  continued,   and  Chriftians  were  enjoyn'd  to 
 obferve  it  with  the  fame  precifenefs,  as  the  Jevps 
 did,    and  ftill  do  after  the  Law  of  Ahfes.     And 
 for  fear  the  Doftrine  (hould  not  take  without  A4i- 
 7-^r/^j  to  fupport  it,     G'rf^ory  ofTowrjfurnifhes  Us 
 with  feveral  to  that  purpofe.     And  Eitfiathini  a 
 Norman  Abbot,  Aflbciate  to  FmIco  a  French  Sah^ 
 hatarian  in  the  Thirteenth  Century,  comes  into 
 England  with  a  (^,)  Mandate  touching  the  Lords- 
 day^  which  he  pretended  was  found  on  the  Altar 
 at  Golgotha^   wherein  God  is  faid  to  declare,  that 
 
 Se  )  J^frlgerium  fetnurum  habuerunt.  Pet.  Dam. 
 Statuimui  fecmdum  quod  in  lege  Dominw  fracepit.    Car. 
 Mag.  in  Leg.  Aqui(gr.  (^)  Tom.  7.  Binij.    (^onc.  in 
 
 Scotia  cekbrat,   ^/i. '  1 2  0  5 . 
 
 the 
 
the  Second  Dialogue.  6p 
 
 the  Famine  and  fome  other  C^/^w/VzVj.then  raging, 
 was,  becanfe  they  had  not  kept  holy  the  Lords-day^  &C^ 
 So  that  we  fee  by  what  fort  of  Men  the  Sabbata- 
 rian Dodrine  began,  upon  what  foundation  they 
 built,  and  by  what  means  and  arts  they  kept  it  in 
 repair.  And  notwithftanding  this,  after  the  Re- 
 formation here,  upon  a  fljevp  of  Piety  by  the  pains 
 and  induftry  of  a  few  Men,  it  came  abroad  again 
 with  more  vigour  than  before,  and  has  not  a  lit- 
 tle helped  to  diftraft  and  divide  us.  I  do  not  fay 
 this  was  intentionally  their  End,  but  fo  it  has  fallen 
 out.  Charity  fuggefts  better  things  *,  and  I  hope 
 this  Zeal  was  primarily  directed  againft  another 
 Extreme,  and  to  check  that  party  of  Men  who 
 are  fo  far  from  admitting  the  Old  Sabbath^  that 
 thdr  notion  of  Chrifiian  Liberty  is,  to  obferve 
 henceforward  no  Days  at  all.  And  altho'  both 
 forts,  as  far  as  the  Jew  is  concerned,  allow  the 
 Divine  Authority  of  the  fourth  Commandment ; 
 yet,  as  to  themfelves,  they  very  much  difagree  ia 
 the  interpretation  and  fence  of  it.  For  the  Lat- 
 ter fo  underftand  it  as  to  make  it  limply  and 
 wholly  Ceremonial-,  and  therefore  argue.  That 
 under  the  Gofpel  we  ought  to  have  no  Set  times  to 
 Worlhip  God  in,  but  every  Man  is  to  be  left  to  his 
 own  difcretion,to  n»z<f,ashe  pleafes^the  exercifcs  of 
 his  Religion.  In  the  number  of  which  Libertines 
 were  the  {h)  Petrobrufans  of  old,  and  in  latter 
 Ages  the  Error  is  charged  on  the  Anabaptifts  and 
 Family  of  Love. 
 
 B.  A  wild  Opinion  fur ely,  and  without  ground 
 for  it. 
 
 A.  Yet  they  offer  Scripture,  and  from  thefe 
 words  of  St.  Paul  [^Let  no  Man  judge  in  meat  or  in 
 drink^  or  in  refpe^  of  an  holiday^  or  of  the  new  Moons  ^ 
 
 VO  Vic.  Bcroardi.    Hofpio.  de  feftis  Chrifl.  c.  i, 
 
 F  3  or 
 
yo  The  Second  Dialogue. 
 
 or  the  Sabbaths — Colofs.  ii.  i5.  inferr.  That  there 
 is  now  no  more  reafon  to  tie  our  felves  to  fiated 
 times  in  the  performance  of  Religious  Service, 
 than  to  make  a  difference  between  meats  and  drinks 
 as  the  ^evps  did,  and  therein  placed  no  low  de- 
 grees of  Holinefs. 
 
 B,  i  fuppofe  the  Apoflle  means  the  Jewijii  Fe- 
 ftivals^  fuch  as  the  Pafsover  and  Fentecofl^  be- 
 caufe  he  joyns  'em  with  the  New-Moons  and  Sab- 
 baths  peculiar  to  that  People. 
 
 j4.  In  all  likelihood  he  does.    For  the  whole 
 Epillle  was  purpofely  writ  againfl  the  Simoniani 
 and  other  falfe  Teachers  who  made  it  their  fludy 
 to  bring  into  the  Church  many  Rites  belonging  to 
 the  "jews^  as  St.  Chryfoftm)^   Amhrofe  and  Aiigujiine 
 expounded  it.    And  that  they  might  put  a^better 
 face  on  the  matter,  (i)  They  did  not  think  it 
 proper  toprefsthe/^/Zr^  and  rigorous  obfervance 
 of  the  Aiojaic  Cufloms  on  thefc  Converts  at  Colojfi 
 (^  Tole  they  were  not  able  to  bear)  but  moderating 
 the  ufe  of  'em,   they  did  not  much  care  how  lit- 
 tle they  were  fubmitted  to,  provided  they  gain'd  . 
 fo  far  as  to  be  able  to  fay,  That  they  had  reduced 
 that  People  to  J udaifm-^  and  this  they  did,  either 
 put  of  a  delire  of  Novelty^  or  thro'  a  mortal  ha- 
 tred of  the  fhriltian  Religion,   which  yet,  in 
 fome  Cafes,    they  would  be  thought  to  favour. 
 This  Ihows  it  felf  from  their  own  pradice,  which 
 St.  Panl  twits  em  with  in  another  Epiftle,  where- 
 in he  cautions  the  CaUtians^  and  fets  before  'em 
 the  defign  of  thefe  Podors.     For  neither  they  them- 
 felves^   being  circHrrtcifed^    keep  the  Law^   but  defire 
 to  have  you  circnmcifed^  that  they  may  glory  in  your 
 
 (i)  Sat'vi  illk  erant  fi  cum  c'mumcjfione  reliquitn  legem  iS 
 Gent'ilibw  fultem  ex  parte  ohfervariy  facerenty  ut  fic  eos  ad 
 ritum  fmm  Judamtn  ft  tradwiffe  glvwi  fofim.    EAius  in 
 
 Coiofs.    2.   l(^. 
 
 M 
 
The  Second  Dialogue.  71 
 
 flefliy  Gal.  vi.  3.^  They  were  contented  to  be 
 circumcifed  according  to  the  Law,  yet  laid  no 
 ftrefs  on-  their  obedience  to  the  Law  which  they 
 became  Debtors  to  by  the  very  aft  of  Circumci- 
 fion  j  and  provided  the  Colojfians  wou'd  be  Cir- 
 cumcifed as  they  were,  they  might  live  as  they 
 pleafed,  their  Circiimcifion  being  enough  to  expofe 
 the  Goffel  Liberty.  This  feems  to  be  the  impor- 
 tance of  that  ExprefTion,  'Ev  f^fn  iofl^i,  which  .we 
 render  in  refpe^  of  an  Holy-day^  but  more  ftriftly 
 fignifies  fart  of  an  Holiday.  For  thefe  Heretich 
 taught  that  there  was  no  need  to  celebrate  all  the 
 old  Feftivals,  nor  any  one  of  them  fo  precifely^  as 
 the  Jews  kept  'em,  but  if  (k)  in  part^  they  ob-" 
 ferved  'em  it  was  fufficient,  and  even  thi^  was  a 
 mitigation  of  the  Legal  Severity,  fo  that  there  was 
 no  need  to  boggle  at  it  in  the  ftate  of  Chrifitanity. 
 But  the  Apoftle  will  not  allow  the  Coloffians  to 
 comply  in  the  leaft  tittle  ^  and  bids  'em  have  a 
 care  how  they  lent  an  Ear  to  fuch  Men  who  en- 
 deavour'd,  all  they  could,  to  impofe  this  Doftrine 
 on  'em,  and  bring  'em  back  into  thraldom. 
 
 B.  I  think  I  have  read  that  this  Phrafe  {jx  fane 
 dieifefii^  referrs  to  the  Talmud  divided  into  fe- 
 veral  SeBionsox  Chapters,  one  whereof  treats  of 
 this  Sub j  eft  about  Holidays^  New- Moon s^  &c. 
 
 u4.  Some  take  the  words  in  that  Scnce,  and  Pa- 
 raphrafe  'em  thus:  (/)  "  Let  no  Man  intrude  on 
 ''  you  thofe  things  which  are  fet  down  by  the 
 
 "  Rabbins  in  their  Seftion  of  Feafls However 
 
 it  amounts  to  the  fame  thing,  becaufe  it  is  agreed 
 Ota  all  fides,  that  the  word  C  Holiday  ^  eyes  the 
 Jew  :  and  St.  PaHl's  defign  in  it  was  to  inform  the 
 People  at  Colojfi  that  they  were  not  bound  to  the 
 
 (  U  A  Lapide  in  loc.        (  ^  )  Dr.  Hammond. 
 
 F  4  Mofaick 
 
y5  The  Second  Dialogue. 
 
 MofaickFejtlvds^  which  were  only  (w)  Troche- 
 tick  Ceremomcs^  faith  St.  Augitfiine^  leading  to 
 Chrilt  and  the  Gofpel,  but  of  no.  further  ufe 
 ilnce  the  Antitype  it  felf  was  come.  And  there- 
 fore to  fay  there  are  to  be  no  fixed  times  for  the 
 Service  of  God,  under  the  Gofpel,  andthatevery 
 Man  is  now  left  to  his  owfi  leifure'  and  fancy, 
 jvhe/f  and  how  to  do  it.  This  is  to  make  Chrifl;  the 
 Author  of  great  confufion,  and  very  little  com- 
 ports v/ith  the  mind  of  St.  Paid^  who  would  have 
 all  things  done  (of  Religion  efpeciallyj  decently 
 and  in  orde-^-^  i  Cor.  xiv.  40. 
 
 B.  Methinks  the  Exception  againft  our  Holidays 
 •js  much  llronger  from  the  words  of  this  Apoftle 
 elfewhere.  For  he  blames  the  Galatians  after 
 their  Converfion  («)  For  ohferving  days^and  months^ 
 and  times^  and  years^  and  tells  'em  tnat  he  u  afraid 
 he  has  befiowed  on  ''em  labour  in  vain.  *  Now  here 
 is  no  mention  made  of  the  "Jevoi^  Fcjiivals^  and 
 yet  it  is  plain  they  obferved  fuch  after  their  lea- 
 ving Vagmijm^  and  'tis  as  plain  Vaid  cenfiires  'em 
 for  it,  and  thereby  gives  countenance  to  the  Opi- 
 nion of  thefe  Men. 
 
 A,  The  common  Judgment  is,  faith  Calvin^ 
 that  St.  P^w/ in  this  place  means  the  (0)  Ajlrologi- 
 cal  Days  o-f  the  Chaldeans^  which  the  Heathens  fu- 
 perftitiouily  obferved  in  the  tranfafting  of  all  Bu  - 
 finefs,  and  expeded  the  Events  of  Life  to  be  good 
 or  bad,  according  to  the  afpe^  and  fit  nation  of  the 
 Stars,  or  as  thu  ox  that  Planet  favour  d  or  look'd 
 askew  on  'em.  One  Man  would  not  begin  his 
 Journey,  becaufe  it  was  an  unlucky  Day  ^  Another 
 refus'd  to  Merchandize  this  Month ^  becaufe  a  Star 
 
 ( in }  Trxm-Tcintivji  obfervAtiones  contra  Faujlum.  Ambrof. 
 inColoff.  (?z)  Galat.  4.  10.  ( 0}  Vid.  Aug.  E^.  119. 
 Hofpinian,  de  Feftit  Ethnic.    Calvin  in  loe.  Rivet. 
 
 wa^ 
 
The  Second  Dialogue.  75 
 
 was  then  Afcendant  which  promifed  him  little 
 Succefs.    And  a  Third  put  off  Planting  his  Vine- 
 yard 'till   Leaf-Tear   was   over.     Thus   Lycurgta 
 made  a  Law,  that  the  Lacedemonians  Ihould  never 
 engage  in  Battel  'till  the  Full-Moon.     And   Ammi- 
 anm  reports  of  Valentinian^   that  being  Elected 
 Emperor  he  durfl  not  appear  abroad  on  the  Bif- 
 fextile^   as  an  unfortmat'e  Day  every  fourth  Year» 
 Among  the  ancient  Romans  the  next  Day  after  the 
 Kalends^    Nones  and  Ides  of  each   Month  was  al- 
 ways fufpefted  J  and  fo  was  the  whole  Month  of 
 X>ai/ios  Q  Jane  3  by   the  Macedonians.     The  ( p ) 
 Sea-Men  have  an  ill  opinion  of  Several  Days  in  Fe- 
 hr nary ^  March  and  Afril^  becaufe,  as  they  affirm, 
 there  is  on  them  an  alteration  of  the  Sea,    and  a 
 greater  difpofition  than  at  other  times  to  Calms 
 or  Tempefts,    and  fo  continue  in  Harbour  'till  \^ 
 thofe  Days  are  over.    The  like  Cuftom  is  ufed    A 
 by  many  who  profefs  Chrifiianity^   efpecially  on 
 Childermas-day  ^  whereon,  it  is  fajd,  Lewis  XL  of 
 France  would   not  Debate  any  matter,   but  ac- 
 counted it  .a  Sign  of  fome  great  Misfortune  at- 
 tending him,   if  any  Man,   at  that  time  troubled 
 him  with  Bufinefs.     Thefe,   faith  ( (j- )  St.  AugH- 
 ftine^  the  Apoftle  chides,  and  is  urgent  with  them 
 to  forbear  their  idle  Fancies.      And  that  Father 
 much  lamented,    that  People   other  wife   Pious, 
 could  not  be  perfwaded  to  lay  afide  thofe  Super- 
 ftitious  Conceits  which  did  not  a  little  refleft  on 
 their  Chriflian  Principles.    But  if  vye  examine  the 
 Scofe  and  Defign  of  this  Epiftle,    we  Ihall  find  it 
 much  the  fame  with  that  in  his  other  Epiftle  to  the 
 Colojfians  ^  and  that  St.  Paid  cenfures  thefe  Con- 
 verts for  being  too  favourable  to  thofe  Teachers 
 
 (p  3  Coelius.  lib,  8.  c.  ?.    Vid.  Selden  de  jure  Nat.  1, 3.  c,  17. 
 i<})  Ad  Januar. 
 
jij.  The  Second  Dialogue, 
 
 who  made  it  their  bufinefs  to  fupport  Judaifm^  or 
 at  leafl  by .  a  compofition  or  mixture  of  both  Per- 
 fwafions,  confound  ChyiJ}- 2ind  Mofes  together.  By 
 his  Days  then  are  meant  the  Sabbaths^  by  Ins  Months 
 the  New-Moons^  and  the  Seventh  Afomh^  which 
 for  the  variety  of  Feafts  in  it  was  almoft  (r)  Holy^ 
 by  histimes^  are  intended  the  great  Holidays  of  the 
 Four  Seafons  :  {^ztSp-ing^  the  Pafsover^  at  5^/w- 
 tner^  Ventecofi^  at  Autumn^  the  Fealt  of  Expiatio^^ 
 at  H^wf  er  the  Encoenia  or  Feaft  of  Dedication  ]  and 
 by  /^^  j'f^r/  the  Sabbat um  Sabbat oritm^  the  Seventh 
 or  Sabbatic  Tear^  and  the  fiftieth  Tear  the  Jubilee. 
 Or  poflibly  ^y  /-iwf/,  as  St.  Jerome  thinks,  may  be 
 underftood  the  tkreefolemn  Times  of  the  Year, 
 when  they  were  all  to  meet  at  Jemfalem^  all  the 
 Males  at  leaft,  as  we  fee  Exod.  xxiii.  14,  17. 
 l^ow  as  it  feems,  the  Galatians  were  infected 
 with  this  Dodrine  about  Days  an4  Times^  and 
 thereupon  the  Apollle  exprefles  himfelf  very 
 much  difpleas'd  with  'em,  and  the  rather,  becaufe 
 being  Gentiles^  and  by  confequence  not  related  to 
 the  Jews  or  their  Ceremonies,  they  fo  readily 
 fubmitted  to  a  Toh  which  their  Baptifm  fecured 
 'em  from,  and  thro'  a  dangerous  eafinefs  ran  from 
 one  Superftition  of  Days,  which  they  were  born 
 and  bred  in,  to  another  Superftition  of  Days, 
 which  they  had  been  hitherto  flrangers  to,  and 
 which  was  as  unfafe  for  them,  as  what  they  left 
 when  they  renounced  GentiUfm.  So  that  this  con- 
 cludes no  more  than  the  proof  foregoing:  And 
 tho'  the  Apoftle  blamed  them  for  obferving  the 
 Mofaical  Sabbaths^  Ntw- Moons ^  and  the  reft,  yet 
 his  words  condemn  not  the  i  s )  reafonable  and 
 
 C  r)  A  Lap.  ex  Orig.  in  Nu.  (  j)  Prohibetur  Chri- 
 
 Jiianif  dierum  difcrimen,   non  fimpliciter  fed  cum  opinio'/Je  necef- 
 fnatit  ot/erv/ttwra— Urfin.  Caccch.  de  Sab. 
 
 rq^irablc 
 
"the  Second  Dialogue,  75 
 
 equitable  part  of  thofe  Days,  it  being  very  fit  that 
 fame  times  fliould  be  alotted  to  honour  God,  and 
 acknowledge  his  Mercies  in,  tho'  void  of  that 
 Superftition  and  Ceremony  which  made  the 
 Jewi^i  fo  very  burthenfome. 
 
 And  certainly,  as  ( t )  St.  Augufline  fpeaks,  it 
 is  YQYyjnfi  that  the  Creature  fhould  magnifie  his 
 Creator,  for  he  made  us  to  praife  him,  tho'  he 
 Itands  in  no  need  of  it.  This  is  the  great  Errand 
 we  were  fent  into  the  World  for  ^  and  here  we 
 find  God  doing  fo  many  things  for  us,  that  we 
 ought  to  fay  with  the  Pfalmift,  praifed  be  the 
 Lord  daily y  even  the  God  that  helpeth  m^  and  foureth 
 Ijm  benefits  on  m^  Pf.  Ixviii.  1 9.  But  tho'  every 
 minute  of  Life  hath  fome  intereft  and  ihare  in  the 
 inftances  of  kind  Providence,  and  therefore  we 
 fhould  be  ingaged  in  a  conltant  acknowledgment 
 of  what  we  receive  from  God,  and  have  our 
 ■vohole  time  confecrated  to  his  Service,  according 
 to  that  of  Davidy  my  praife  ^ all  he  always  oj  thee^ 
 TfaL  Ixxi.  5.  ( tt)  Yet  becaufe  our  weaknefs  will 
 not  admit  this,  and  that  our  uninterrupted  Hallelu- 
 jahs are  referved  to  a  better  Life,  where  there 
 will  be  no  Temptations  to  carry  us  afide,  it  hath 
 pleas'd  our  Divine  Benefadtor  to  content  himfelf 
 with  a  fevo  days  and  times  for  us  to  Celebrate  there- 
 on fuch  Works  of  his  as  feem  to  have  larger  Cha- 
 raders  either  of  Mercy  or  Power.  All  the  Works 
 of  God  are  fo  done  that  they  ought  to  he  had  in  re- 
 membrance ^  Pf.  cxi.  4.  But  feeing  it  is  very  hard, 
 if  not  impoffible,  to  be  particular  in  our  thanks 
 for  every  one  of^em  '^  and  that  God  has  not  made  all 
 his  Mercies  alike,  to  call  for  a  like  Devotion  j  and 
 that  we  have  not  leifure  to  refled  diftindly  and 
 
 CO  Medit.  c.  28»  C«)  CaWia  Inftit.  1.  2.  c.  8. 
 
 Scft.  32. 
 
 feverally 
 
J  6  The  Second  Dialogue. 
 
 feverally  on.  'em  all,  'Tis  a  piece  of  holy  difcre- 
 tion  to  pitch  on  fitch  for  our  beft  and  mod  fo- 
 lemn  acknowledgments  as  God  hath  diftinguifli'd 
 and  ftamp'd  with  fome  extraordinary  Figures. 
 This  is  in  few  words,  the  reafon  of  all  Feftivals 
 throughout  the  World,  whereon  are  Recorded 
 the  raoft  beneficial  and  furprizing  Adions  of  God 
 to  be  fianding  /Memorials  of  Gods  Mercies  to  future 
 -^f/,  and  that  they  might  not  hide  ^cm  from  the 
 Children  of  the  Generations  to  come^  hut  poew  forth 
 the  honour  of  the  Lord^  his  mighty  and  'wonderful 
 works  that  he  hath  done.  And  this  is  the  ground  of 
 the  Holi-days  in  ufe  among  us,  (  ip  )  To  he  com- 
 memorations of  the  myjleries^  means  and  rvitnejfes  of 
 cur  Redemption^  to  preferve  afolemn  memory  ofthofe 
 high  benefits  which  either  by  himfelf  or  any  of  his 
 hlejfed  Jnflruments  God  hath  hefiom^d  on  Mankind. 
 
 The  Heathens  had  many  fuch  Feafls  or  Days  of 
 remembrance  ^  and  tho'  they  miftook  the  Objects 
 which  at  fuch  times  they  direded  their  Devotion 
 to,  yet  they  were  not  miftaken  in  the  reafon  of  the 
 Service^  and  they  chofe  rather  to  commit  an  Er- 
 ror in  giving  the  honour  of  a  BlefTmg  to  a  wrong 
 Benefador,  than  not  to  be  grateful  in  celebrating 
 the  Blefling  it  felf,  which  made  them  fafe  or 
 happy.  It  would  be  too  tedious  to  go  thro'  em  all, 
 but  briefly  thofe  Titles  commonly  given  to  Jupiter^ 
 of  Inventor^  Feretrim^  Stator^  P^iBor^  Servator  and 
 Confervator  ^  Sofpitatrix  to  Juno  j  Medicus^  Pala- 
 tinus^  AFhiacm  and  Navalis  to  Apollo  j  ^y/wp  fo 
 often  added  to  the  Names  of  Neptune^  Diana^ 
 9y£fculapiHf^  Caflof  and  Vollux^  &c. — Thefe,  I 
 fay,  were  Teftimonies  to  Ihewthe  great  motive 
 of  all  fuch  Appointments ;  and  that  both  the  Wor- 
 
 (w>)  Sc.  Aug.  de  Civic,  Dei,  I.  lo.  c.  4.      Vid.  Hook,  Eccl. 
 Pol.  1.  5,  C.7I. 
 
The  Second  Dialogue.  77 
 
 pip  and  the  Solemn  Times  they  fet  apart  to  exprefs 
 it  in,  were  a  kind  of  Record  to  Pofterity,  to  iceep 
 a  foot  thofe  Benefits  which  the  Almighty  Power 
 and  Infinite  Wifdom  of  the  Deity  convey'd  to 
 'em  by  fuch  or  fuch  hands.  And  this  they  were 
 taught  by  the  light  of  Nature^  which  we  call  the 
 EcjHtty  and  Moral  of  all  the  Jewifi  Feflivals,  and 
 which  certainly  reaches  us  ftill,  tho'  we  explode 
 the  tyrannical  part,  and  by  virtue  of  our  Chrir 
 fitan  Liberty  rejedt  what  made  the  obfervation  of 
 their  Days  naufeous  and  uneafie.  However  it  is  a 
 thing  altogether  necelTary  that  [ome  times  fhould 
 be  ailigned  for  the  Divine  Worlhip  ^  and  no  Man 
 furely  is  fo  licentious  in  his  perfwafion,  but  will 
 admit  this  neceflity,  only  he  would  be  left  at  li- 
 berty to  appoint /^c/j  as  pleafe  him  belt,  which  in 
 Itridnefs  by  the  liberty  he  is  recovered  to  thro' 
 the  Gofpel  he  can  and  may.  Yet  in  St.  P^///'s  lan- 
 guage, (  X  )  all  things  are  lavpfnl^  but  all  things  are 
 not  expedient  ^  all  things  are  lawfully  but  all  things 
 edifie  not.  ( y )  It  is  not  convenient  for  Piety- 
 fake,  that  this  fhould  be,  becaufe  if  every  Man 
 was  thus  left  unto  himfelf,  aq^  that  Teter  would 
 worfhip  this  day  and  honr^  and  John  that^  what  di- 
 llradion  would  there  be  in  the  Church  of  God  1 
 whereas  by  confenting,  as  we  may  fay,  to  fomc 
 particular  and  certain  times,  we  make  our  Devo- 
 tion, not  lefs  hearty,  but  more  remarkable  in  the 
 eye  of  the  World,  and  by  that  means  more  con- 
 ducive to  the  honour  of  him  whom  publickly  and 
 in  common  we  adore  at  fuch  an  hour  "of  this  or  that 
 Day. 
 
 B.  Is  not  this  a    kind   of  refiraint^    and   an 
 abridgment    of    our    Chriflian   Liberty  wherewith 
 
 (x)  I  Cor.  vi.  12.  c.  X.  23.  (/>  Calr.  Inftit.  1. 2. 
 
 c.  8,  Seft.  32. 
 
 Chrifi 
 
j8  The  Second  Dialogue, 
 
 Chrifi  has  m^^e  m  free?  If  we  do  not  as  we  will, 
 (  z.)  where  is  Libeny  ? 
 
 A.  'Tis  no  reftraint  at  all,  but  what  tends  to 
 our  conveniency.  For  illuftration  fake  let  us  con- 
 lider  our  felves  in  the  Civil  Capacity.  We  are  all 
 Freehy  Nature,  and  it  is  a  piece  of  our  Birth-right 
 to  be  fubjeft  to  no  Perfon,  nor  be  obliged  in  any 
 thing.  But  who  is.  there  (able  to  think)  that 
 would  wifh  himfelf  in  this  State,  which  expofes 
 him  to  the  Law  of  every  Mans  Will  ?  Where  each 
 one  is  left  to  the  Empire  of  himfelf,  it  cannot  be 
 poffibly  thought  that  his  Ambition  will  fix  there  t, 
 and  if  he  extends  it  beyond  his  own  Perfon,  as 
 every  Man  on  Earth  has  a  ftrong  inclination  to  it, 
 then  that  which  you  call  Liberty^  is  nothing  but  a 
 ftate  of  War^  and  a  few  days  would  bring  us  all 
 to  confufion  and  llaughter.  So  that  Jo  be  fubjed 
 to  wholfbme  Laws,  is  not  Slavery^  but  a  Vrote- 
 Bion  from  our  Neighbours,  who  would,  each  in 
 his  turn  if  he  can  get  ftrength  for  it,  make  us  Slaves 
 indeed,  and  quickly  bring  our  Liberty  to  nothing. 
 Laws  and  Government  are  curbs  to  Licentionf?iefs^ 
 no  dellroyers  of  l^ibeny  ^  and  where  we  do  not 
 ad  the  Slaves  to  our  Vices,  but  live  according  to 
 the  didate  and  influence  of  better  reafon,  by 
 virtue  of  thefe  Laws  we  ad  with  more  freedom, 
 and  more  like  our  felves-,  becaufe  in  the  mean 
 while  they  tie  the  hands  of  thole  who  would  other- 
 wife  opprefs  us.  Thus  as  to  our  Chrifiinnity ;  it 
 puts  us  into  a  llate  of  Liberty  as  to  what  concerns 
 the  rigoHr  and  flavery  of  the  Jervijh  Cojifiitinion  • 
 
 (X^)  Quiii  eji  libertat  ?  Poteftat  vivendi  itt  veJit.  Cicero  in 
 Paradox.  EJt  fiaturalif  facultas  quod  cuique  facere  lubet,  Ju- 
 ninian.  'T/j  ^crxw  €i/%ip«et  cvyx^^^'^  ir^'/jeiv  a,  ^(iKiJai— 
 or  <r»  Tnieiv  c7n^  vi  ^^K{lAt'  T^  khivQifov  li  fjt,tiJivof  v'TH- 
 Hoof  <tM«  'Trfdrjeiv  <tcT/ift>$  to  <fbKvvjec  eetUTw — Chryfolt. 
 Orat.  14. 
 
 and 
 
The  Second  Dialogue.  79 
 
 and  in  particular  we  ftand  not  obliged  to  the  te- 
 dioufnefs  and  troublefome  obfervation  of  their 
 days^  times  zn^ years.  But  doth  this  argue  againlt 
 any  fet  times  for  the  Service  of  God,  becaufe  we 
 are  freed  from  their  SHperfiitiom  ?  Can  we  imagine 
 that  our  Liberty  extends  fo  far,  as  not  to  worfhip 
 God,  or  not  worfhip  him  in  a  way  which  better 
 anfwers  the  end  we  propofe  in  fo  doing,  and 
 which  is  to  magnifie  him  the  more  in»  our  unani- 
 mous and  concurrent  devotions?  (i.J  St.  Peter^s 
 Advice  is  good,  that  we  fliould  looJ:  on  our  [elves  as 
 frtCy  but  not  fo  free  as  to  kfe  our  liberty  for  a  doke 
 of  mahcioiifiiefs^  but  as  the  Servants  of  Go^.  We 
 are  freed  from  le^al  Bondage^  yet  ftill  we  zx^God's 
 Servants^  and  we  ought  to  honour  him  in  a  way 
 that  makes  moil  for  his  Glory.  Which  being  bell 
 done  at  fet  times  and  in  fet  places^  it  proves  the 
 conveniency  6f  fuch  Inftitutions,  wherein  we 
 ferve  him  with  a  comparative  freedom,  and  we 
 may  call  it  liberty  with  refped  to  the  ceremony  and 
 feverity  of  the  Mofaick  injunctions. 
 
 B.  But  do  we  not  by  the  very  terms  attribute 
 fomething  extraordinary  to  {wchfiated  Times -^  and 
 by  calling  them  Holy-days^  fix  the  fame  Sandity  on 
 'em  as  the  Jews  conceited  to  be  in  theirs? 
 
 A.  (2)  SmBif  cation  is  nothing  elfe  but  a  Seqiic- 
 firation  of  any  thing  from  a  common  to  a  reUgiom 
 purpofe  ^  and  all  we  mean  by  confecrating  things, 
 is  to  fet  ''em  a-part  for  facred  ufes.  And  if  we  di- 
 ftinguifh  one  Day  from  another^  it  is  not  to  alter 
 the  nature  of  the  Day,  or  make  it  fmply  holy^  but 
 that  the  difference  being  known,  People  might  be 
 
 ^    Ci )    I   Pet'  ii«  i^.            (})  T<  \^v  vi-^Affiv  dvjjiv i 
 
 d(p^^<nv  dvjfiv.  Cbryf.  Horn.  lo.  inGen.  XlSf  p^pSf"©-  hfh 
 
 h  ^  fik  r  6g«  \7i7yoi<i¥  ^cti/L^dvcf^Vv  Clem.  Aiex.  Strom. 
 
 hi, 
 
 invited . 
 
So  T/jf  Second  Dialogue. 
 
 invited  to  come  together,  to  do  in  a  publick  man- 
 ner the  'Duties  of  Religion,  the  performance 
 whereof  makes  any  Day  or  any  Place  holj^  while 
 fiich  things  are  doing.  And  fo  the  Law  of  Eng- 
 land explains  it.    (  3  ;  m\)\t\)  2HO?fe!5,  m  tljCP 
 
 tttai?  U  tuell  callen  <jpon0  ^erijicc,  fa  tfte 
 timejs  efpeciall))  appnmtcn  fo2  t&efame,  ace 
 calleti  l^oimapjs,  not  from  tfte  matter  oi  tlje 
 nature  eitfier  of  tfte  tune  o?  tiap^  fo?  fo  all 
 tiap0  anti  tinted  are  of  like  Ijolliief^,  but  fo;2 
 tl)e  nature  anti  contiitton  of  fuel)  ijolP  uio;2k£i 
 toljereunto  fuclj  timejei  anti  napiS  are  fanctt- 
 fieti,  ^.  e.  feparated  froui  all  p^opljaue  Ufe05 
 
 ant)  UetllCatCtl  to  (Sotl  and  his  Worfhlp.  In  all 
 this  we  confult  only  (4)  (  Order  and  good  Govern- 
 ment^ and  our  Opinion  is,  that  every  Day  of  the 
 Week  and  Year  hath  the  fame  efficient  Caufe  of 
 Divine  Creation.  And  as  Chrift  'is  Lord  of  the 
 Sabbath^  fo  likewife  all  Days  and  Times  are  fub- 
 jeft  to  his  Providence- and  Dominion  ^  and  when- 
 ever our  Language  may  feem  to  make  one  Day 
 more  /70/y  than  another^  we  mull  not  be  underftood 
 as  if  we  infufe  any  real  fanftity  into  it,  but  as 
 we  apply  it  to  a  Sacred  and  Religious  life. 
 "  (  5  )  And  ^.J  uiltars^  Garments  and  f'^ejfels  are 
 *'  fatd  to  be  holy  becanfe  typically  fo^  and  with  re- 
 "  lation  to  the  things  jlgnified  by  Vw,  but  not  in 
 "  the  things  themfeives  ^  fo  times  are  holy^  not 
 *'  firin^ly  and  properly^  but  as  they  are  the  meafitre 
 "  of  holy  aHions.  Thus  far  the  Apoftle  warrants 
 ourpradlice,  who  tho'  cenfuring  the  Galatians 
 for  obferving  tiqies,  yet  himfelf  (without  refped 
 to  the  Jew)  ,  had  his  fet    day^  or  firfi  Day  of  the 
 
 (3)  ^  &  (5.  Edvv.  VI.         (43  Refpellm  habetur  politit 
 (fjy  ordinhj  Tjondierum.M^rl.    Sibbntwn  txiiimamui  tion  propter 
 /e,  fed  pr9pter  cultupt  dei — CurccII.  dc  cfu  Sangainis. 
 CO  fi#;ofElydeSab. 
 
Thi  Second  Dialogue.  St 
 
 Wee}^  whereon  he  and  his  Converts  met  fot 
 the  exercifes  of  their  Religion,  and  'tis  conti- 
 nued in  ufe  to  this  Day.    Which  fhows  plainly, 
 that  tho'  he  exploded  the  Sahhath  Sisfuch^  it  was 
 not  in  his  mind  that  all  Days  fhould  be  made  fo 
 much  alike  as  to  leave  no  mark  of  dillindion 
 between  'ern,  becaufe  the  firfi  Day  of  the  Week  Was 
 folemnly  kept,  tho'  folemnized  and  confidercd 
 in  a  way  more  agreeable  to  the  temper  of  the  Go- 
 jfcel.  So  that  I  conclude  with  the  words  of  Zanchy^ 
 .  The  Apoftle  in  thefe  places  doth  not  forbid 
 "  certain  Days,  whereon  the  faithful  might  af- 
 "  femble  to  pray  and  communicate  together  ^  for 
 "  the  Apoftles  and  others  did  ufually  meet  on 
 "  the  Lords-day,     and  would  that  all  things 
 "  fhould  be  done  orderly  in  the  Church.     And 
 "  therefore  unlefs  we  would  affirm  that  St.  Panl 
 "  contradided  himfelf,  it  mult  needs  be  con- 
 "  fefsM   that  in  thofe  Epiftles  to  the  Galatians 
 '^  and  Colojfians^  he  did  nothing  lefs  than  teach, 
 "  that  Days  were  not  to  be  obferved  now  in  the 
 "Church  of  Chrill. 
 
 B.  Well  i  but  if  a  Mans  perfwafion  be  a- 
 gainft  it,  and  that  according  to  the  notion  he 
 has  of  Chriflian  Liberty  he  believes  he  is  not 
 bound  to  fuch  ftated  Days^  would  you  have  him 
 comply  againft  his  Confcience  ?  Paul  in  general 
 denies  this  conformity,  for,  faith  he  (6)  what-' 
 €ver  u  not  Faith  is  Sin.  And  in  particular, 
 which  is  more  to  our  prefent  purpofe,  he  telk 
 us  that  one  Man  efieemeth  one  Day  above  ano^ 
 ther^  another  efieemeth  every  Day  alike.  What 
 then  ?  which  of  'em  is  "to  blame.  They  that 
 did,  or  They  who  did  not  make  this  diftindion? 
 
 (6')  Rom,  xiv.  5,  23. 
 
 G  It 
 
8  2  The  Second  Dialogue, 
 
 It  feems  neither^  for  both  Parties  were  in  the 
 right,  'becaufe  both  afted  according  to  Confci- 
 ence.  Let  every  man  be  perfwaded  in  his  own 
 mind^  and  then  by  virtue  of  this  ferfwafon^  he 
 that  regardeth  the  Day^  regardeth  it  to  the  Lord^ 
 and  he  that  regardeth  not  the  Day^  to  the  Lord  he 
 doth  not  regard  it.  So  that  here  is  a  Rule  to 
 walk  by,  Confcience  is  left  the  Judge^  and  ac- 
 cording to  her  conduct  we  are  to  fquare  our 
 ad^ions.  ConciUo  [no  remittatiir^  are  yimhrofe^s 
 words,  and  every  Man  is  to  fatisfie  his  own 
 mind  in  what  he  is  going  to  do,  or  elfe  what 
 he  doth  becomes  a  Sin. 
 
 X  The  Place  you  referr  to  is  brought  for  a 
 third  proof  againft  the  inftitution  of  certain 
 I>ays  to  worfhip  God  in.  And  fo  far  the  Ar- 
 gument holds  good,  that  we  are  to  do  nothing 
 ■  with  a  doubtfiil  mind,  and  while  Confcience 
 boggles  again/l  the  doing  of  it,  and  the  Autho- 
 rity of  St.  Paul  in  thofe  tvy^o  Texts  of  Scripture 
 confirms  the  Doclrine.  But  altho'  a  Man  is  obli- 
 ged in  point  of  fafety  to  ad  or  fpeak  accord- 
 ing to  the  influence  of  his  Confcience  or  inward 
 ferfwajion^  yet  he  is  to  take  fpecial  care  that 
 his  perfwafion  be  Well  grounded,  that  he  has 
 ufed  all  honell  means  to  inform  himfelf,  and 
 that  he  doth  nothing  out  oi  fngularity  or  W- 
 fulnefs^  but  purely  by  the  motions  and  dire- 
 dions  of  his  Confcience,  which  he  is  certainly 
 to  follow,  whether  the  thing  be  true  or  falfe, 
 which  at  prefent  flicks  with  him. 
 
 To  cxplairkthen  thcfe  words  of  the  Apollle, 
 whatfoever  is  not  of  Faith  is  Sin  j  and- again  one 
 man  efieemeth  one  day  above  another.  It  is  evi- 
 dent from  the  Law  of  A<fofes  that  the  People'  of 
 the  Jews  were  bound  to  make  a  difference  be- 
 tween 
 
TAe  Second  Dialogue.  83 
 
 tween  Meats  and  Days,  (  q)  Thefe  are  the  Beafts 
 which  yon  jhall  eat^  and  thefe  jhall  yon  mt  eat^ 
 they  are  unclean.  And  fb  as  to  times,  (/)  Three 
 times  flialt  thou  keep  a  Feafi  unto  me^  and  re- 
 member  the  Sabbath-day.  Now  fome  Jetvs^  and 
 not  a  few  Gentiles^  being  made  Profelytes  to 
 the  Chrifiian  Religion,  they  had  for  a  conlider- 
 able  time  different  notions  of  many  Points  rela- 
 ting to  their  new  profeflion ;  and  this  difference 
 was  like  to  occalion  not  only  warm  difputes, 
 but  ftrong  animofities  among  'em,  which  the 
 Apoftle  was  aware  of,  and  willing  to  prevent, 
 and  fo  for  the  confervation  of  Charity  and 
 Feace  he  thought  fit  to  let  'em  know,  that  not- 
 withftanding  their  feeming  difagreement  in 
 thefe  and  the  like  matters,  yet  they  might  reft 
 fatisfied  with  this  Conlideration,  that  they  all 
 confented  in  the  main,  and  in  reality  meant  the 
 fame  things  which  was  to  fubmit  to  Confcience^ 
 and  be  guided  every  Man  by  his  fer/ba/ion. 
 Allowing  then  the  Jews  (m  conformity  to  the 
 way  they  had  been  Educated  in)  ftarted  at*  the 
 eating  of  Swines  fiejli^  becaufe  the  X^ip  forbid  it, 
 and  would  ftill  obferve  the  Old  Fefiivals^  be- 
 caufe  the  fame  Law  required  it,  which  Lav? 
 they  had  a  great  veneration  for,  and  the  re- 
 peal of  it  did  not  fo  evidently  appear,  but  fome 
 Scruples  ftill  remain'd,  and  during  thofe  Scru- 
 ples, 'twas  necelTary  to  comply  with  it.  If 
 thefe  Men  (9)  being  weak  in  the  Faith  as  he  re- 
 prefents  'em,  and  as  yet  not  fufRciently  under- 
 ftanding  the  liberty  the  Gofpel  gave  'era,  would 
 ftill  retain  the  Jewifli  Fcafls^  and  forbear  Swines- 
 Flejl}^  becaufe  yet  they  were  not  otherwife  fer- 
 
 (f)  Levit. xi.  2,  4.  (8)  Exod.  xxiii.  14. 
 
 (93  Rom.  xiv,  1, 
 
 G  2  fwftded^ 
 
84  T^^  Second  Dialogue, 
 
 fwadeJ^  there  was  no  harm  in  all  thi?,  they 
 might  do  it,  feeing  in  both  thefe  inftances  there 
 was  no  dilhonour  to  God,  but  that  on  the  con- 
 trary, their  honeft  defign  was  not  to  offend  him. 
 But  for  the  Gentiles^  who,  it  may  be,  had  no 
 fuch  Leffons  taught  'em  in  their  youth,  at  leaft 
 not  fupported  with  that  Authority  which  the 
 Jews  could  offer  for  what  they  held  and  did, 
 and  perhaps  were  greater  Proficients  in  the 
 bufineis  of  Chriflianity,  becaufe  they  had  none 
 of  thofe  deep  impreffions  to  erafe,  nor  Itrong 
 prejudices  to  remove,  which  made  the  Jews 
 fo  flow  and  timorous  •,  thefe  Men  made  no  di- 
 ilindion  of  A^eats  and  D^ys^  but  without  any 
 relu^ancy,  enjoy'd  and  alterted  the  Privileges 
 of  the  Go/pel.  And  thefe  as  much  honour'd 
 God  in  refffmg  thofe  diltindions,  as  the  Jews 
 .  did  in  leefwg  'em  a-foot.  And  ^oth  did  well, 
 becaufe  both  were  fully  perfwaded  in  their  own 
 minds  ^  and  if  either  Party  had  behaved  them- 
 felyes  contrary  to  this  ferfwajion^  they  had  been 
 guilty  of  Sin. 
 
 B.  This  therefore  inforces  the  Argument. 
 That, their  Perfwafion  was  to  guide  'em^  and 
 tho'  their  Opinions  were  contrary  to  one  ano- 
 ther, as  to  Meats  and  Days^  yet  all  was  well, 
 becaufe  in  this  difference  their  Confcience  it 
 fecms  pleaded  for  'em. 
 
 j^.  i  hope  you  remember  what  I  faid,  that 
 one  fort  of  the  Perfons  here  fpoken  of  were 
 Novices^  late  Converts,  and  weak  in  the  Faith, 
 They  mult  therefore  be  indulged  and  tenderly 
 ufed,  left  they  (hould  ftart  back  and  relapfe  to 
 the  Errors  they  had  renounced  at  their  Baptifw. 
 And  this  is  theReafon,   (10)  "  Tho'  the  A- 
 
 (10")  Hid.  of  the  Reformation. 
 
 "  pollles 
 
T^he  Second  Dialogue.  85 
 
 "  poflles  by  the  gift  of  Miracles  had  fufficient 
 "  means  to  convince  theWor Id  of  their  Autho- 
 "  rity,  yet  they  did  not  all  at  once  change  the 
 "  Gujftoms  of  Mofes  Law,  but  proceeded  by 
 "  degrees ;  and  Chrifl  forbid  the  pulling  up 
 "  of  the  Tares,  left  the  Wheat  fhould  be  pul- 
 "  led  up  with  'em.  So  it  was  fit  to  wean 
 "  People  by  degrees  from  their  former  Super- 
 "  ftition,  and  not  run  too  faft.  St.  TmI  was 
 willing  to  be  (n)  nil  things  to  all  T^en  to  gain 
 fome.  He  knew  their  Condition  would  not  yet 
 bear  a  thorough  Reformntlon.  He  will  therefore 
 JHdaiz.e  a  little  with  thofe,  who  otherwife  had 
 he  carried  himfelf  ftifi^  might  return  to  Ju" 
 daifm.  Without  doubt  he  difliked  this  Medly:^ 
 Nor  did  he  fpare  other  Perfons  better  ground- 
 ed, and  for  a  longer  time  inured  to  the  Prin- 
 ciples of  Chriftianity,  witnefs  his  Carriage  to- 
 wards the  Gddtims  on  this  account,  whom  he 
 fharply  reproved  for  the  very  thing  he  excufes 
 in  this  Chapter.  But  he  muft  be  TrHdem  as 
 well  as  Zealom^  his  Zeal  fhall  be  according  ta 
 Knowledge^  in  due  time  he  may  make  thtm  as 
 fenfible  of  their  Errors  as  thoje  of  GaUtia^  but 
 they  muft  be  taught  by  degrees,  and  according 
 to  their  Capacities.  The  Grace  of  God  and  the 
 Apoftles  inftrudion  might  at  length  alter  their 
 perfwafion,  but  until  this  be  done,  they  ought 
 to  act  by  it,  and  it  was  dangerous  for  thefe 
 Converts  to  abjure  any  part  of  their  Creed, 
 'till  they  were  well  convinced  they  had  been 
 miftaken  in  it. 
 
 The  Summ  is  this :  That  Chriftians  are  not 
 obliged  to  the  Jtwi^  diftindion  of  Tirrns  and 
 
 (  ii)  1  Cor.  ix.  22, 
 
 G  5  Meats, 
 
8^         The  Second  Dialogue. 
 
 Meats.  ^  And  fo  far  thefe  Proofs  ftand  good. 
 But  to  inferr  fiom  thence,  that  becaufe  we  are 
 not  held  to  obferve  the  Sabbath^  and  other 
 Feafls  of  the  Gld  Law,  we  are  not  to  fet  apart 
 cenam  Times  for  Gods  Service  under  the  Gofpel 
 fzs  being  a  Ceremony  terminated  by  Chrift  j  this 
 is  very  remote  from  the  defign  of  the  Holy 
 Writer,  whom  we  fo  often  find  mentioning 
 and  preaching  on  the  frfi  Day  of  the  Week. 
 As  God  is  to  be  Worfliipped,  fo  he  mufl  have 
 Set  Times  and  T.laces  for  the  doing  of  it,  or  elfe 
 we  fhall  exprefs  a  very  wild  and  confiifed  Devo- 
 tion. And  tho'  as  I  faid,  weare  imderno  Su- 
 perftitious  Slavery  or  Opinion  of  Holinefs  in- 
 herent to  Times  or  Places,  according  to  the 
 Sentiments  and  Pradice  of  the  Jews^  yet  both 
 Times  and  Places  are  very  convenient  to  be  fet 
 apart  and  well  known,  that  evety  body  may 
 ufe  'em  for  the  honour  of  God,  and  thereby 
 exhibit  Chrifiian  Communion  and  Charity  between 
 themfelves.  However,  if  any  Scripture  has 
 fo  much  impreft  fome  People  as  to  make  'em 
 doubt  whether  any  fuch  Times  ought  to  be  ob- 
 ferved  or  no  ^  To  forbear  is  fafe  'till  they  be 
 better  informed  ^  And  as  I  would  not  have  'em 
 comply  as  long  as  the  Doubt  remains,  becaufe 
 I  would  not  have 'em  offer  viole  nee  to 'Con- 
 fcience,  yet  let  'em  not  be  obltinate  and 
 pecvilh,  when  Satisfaftion  is  tender'd  'em,  for 
 even  this  is  an  offence  to  Confcience,  to  rejed:  a 
 Truth  when  fufficient  Evidente  for  it  is  laid 
 before  them.  But  if  a  Man  will  fhut  his  Eyes 
 when  the  5//«  fhines,  upon  no  other  reafon,  but 
 becaufe  he  will  not  fee,  let  him  have  a  care 
 the  Judgment  of  God  (the  ufual  lot  of  fuch 
 People)  never  meets  with  him,  to  be  in  the  iflue 
 pade  fo  blind,,  that  he  cannot  thenceforward 
 |€eifhe  would*  But 
 
The  Second  Diahgne.        87 
 
 But  leaving  this  Extreme,  which  makes  the 
 Sabbath  a  Ceremony  altogether,  to  elude  in  all 
 refpeds  the  obligation  and  obfervance  of  it. 
 Let  us  now  go  on  to  the  other,  which  as  much 
 over-does,  and  by  giving  that  Law  of  the  ^.th 
 Commandment  a  greater  degree  of  Morality 
 than  it  can  well  bear,  by  this  excefs  run  them- 
 felves  into  no  lefs  Error. 
 
 ThefeMen  are  of  two  forts:  Whereof  fome 
 look  on  this  Precept  with  the  fame  Eye  as  the 
 other  Nine^  and  thereupon  keep  not  only  one 
 Day  in  feven^  but  the  very  fame  Seventh-Day^ 
 and  in  the  fame  manner  as  the  Jevps  before  'em  ^ 
 which  indeed  they  ought  to  do,  on  the  Suppo- 
 iition  they  efpoule,  there  being  no  room  left 
 for  alteration^  where  Laws  are  Perpetnal^  and 
 limply  Moral.    The  Authors  and  Abettors  of 
 this  Doftrine   you  had  before  ^    and  it  colb 
 St.  Panl  great  pains  to  anfwer  and  confute  it ; 
 And  in  particular  thofe  places  which  we  juft 
 now    took   notice  of,    are   direfted  againlb 
 that  Notion  •,   and  their  proper  End  was  to  fi- 
 lence  the  Controverfie,  or  flop  the  progrefs  of 
 it.    Yet  a  few  thereTare  to  this  day  who  Jadaize 
 in  this  inflance  ^  And  tho'  I  dare  not  play  the 
 Judge  and  ufurp  on  their  Confcience,  yet  they 
 would  do  well  to  confider  St.  Pad  ferioufly, 
 who  among  other  things,  makes  the  Sabbath  a 
 Shadow,    and  Chrift  the  Body,    and  confe- 
 quently  to  continue  the  Sabbath  now,  indireftly 
 denies  that  Chrift  is  come. 
 
 Others  therefore  dare  not  venture  fo  far, 
 but  do  allow  it  fo  much  Ceremony  as  to  make 
 good  that  Gharafter  the  Apoftle  gives  of  it. 
 And  tho'  on  that  account  they  explode  the  5^- 
 tnrday-Sabbath  and  the  circumftances  of  refi 
 writ  down  in  the  Commandment,  yet  conclude, 
 G  4  not 
 
88  The  Second  Dialogue, 
 
 not  only  that  appointed  Days  are  neceflary  for 
 divine  Worfhip,  bat  the  very  fame  proportion 
 of  tinie  ought  to  be  confecrated  to  God,  and 
 will  have  the  Seventh  Bay  to  be  Moral^  as  well 
 as  the  Service  of  it.    And  hence  have  proceeded 
 many  harfh  Sayings,    "  That  to  do  any  Bufmefs 
 on  the  Lords-day,  is  a,s  great  a  Sin  as  to  rnur- 
 ther  a  Man^    or    commit   Adultery^    Or  tQ 
 Feajt  on  it   is  of  as  ill  a  jcomplexion  in   Gods 
 '^  fy^^-i    ^-f  if/^  ¥a.thQV  Jlwiild  take  a  Knife  and 
 "  cn(  his  Childs  Throaty  and  the  like.     The  rea- 
 fon  of  all  which  is.  That  they  look  on  the  Pre^ 
 cept  about  the  Sabbath  equally  binding  with  the 
 reft,  and  equally  punifhable  in  the  Old  Tefta- 
 raerit,   where  they  read  that   (12)  whofoever 
 doth  work  thereon  ^1  all  be  pnt  to  death^    C^s)  as 
 the  Man  who  gathered  flicks  on  that  Day  was 
 floned  with  ft  ones ;    which  thcy  gpply    to  the 
 prefentCafe,  and  believe  the  fame  Law  ftill  in 
 force,  tho'  the  execution  of  it  be  fufpended  by 
 the  Ma'giftrateh  negleft  or  indulgence.    A n  Er- 
 ror I  think,  confuted  by  its  own  pradice.   For 
 If  the  ke,epii)g  of  the  Sabbath-day  and  punifli- 
 jhent  for  tranfgreffing  of  if  be  both  Alaral^  how 
 come  they  fo  far  to  prefume  on  the  Day  as  to 
 chanae  it  into  another  ?  In  fiiort,  why  do  they 
 not  obferve  that  Sabbath-day  ?  Whatever  Rea- 
 fons  thcy  offer  for  this  liberty,  deftroys  the  Afo- 
 rality  of  the  Sa^hatio  ^  and  if  they  believe  they 
 have  fufEcient  power  to  alter  the  Day  without 
 danger,'  then  the  puniftiment  it  felf  ceafesof 
 .cGurfc-,  and  either  the  X^TP  is  not  in  force,  or 
 themfelves  are  ejrpofed  to  the  Penalty  for  tranf- 
 greffing it  in  fuch  a  grofs  manner,  as  the  altera- 
 tion of  the  Day  amounts  to,  and  is  a  piece  of 
 
 r — — ~ ' — ~" ■' 
 
 jf  12  j  Exod,  xxxY,  2.        Q 13)  Numbo  XV.  35. 
 
 Boldaefs 
 
The  Second  Dialogue,        89 
 
 Boldnefs  fomewhat  more  unaccountable,  than 
 vvhat  they  are  guilty  of  who  by  fome  little  ir- 
 reverence do  not  keep  it  fo  religioufly  as  they 
 ought. 
 
 But  without  taking  this  advantage  againlt 
 fome  few  indifcreetly  zealous  on  this  Subject, 
 Let  us  examine  the  principle  and  ground  they  all 
 go  upon  concerning  the  Obligation  of  the  Day, 
 and  confider  whether  in  truth  the  Sabbath  be 
 Moral^orthe  Law  fuch^  which  is  brought  for  an 
 Argument  to  prove  it  ^0.  The  notion  of  a 
 Moral  Law^  which  with  refped  to  the  way  of 
 having  fuch  Principles  convey'd  to  us,  is  alfo 
 called  Natural^  1  take  to  be  this. 
 
 £.  Pray  eive  me  leave  to  interrupt  you. 
 You  make  the  Moral  Law  and  the  Law  of  Na- 
 ture the  fame.  And  if  fo,  what  occalion  was 
 there  for  God  fo  folemnly  to  divulge  thofe 
 Dodrines  which  by  the  light  of  Nature  were 
 known  before  ? 
 
 ^.  It  was  to  fliow  by  this  new  Publication, 
 ;that  he  was  the  Author  of  thofe  i/.  Notions 
 implanted  in  the  Soul,  and  that  Nature  was  no- 
 thing but  himfelfund^r  another  Name.    And 
 ■idly^  (14)  Becaufe  after  the  fall  of  Adam^  fo 
 great  a  darknefs  had  invaded  the  Underftand- 
 ing  of  Man,  that  it  very  much  obfcured  the 
 Knowledge  oi  Natural  Laws^  and  rendred  the 
 AfTent  more  difficult,  becaufe  of  the  oppofition 
 in  the  inferiour  Faculties  continually  made  a- 
 gainft    it,  it  pleas'd  God  in  this  formality  to 
 difpel  thofe  Clouds,   and  renew  the  impreffion 
 of  all  thofe  Laws,  and  make  'em  more  regarded 
 than  in  that  degeneracy  they  had  otherwife  been. 
 As  alfo  to  let  'em  commence  more  certain  Rules 
 
 (^14)  Bucao,  laAic,  Thcolog*  de  Lege  Loco  19,  g,  11. 
 
 for 
 
^o  The  Second  Dialogue. 
 
 for  the  future  to  frame  their  Behaviour  by.  But 
 notwithllanding  this  promulgation^  they  do  not 
 ceafe  to  be,  nor  are  they  lefs  the  Laws  of  Na- 
 ture infpired  into  the  Soul  from  the  very  begin- 
 ning, yet  this  Solemnity  from  Mount  Sinai  re- 
 ftores  and  improves  them  ^  and  it  is  to  let  the 
 World  know  that  under  what  Name  foever  they 
 place  'em,  they  are  to  be  held  Divine. 
 
 ^.  1  am  fatisfied,  be  pleas'd  to  go  on. 
 
 -^.  The  notion  of  fuch  a  L^ip  then,  I  taketa 
 be  this.  That  the  Matter  of  it  is  difcovered 
 by  the  light  of  Re afon-^  That  it  is  always  binding, 
 Vniverfally  owff'd,  and  there  is  no  exception  or 
 exciife  for  notobferving  it.  The  SubjeB  of  it 
 is  good  ox  evil  in  it  felf  without  the  imprellion 
 oi  any  fojitive  Precept  whether  Civine  .or  Hu- 
 man? j  and  the  one  Law  and  the  other  differ  in 
 this.  That  the  pofti've  Law  proceeds  from  the 
 Reafon  and  Will  of  our  Governors,  and  the 
 matter  of  it  is  good^  becaufe  commanded^  or 
 evil  becaufe  forbidden  .,  Whereas  the  Moral  Law 
 depends  on  natural  impreffionSy  and  was  not 
 made  for  certain  TimeSy  Places  or  Perfons^  but 
 xoas  and  is  to  be  for  ever  ;  and  is  not  good  or 
 hady  becaufe  made  fo  by  any  after-Law^  but  he- 
 fore  any  fuch  Law  was  made,  'twas  fo  by  Na- 
 ture. As  for  Example,  To  worjhip  God  j  To 
 forbear  taking  his  Name  in  vain  \  To  honour  Fa- 
 ther and  Mother  j  Nor  to  KiU^  Steal^  commit  A- 
 diiltery^  bear  Falfe  WiUfiefs^ .  Covet ^  &c.  Thefe 
 were  Duties  well  known  before  the  Revelation 
 of  Scripture,  or  before  there  was  any  Law  to 
 mention  or  inforce  'em.  And  tho'  we  Read, 
 that  Men  did  fometimes  worfhip  Idols  and  Ima- 
 ges, yet  that  this  was  contrary  to  the  better 
 Reafon  of  the  Heathen- World,  we  have  in  the 
 ConfefFlons    of    Thales^    Pythagoras^    Socrates^ 
 
 Chryfppus 
 
the  Second  Dialogue.  91 
 
 Cky//PP^^  and  others  who  laught  at  the  folly  of 
 their  Countrymen  in  that  kind  of  Service,  tho 
 they  had  in  thofe  days  the  Roman  Refuge  •,That 
 they  did  not  adore  the  Jma^e  it  felf,  but  th^  or 
 that  God  lodged  in  it.  Now  becaufe  thefe  and 
 the  like  Doftrines  were  (15)  generally  re- 
 ceived all  over  the  Earth  without  any  other  A- 
 poftle  or  Teacher,  than  barely  their  own  Un- 
 derftanding,  therefore  fuch  Laws  as  thefe  are 
 called  Natnral  and  Moral^  and  they  are  m  all 
 Places  and  at  all  Times  obliging. 
 
 But  the  Law  concerning  the  Sabbath  is  not  lo ; 
 that  is.  It  is  not  underftood  necejfary  by  the 
 light  oi  Nature^  that  every  Seventh  Day,  or  c- 
 very  Saturday  muft  be  Dedicated  to  the  Wor- 
 ftiip  of  God,  rather  than  any  other.    For  y^^^- 
 ral  Nations    had    thtvc  fever al  Days ^    and  /^f- 
 Times  for  Devotion,  fbme^  one  Day,  and  ionie 
 another,  according  to  the  appointment  of  their 
 Superiours  whether  Religious  or  Civil.    (16) 
 The  Greeks  and  Romans  obferved  the  Eighth  or 
 Ninth  ',  The  Mexicans  the  Thirteenth  v  and  the 
 Seventh  or  Sabbath  was  fo  appropriated  to  the 
 Jews,  that  either  bv  way  oi  Proverb  ov  Sarcajm 
 they  were  called  (17)  Seventh-day-Men,  as  a 
 note  of  diftinaion  to  make  ^em  known  trom  • 
 
 ri5)  >  naturale  efi  iM  qwoiex  ipM  "^'wr*  infiitu- 
 tione  prov€mt,&  hoc  efi  omnibm  commune.  Alphon.  de  i^altro 
 
 ^c  kg. The  Rubbm  call  thefe  Laws  Pr^cepta  dinette- 
 
 lliva,  e?  manifeftifimit  apud  omnes  gentes.  TlctflAX^^"^^ 
 twTlui  lyei  SivAntv,  Arift.  Ethic.  It  is  Ko/irof  voy.®-  x, 
 Aviiwl©^  7«i"  naturale  eft  commune  omnum  nationurn-- 
 Ifidore&Gratian.  Vid.  Per.GeIat.de  Arcan.  Cath  Ver. 
 1.  II.  c.  10.  Laft.  de  ver.  Sap.  1.  4-  c  2.  Chryfoft.  ad 
 V  Pop.Antioch.  .  (16)  Satit  liquet  diemm  five  9-/'^^  ?' 
 mn  feptim.  veriodi  ufum  fUiife  veteribM  Kommu.  Selden  de 
 jareNat.  (17)  Se^timiviri,  Subbtttarij  Quofi  ^  cotmotato 
 ^ropiot  Abulcnf.  in  Exod. 
 
 Other 
 
p2   .    '  The  Second  Dialogue, 
 
 other  People^   and  their  Worfhip  (i8)  Septi- 
 maSacra^  as  peculiar  to  that  Nation,  and  which 
 the  Chaldeans  derided  them  for ,  -p  they  mocked 
 at  their  Sablfaths^  or  they  fcoffed  at  their  reli- 
 gious obfervation  of  the  Sevemh-day^  as  many 
 (rp)  other  Heathen  Writers  did  \  among  whom 
 (20)  Seneca  Vfondved  that  they  coaldfpend  the  fe- 
 vent  h  part  of  their  time  in  idlenefs^  and  doing-  no- 
 ./W^,as  he  thought-,  Which  fhows  that  appoint- 
 ments of  this  nature  are  of  pofnive  Religion ; 
 and  tho'  the  Worjfup  it  felf  is  Moral^  the  Time 
 is  not^  nor  was  ever  lookM  on  as  fuch  by  the 
 feveral  Countries  of  the  World,  which  yet  had 
 all  of  'em  their  fet^    tho'  different  Dxys  and 
 Hows  for  their  publick  devotions.     So  that  we 
 may  well  look  uf>on  the  Infiitiuton^    Rule  and 
 keafon  of  the  Sabbath  to  be  purely  from  the 
 Authcvrity  of  Scripture.     There  it  had  its    rife 
 and  force-.  There  "'tis  made  ^iBay  for  holy  per- 
 formances ;  There  'tis  a  fgn  between  God  and 
 his  People  the  Jem^   a  peculiar  fgn  to  them, 
 nor  heard  or  minded  by  others  unlefs  on  their 
 account  ^  and  as  it  is  fuppofed,  not  obferved  by 
 the  Patriarchs  themfelves  before'  the  Age  of 
 Mofes.    And  therefore  it  mufl  follow,  that  the 
 Law  of  the  Sabbath^    being  only  po ft ive^  and 
 confequently  temporayy  (as  moft  of  the  Laws  of 
 Mofes  were)  it  might  be  fafely  laid  afide  with 
 all  other  Types  when   the  fulnefs  of  time  was 
 came :    No  Law^  of  his  being  to  be  accounted 
 perpetual^    but  what  is  in  it  felf  fmply  Moral. 
 But  tho'  we  deal  with  this  Feaft  as  a  Figure  of 
 
 (18)  Ovid  de  Arte  Amandi.      (f)  LaAent.  i.  7, 
 Cip)  Septima  ^uaque.  Lux  ignAva  fuir.  Juvenal. Sacyr  14* 
 Q20)  AugufltD.  deCiv.  Dei.  i.  ^,  C,  ii. 
 
 feme- 
 
The  Second  Dialogue.  93 
 
 fomething  tb  come,    (21)  and  thereupon  to 
 ceafe  in  the  prefence  of  Chriftianity  of  which  it 
 was  the  ^ypf,  yet  we  have  flill  a  refpeaful  Eye 
 to  the  Fourth  Commandment:    And  notwith- 
 ftanding  the  refed  of  the  Ceremonid  and  pfittye 
 part  of  the  Bay^    we  retain  it  hitherto  in  its 
 naturd  Equity.    Becaufe  wc  do  and  muft  think 
 it  highly    reafonable  to  confecr.ite  or  fet  apart 
 P>me  Days  for  God's  Service,  that  fo  he  may  be 
 prevail'd  on  to  aflift  and  blefs  us  in  all  our  ho- 
 neft  undertakings  on  the  reft  aiotted  for  our 
 felves,  and  wherein  we  confalt  our  prefent  ne- 
 cefllties.     This  is  naturdlyj^ifi  and  needful,  and 
 has  been  thought  fo  all  over  the  Earth,    tho' 
 particular  Nations  have  varied,   as  you  heard, 
 in  the  time,  according  to  their  own  conveni- 
 ency  and  difcretion.     And  we  do  alfo  confider 
 it  very  fit  to  appoint  one  Day  of  Seven  for  this 
 Service  •,  not  out  of  any  Superftitious  conceit  of 
 that  a  Imager  led  Number,    but  in  conformity 
 ■  to  the  blefled  Example  of  God  himfelf  who 
 refted' on  fuch  a  Day.    This  Day  therefore  we 
 judge  convenient^  tho'  not  fo  necejfary^  as  to  ad- 
 mit no  dteration.     For  that  God,  on  this  Day, 
 refted  from  all  his  Labours,  we  have  it  by  f^e- 
 cid  Revelation,  and  difcovered  but  to  a  fexv  of 
 the  World,  and  on  that  account  cannot  be  re- 
 puted mord  and  unchangeable^   becaufe  not  uni- 
 vfr/"^//y  received  and  known.    'Tis  true,  it  car- 
 ried a  great  Authority  with  it  as  to  the  People 
 of  th€  Jews,  to  whom  it  was  made  a  Reafon, 
 why  they  (hould  reft  the  Seventh-day  from  their 
 Works,    becaufe  on  a  Seventh-day  God  refted 
 
 (21)    EaAoft©-     fAe  T»    thJkffKAMt    y^Tn^yid»  a 
 
 Athao.  dc  fcm,   Urfin  Car,  de  Sab, 
 
 from 
 
pij.  The  Second  Dialogue, 
 
 from  His.  But  tho'  it  was  a  Reafonnn  the  Com- 
 mandment, the  Reafon  was  not  fo  neceflary,  as 
 Obedience  to  the  Commandment  was,  becaufe  if 
 fo,  how  came  it  about  that  it  made  fo  little  im- 
 preflion  on  the  Fathers  before  the  Law,  who 
 could  not  be  ftrangers  to  the  account  of  the 
 Creation,  yet  did  not  hold  themfelves  obliged 
 (as  we  can  learn)  to  the  Seventh-day.,  'tho  with- 
 out doubt  they  were  by  the  Law  of  Nature 
 bound  to  fome  certain  Times  for  holy  Perform- 
 ances. And  if  this  reafon  did  not  fway  the 
 Jews  but  with  refped  to  the  Precept  which  con- 
 tains it,  and  his  Authority  who  made  it  a  Law., 
 much  lefs  can  it  be  faid  to  affed  us  either  with 
 refpeft  to  the  Day  it  felf,  or  the  Weekly  return 
 of  it.  And  yet  we  do  accept  it  rather  than  the 
 ^thy  ^th  or  loth.,  becaufe  we  have'in  holy  Writ 
 the  example  of  God  who  finifhed  the  Creation 
 at  the  end  of  the  Sixth-day,  and  refied  the  Se- 
 venth-day^and  by  that  T^itfanftifed  and  bleltit. 
 
 This  will  help  to  explain  our  Churches  pra* 
 dice  in  ftill  reading  the  Fonrth  Commandment, 
 and  making  it  a  part  of  our  Weekly  Office.  She 
 confiders  it  in  its  Natural  Jnftice.,  and  thereby 
 puts  us  in  mind,  how  decent  and  righteous  it  is 
 to  alott  Days  for  the  Worihip  of  God,  and  par- 
 ticularly One  in  Seven.,  yet  without  any  regard 
 to  the  Jewijh  Oeconomy,  but  having  an  Eye  to 
 the  common  reafon  both  to  them  and  us  •,  viz, 
 the  Example  of  the  Creator,who  on  the  Seventh- 
 day  refted  from  ^11  his  Labours.  And  in  this 
 fence  it  is,  that  the  reading  of  the  Precept  is  as 
 requifite  on  other  Holidays.,  as  on  the  Lords- 
 day  it  feif.  To  remember  us  on  all  occafions 
 when  Service  is  performed,  that  we  ought  to 
 allow  and  obferve  fuch  Times.,  and  not  be  fo 
 intent  on  our  ordinary  Bulinefs  as  to  forget  our 
 
 great 
 
The  Second  Dialogucm        p^ 
 
 great  Work  which  concerns  our  Soul,  and  the 
 Maker's  honour.  A  thing  we  are  too  often 
 guilty  of,  and  therefore  ftand  in  need  of  fre- 
 quent Mememo\  to  keep  us  within  compars. 
 
 And  this  perad venture  was  the  reafon  why 
 God  was  pleafed  to  place  this  Precept  among  the 
 Commandments  abfolutely  moral  (tha'  it  felf  be 
 not  fo,  j  becaufe  of  the  hard  hearts  of  the  Jews 
 who  were  a  ftubborn  difobedient  People,  and 
 with  great  difficulty  to  be  brought  from  Earthly 
 Things  to  Divine-^  and  therefore  this  Com- 
 mandment was  often  repeated  to  'em,  and  the 
 tranfgreffion  of  it  punifhed  with  the  greater  fe- 
 verity,  that  they  might  be  fure  to  do  him  that 
 homage  which  other  wife  had  been  negleded : 
 And  by  that  Emphafis  remember  which  ufliers  in 
 the  Law,  imprefTe  fuch  a  Charafter  of  it  in 
 their  Hearts,  as  Nature  had  done  of  thither 
 Nine.  And  in  reality  the  loudnefs  of  the  cau- 
 tion {JRemember  the  Sabbath-day^  doth  not  a 
 little  inlinuate,  that  this  Precept  had  not  natu- 
 rally the  fame  force  and  dignity  with  the  others. 
 However  that  for  a  time  it  might  be  fo  to  them, 
 it  was  Prefaced  with  si  remember^  &c.  and  had 
 the  fame  Sandtion  or  Penalty  to  fupport  it,  as 
 thofe  againft  Mnrther^  Theft^  Jlddtery  and 
 Atheifm. 
 
 And  if  this  were  not  the  meaning  of  that 
 Commandment  under  Chriftianity,  and  that  it 
 binds  us  in  the  Equity  only  and  not  in  the  Letter^ 
 it  had  been  very  dangerous  for  our  Forefathers 
 and  for  us  to  alter  the  Sabbath-day.  And  equally 
 perilous  would  it  be  to  ride  on  Horfe-back  or 
 in  a  Coach,  drefs  Meat^  or  do  many  other  things 
 which  undoubtedly  we  have  liberty  now  to  do 
 without  the  breach  of  our  Sabbath.  And  this 
 we  owe  to  our  Gracious  Redeemer  who  is  the 
 
 Lord 
 
a  6  The  Second  DialogUe, 
 
 Lord  of  the  Sabbath^  the  body  and  fabfiance  of  all 
 thofe  legal  Ceremonies  which  at  his  coming  were 
 to  vanifh  away.    Yet  tho'  we  annul  thofe  Ob- 
 fervancesas  to  the  intolerable  burden  of  em,we 
 ftill  continue  their  moral  ^  and  becaufe  it  is  our 
 duty  to  adore  God,  we  accept  the  equitable  part 
 of  the  Sabbath  to  do  this  Duty  in.     And  that  we 
 may  difcharge    our  felves  the  better  in   this 
 great  Affair,  as  foon  as  we  hear  the  Command- 
 ment read,    there  immediately   follows  this 
 Ihort  Petition,  Lord^  have  mercy  on  m^  and  in^ 
 dine  our  hearts  to  keep  this  Law— -to  keep  it,  not 
 literally  vj'iih  the  Jfir,  but  in  that  common  £<5'/«ry 
 which  reaches  us  and  all   Nations  whatever. 
 And  in  more  words  our  meaning  runs  thus, 
 (22)  That  God  would  be  pleafed  at  thefe  fet 
 Times  dedicated  to  him,   to  fend' his  grace  into 
 our  l^garts  to  over-rule  and  foften  'em,   that 
 while  we  pretend  to  worfhip  him,   we  do  it  as 
 we  ought  ^    and  as  at  all  times ^    fo  more  efpe- 
 cially  in  thefe^    behave  our  felves   holy  and 
 blamelefs  before  him. 
 
 And  as  it  is  of  ordinary  Juftice,  and  by  the 
 inftind  of  Natural  Religion,  that  God  fhould 
 have  fome  Stated-times  for  his  Glory  and  Ser- 
 vice *,  And  as  One  Day  in  Seven  was  pitch'd  on, 
 partly  in  veneration  to  God's  Example,  and 
 partly  to  let  the  Jews  and  the  World  fee,  that 
 our  Chriflianity  has  not  impaired  the  E3ivine 
 Worfhip  :  So,  tho'  we  change  the  Numerical 
 Bay  obferved  by  the  Jews  as  a  teftimony  of  our 
 Liberty,  we  have  made  the  firjl  Day  of  the  Week 
 the  eminent  Day  to  exprefs  our  acknowledge- 
 ments in,  becaufe  on  this  Day  fell  out  a  remark- 
 able Blelling,    which  the  Sabbath  of  the   Jews^ 
 
 (^22}  Biihop  Sander/on  s  Cafe  of  the  Sabbath. 
 
 and 
 
The  Second  Dialogue*         ^j 
 
 and  their  Deliveraf7ce  out  of  Egyptian  Bondagigj. 
 was  the  Emblem  of,  I  mean  our  Redemption  by- 
 Chrift,  who,  to  prove  the  Vidory  he  had  got 
 over  Death  and  5/>7,  return'd  this  Day  from  the 
 Grave. 
 
 That  fnch  Deliverance  was  the  occafion  of 
 their  Sabbath^  is  clear  from  Dent.  c.  v.  15.    And 
 therefore  the  fubftituting  of  this  Holy-day,  as  it 
 juftifies  our  Change  upon  a  llronger  Motive 
 than  what  the  Jews  had  to  keep  it,  fo  it  fhows 
 we  could  not  aflign  a  more  proper  Day  of  the 
 Week  to  glorifie  God  in,  who  has  been  more 
 gracious  to  us  than  he  had  been  to  thofe  before 
 us.    Well  then  might  that  Day  which  remem- 
 bred  only  a  Civil  Ranfom^  refign  all  its  SanBity 
 and  Solemnity  to  this  other  whereon  our  Lord  and 
 Saviour  arofe  from  the  Dead,  and  by  that  rifing 
 wrought  a  more  excellent,  an  Eternal  Redemp'- 
 tion  for  us.    So  that  you  lee  from  what  has  been 
 faid,  how  proper  the  diftinftion  is  which  your 
 Minifter  ufed.    For  as  the  Fourth  Command^ 
 ment  is  not  altogether  Ceremonial  on  the  one 
 fide,  fo  neither  on  the  other  fide  is  it  wholly  Mo' 
 ral-j    but  there  being  in  it  (23)  a  mixture  of 
 both,  we  partly  retain  and  partly  explode  it. 
 The  Moral  of  it  continues,  and  will  continue 
 for  ever,  becaiife  to  worfhip  God  is  of  the 
 Law  of  Nature,  and  if  God  had  never  requi- 
 red it  in  the  other  Law,   we  mull  have  done 
 him  Service  at  fome  certain  times,  becaufe  rea- 
 fon  will  have  it  fo.    But  for  the  Seventh-day 
 which  the  Jews  obferved,   and  the  other  Cir- 
 cumftances  that  make  up  the  Commandment, 
 thefe  we  lay  by  as  pofuive  Points^   which  oblige 
 no  longer  than  the  Law-giver  defign'd  they 
 ftiould,  and  that   was  until  Chrift's  coming  5 
 
 (23)  Ag^ui.  22.  deQu.  122,  Art.  4.  ai  u 
 
 H  and 
 
p8  T^he  Sec 0 fid  Dialogne. 
 
 and  to  keep  'em  now,  is  much  the  fame  as  to  fay 
 Hfe  is  not  come.  Yet  as  a  thir.g  of  Choice  we 
 have  a  Seventh-day^  and  we  make  it  the  Day  of 
 our  meeting  in  publickto  make  folemn-Profef- 
 fion  of  our  Religion.  But  this  we  do  without 
 confulting  the  Jews^  or  confidering  it  a  Si^fi  be- 
 tween God  and  them^  but  refpect  it  as  the  Bay  of 
 Chrjfi's  RefitrreBion^  which  happening  On  that 
 Sevenrh-r^ay  we  now  keep,  we  do  and  fhall  ever 
 obferve  it  as  the  memorial  of  that  Ble fling. 
 
 B.  Your  Difcourfe  much  agrees  with  what 
 the  Minifter  faid.  But  pray  give  me  leave  to 
 except  againft  fome  particulars  •,  as  when  you 
 fay,  the  Patriarchs  before  Afofes  did  not  obferve 
 the  Sabbath^  and  the  Seventh^day  was  fo  pecu- 
 liar to  the  Jews^  that  no  Nation  tlfe  regarded 
 and  hardly  knew  it.  Somewhat  to  this  pur- 
 pofe  the  Preacher  affirmed,  which  made  me 
 next  Morning  to  examine  fome  few  Authors 
 which  my  Common-place  Book  dire£fed  me  to, 
 to  fee  what  account  they  could  give  of  the 
 Qiie  (lion  about  thefe  two  Points ;,  Becaufe  if  true, 
 That  neither  the  Fathers  between  the  Creation 
 and  Afofes^  nor  the  Gemiles  took  notice  of  the 
 Seventh-day  Fefiival^  this  would  much  weaken 
 the  Adorality  of  the  Sabbath^  and  make  us  no  o- 
 therwife  receive  it  than  a  bare  Law  of  Afofes^ 
 which  with  his  other  Ordinances  Religious  or 
 Civil,  were  upon  the  Coming  of  Chrift;  to  be 
 done  away  j  but* inquiring  into  the  Matter  I  do 
 not  find  it  fo. 
 
 And  firfl;  for  the  Patriarchs, 
 
 (24)  TertiiUian  then  reprefents  it  a  current 
 Ooftrinc  among  the  Jews^  that  God  from  the 
 hmn?nvg  fanftified  the  Seventh-day  by  refting 
 from  his  Works.    And  thence  it  was  that  Mo^ 
 
 I     I      .       I  11.  11  ■'  I     - 1  ■  I  I      I    I  I  IT  - ■"  -  -   ■  
 
 '  .         ■  res 
 
The  Second  Dialogue,  99 
 
 fes  faid  unto  the  People  Remember  the  Sabbath-^ 
 day  to  keep  it  holy.  Again,  (25)  Chrifi  faith  he, 
 then  fnljilled  the  Law ^  when  the  Sabbath^  which  his 
 Father  made  holy  by  his  blejfing^  he  made  more  holy 
 
 by  his  own. So  that  in  both  places  TertulUan 
 
 allows  the  Day  to  be  no  fooner  made,  than 
 that  it  was  fandified  or  fequeflred  to  an  holy 
 purpofe.    Aumfiin  faith  the  fame  thing,  as  a 
 Tenet  among  the  Jews  ^  and  in  a  Letter  to  Ca-- 
 fulanus^  avouches  it  as  his  own  Opinion,  that  as 
 God  refted  the  Seventh-day  from  all  his  works, 
 fo  he  commanded  the  Hebrews  to  take  care  to 
 obferve  it.    That  the  Jews  own  it  fb  appears 
 from  R.  Juda  and  R.  Solomon  J  archly   who  cite 
 Simffon^  AhenEzjra^  D.  Kimchi^  Manajfeh'ben-Jf' 
 rael^  and  more  of  the  like  Authorities.    And 
 we  may  obferve  in  the  Chaldee  Paraphrafe  or  Tar--- 
 gum  of  Jonathan^  who  is  fuppofed  to  live  about 
 half  a  Century  before  Chrift,   that  they  carried 
 the  Tradition  as  high  as  Adam  •,  for  on  the  ifi 
 Chapter  of  the  Book  of  Canticles  there  is  men- 
 tion of  Adamh  finging  a  Pfalm  on  the  Sabbath. 
 And  the  Title  of  the  92^  Pfalm  is,  a  Pfalm  or 
 Song  which  Adam  faid  on  the  Sabbath-day  ^  or  (as 
 "Dv.  Light  foot  laith)  which  he  made  for  the  Sab' 
 bath.     Phtlo  and  Jofephm  both  fubfcribe  to  this. 
 For  the  (26)  former   faith,    the  Sabbath  had  a 
 Privilege  by  Nature  from  the  very  time  the  World 
 began  ^  and  therefore  Mofes  thought  it  reasonable 
 that  all  his  People  following  the  Law  of  Nature 
 jljould  celebrate  this  Day — meaning  by  the  Law 
 of  Nature^  the  early  infiitution  of  it,  which  waS 
 as  old  as  Nature  her  felf.     And  as  for  Jofephm, 
 he  tells  us,  that  God  having  refted  from  all  his 
 works  on  the  Seventh-day^   on  that  account  the 
 Jews  kept  the  Day  by  a  ceffation  of  all  Bufinefs^ 
 
 '  ■ ■       I .  ■  ■  I  ■  -  ■-  -  1 
 
 C25)  Adv.  MarcioQ.    (^»5)  D^  w*  Mofis, 
 
 H  2  m^ 
 
loo  .     The  Second  Dialogue. 
 
 and  called  it  the  Sahbdth.  (ij)  Theofhilm  An-* 
 tiochtnm  faith,  that  Cod  on  the  7th  Day  finifljed 
 all  the  works  that  he  had  tnade^  and  thereupon  bleji 
 and  fanftified  it" And  adds,  that  the  Seventh-day 
 W(U  famous  among  all  People^  the  Hebrews  calling 
 it  Sabbath^  and  the  Greeks  the  Seventh-day^  becauje 
 they  were  not  ac^uaifjted  with  the  reajon  of  the 
 Name^  l.  e.  the  reft  of  God  on  that  I)ay^  which 
 occajion^d  him  to  pronounce  it  holy.  fzSJ  Cyprian 
 confefles  that  the  number  Seven  was  made  Sa- 
 cred by  the  order  obferved  in  Creating  the 
 World,  becaufe  in  fix  Days  he  did  all  his  works^ 
 and  the  feventh  he  dedicated  to  reji-^  as  a  Day  holy 
 in  it  felf^  and  making  other  things  holy^  honour  d 
 hy  a  ceffation  from  all  bnfinefs^  and  affign'^d  to  the 
 B.  Spirit^  the  SanUiHer,  ( I9  J  "Of  the  fame 
 mind  is  LaRantitu^  "that  God  fnijVd  this  ad- 
 mirable work  of  Nature  in  the  fpace  of  6  Days^ 
 and  the  'jth  whereon  he  refled^  he  decreed  it  holy^ 
 and  this  is  the  Sabbath.  C^o)  AthanafiM  faith, 
 That  whe'/i  God  had  perfe[led  the  frjl  Creation  he 
 gave  himfelf  to  refl^  and  on  this  reafon  the  Men 
 of  that  Generation  kept  the  Sabbath  or  7th  Day  .- 
 By  which  word  \_Generation']  he  intends  all 
 that  fpace  of  time  from  the  Creation  to  Chrifl-^ 
 and  during  all  that  time  they  kept  the  Sabbath. 
 Behold^  (si)  faith  Greg.  Nyffene^  a  Sabbath 
 blejfed  from  the  i?ifancy  of  the  World.  By  that 
 Sabbath  take  an  efiimate  of  this  ^  a  Day  of  reft 
 which  God  hath  blejfed  above  all  other  Days  what- 
 ever. God  blejfed  andfanHrified  that  Day^  C  3^  ) 
 laith  Chryfoftom  what  means  that  word  QSan- 
 ftified'J  vohy.^  tt  dift-ingiiifjes  it  from  other  Days. 
 And  then  fubjoining  Ithe  reafon,  He  did  this  to 
 the  Seventh-day^    becaufe  on  it  he  refled  from  his 
 
 C27J  AdAutolychum.  (28;  DeSp.  Sanfto.  (29)  Dc 
 div.  Prasm.  I.7.  c.  14.  (30)  De  Sab.  &  Circ,  (3O  De 
 ftefur.Chrifti.    OO  Homil.  lo.inGcncf. 
 
 vporhj 
 
The  Second  Dialogue,         i  o  i 
 
 rvvrh  j  infnuating  this  DoBrine  from  the  very  be-^ 
 ginning^  that  in  the  compafs  of  a  Week  we  Jlwuld 
 jet  a-part  one  whole  Day^  and  fp end  it  in  Religion, 
 Jnfiead  of  making  the  Seventh^day  remarkable  by 
 any  infiance  of  Creation^  he  made  it  mofi  remark* 
 able  by  bejlowing  his  blejfing  on  ity  iaith  (33)  TheO" 
 doret^  that  it  might  not  be  the  only  Day  without 
 fpecial  honour  ^  and  'tis  faid  he  did  not  barely 
 difiinguifj^  but  fanUtfe  it— And  adds.  In  blejfing 
 the  7th  Day  in  that  manner^  he  Jlww^d  it  was  not 
 to  be  thought  a  vain  and  miprof  table  Day^  for 
 by  his  own  appointment  it  was  accommodated  to 
 reft.  And  then  asking  the  Queltion,  (34)  why 
 God  did  not  command  the  Sabbath  to  be  kept 
 as  well  on  fome  other  day  ?  he  anfwers,  Be^ 
 caufe  the  God  of  all  things  Created  the  ZJniverfe 
 in  6  Days^  bat  did  nothing  on  the  7th,  and  there" 
 fore  dignified  it  with  a  fpecial  benediBion^  as  it  is 
 recorded^  in  fix  Days  the  Lord  made  Heaven  and 
 Earthy  and  refted  the  7th  Day^  &c.  And  Celfus 
 demanding  Whether  God  was  weary  that  he 
 needed  reft,  (35)  Origen  replies,  that  God  refted 
 to  the  intent^  that  We  refting  from  our  works  jhould 
 cdebrate  that  Day,  By  all  which  it  doth  ap- 
 pear, that  yr<7OT  the  very  Creation  this  D^^  was 
 fet  a-part  for  Reft  and  HoUnefs  ^  both  from  Gods 
 Example^  and  his  folemn  AB  of  Blejftng  it.  And 
 to  this  Alexander  Hales  and  other  School-Men 
 fubfcribe  ^  and  A  Lapide  among  the  Jefuits, 
 with  an  infinite  number  of  Authors  of  all  Per- 
 fwafions,  both  Foreigners  and  Englilh,  who 
 conclude  as  I  do.  That  the  Sabbath  was  obferved 
 before  the  times  of  Mofes.  And  among  thefe, 
 that  Remark  of  Zanchy  is  not  to  be  omitted : 
 (35)  T/;e  Tpor^  Remember,  faith  he^  points  back- 
 
 C?  3)  Quaft.  in  Exod.    (34^  Qu,  in  Gen.    (jjj  1, 6. 
 <36)  IQ  quart.  Prscept. 
 
 H  3  wards 
 
103       The  Second  Dialogue* 
 
 wards  to  the  Generations  foregoing^  and  -puts  them 
 in  mind^  that  this  Precept  fets  forth  no  new  Dnty^ 
 kut  what  was  ohferved  ever  fince  the  mahng  of  the 
 World.  So  that  tho'  Mofes  put  it  into  the  Body 
 of  his  Laws,  and  made  the  obfervation  of  it 
 very  rigorous,  and  the  negled  more  feverely 
 imnifhable  than  in  former  Ages,  yet  ftill  it  was 
 kept  by  the  Patriarchs  and  others  from  the  very 
 beginning  ^  which  overthrows  the  notion  of  that 
 low  date,  fome  are  apt  to  give  it,  to  ftrengthen 
 the  Argument  againft  its  morality. 
 
 Then  as  to  the  Second  Thing,  the  Gentiles. 
 ,  That  the  Seventh-day  was  negleded  by  'em, 
 is  fb  far  from  being  true,  that  they  not  only 
 inewy  but  own'd  and  celebrated  it,  as  we  find  in 
 their  own  Writings,  wherein  thejj  mention  and 
 Q)eak  honourably  of  it.  This  (37)  Homer 
 doth,  ajid  Hefiod  and  CalUmachm^  as  we  may 
 fee  in  their  Verfes,  in  v/hich  they  call  it  an  Holi- 
 day^  a  ferfeEt  day^  and  whereon  all  things  were 
 made :  fo  exactly  correfpondent  to  the  Chara- 
 (fter  we  have  of  it  in  the  Book  of  Sacred  Scrip- 
 ture. And  not  only  the  Poets.^  but  (38)  Cle^ 
 mens  of  Alexandria  informs  us,  that  Solon  had  a 
 great  veneration  for  it.  And  hence  probably 
 arofe  that  conceit  of  the  Pythagoreans  about  the 
 number  Se'uen  which  they  ftiled  the  Virgin.,  holy 
 and  venerable^    mofi  agreeable    to  God  and  things 
 
 'E^JhfM.1t)  cT'  AvQii  KdiJL'Tresv  <pct@-  »5gXJO/o. 
 'EgJbf/.H  iV  vfarfDiffj  ;^  i^S{/.n  isJ  T£^«W. 
 
 'E^fM^n  J"'  not  Tn^Kovvt  amty'}*. 
 f  38  )  Stroraat,!.  5.     . 
 /  Plvine  J 
 
The  Second  Dialogue,        loj 
 
 Divine ;  upon  which  account  the  Crceji  word 
 yidiiy  was  by  the  Ancients  called  crWl*?  [im  « 
 £n^«t<r//?,]  from  Worjlnf  ^  the  Seventh  being  the 
 Z>^^  whereon  God  is  more  folemnly  adpred  j 
 for  fo  the  afpirate,  as  Prifcian  obferves,  is  very 
 frequently  turned  into  <r  or  j,of  which  we  might 
 afford  you  many  Examples.    We  further  read 
 what    Lampridim  faith   of  Alexander  Severm^ 
 That  on  the  7th  Day  he  reforted  to  the  Temple^  as 
 looking  on  it  without  doubt  a  very  folepin  time 
 dedicated  to  Religion.  So  that  upon  the  whole, 
 it  was  not  very  bold  in  (39)  Jofephm  to  aflert. 
 That  there  were  no  Nations^Greek  or  Barbarom^  but 
 whatrefpeiicdthisDay-j  which  jumps  with  what 
 Fhilp  faith,  who  calls  it'Eoj7"i'  TnipJ'iffxav,  the  ^f- 
 neral  Fefiival  of  the  World  ^  Holy  to  the  Greeks 
 as  well  as  Hebrews^  as  Clepiens  fpeaks,  (40)  aild 
 which  all  Mankind  Celebrate  with  Decency  and 
 Honour.    And  Thiloponw^  by  way  of  reafon.for 
 this  univerfal  confent,   adds.   That  all  agne  in 
 this^    That  the   confiant  revolution  of  fevcn  X)ays 
 confiitHtes  all  time  :    And  if  the  Greeks  aflign'd 
 thefe  Days  to  the  Seven  Planets,  it  was  becaufe 
 they  knew  not  the  real  occafion  of  that  number 
 fetdown  by  Mofes  concerning  Gods  working  on 
 the  Six  and  refting  on  the  Seventh-day  j  which 
 had  they  underftood,  the  confent  might  have 
 been  greater  between  the  Jews  and  them.    Thus 
 far  1   goj     but  thofe  who  are  better  r^ad 
 may  offer  more  Authorities  of  this  kind,   to 
 prove,   That  both  the  Patriarchs  and  Gentiles 
 had  the  knowledge  of  this  Fefiival,   which  is 
 what  you  and  the  Preacher  feem  to  deny.     If  I 
 am  under  any  miftake,  as  to  the  fence  of  what  I 
 produced,  pray  fet  me  right,  and  to  that  end  I 
 {hall  now  deiire  your  anfwer. 
 
 (39)  Adv.  Apion.      (40^  Steuchius  in  Geo. 
 
 H  4  ^.  To 
 
1 04        The  Second  Dialogue. 
 
 A,  To  deal  roundly  and  fincerely  with  you, 
 I  muft  fay,  ■  that  the  Tefiimonies  you  name,  have 
 not,  to  my  thinking,  that  ftrength  you  fuppofe, 
 to  convince  me  or  any  body  elfe.  That  the  Fa^ 
 triarchs  or  Heathens  had  any  refpedt  for  the  Sah- 
 i^ath~day.  And  ifi.  For  the  Patriarchs  and  thofe 
 Authors  you  produce  to  make  it  credible  that  the 
 Ancients  before  Mofes^  knew  and  obferv'd  it. 
 They  fay,  That  'on  the  Seventh  Day  God  ended  his 
 rvori^  and  refied  the  Seventh  Day  jrom  all  his 
 tVoris  which  he  made  ^  and  God  blejfed  the  Ser 
 "Venth  Day  and  fanchifed  it^  becaufe  that  in  it  he 
 had  refied  from  all  his  work  which  God  created 
 
 and  made. No  body  denies  this,  becaufe  Mo- 
 
 fes  faith  it.  Gen.  ii.  2,  3.  But  what  is  this  to 
 the  Patriarchs  before  Mofes  ?  what  Scripture 
 elder  than  the  Law,  gives  us  any  account  of  that 
 matter?  and  where  were  the  Fathers  com- 
 manded to  keep  the  Day,  and  does  any  one 
 Text  fay  they  kept  it?  (41)  Zanchiw^  one  of 
 your  Witnefles,  confefles,  that  tho'  he  will  not 
 go  about  to  contradiH  the  Opinion^  yet  it  cannot  be 
 eafily  proved  out  of  the  Sncred  Writings.  And  fo 
 Nofpinian^a  diligent  Searcher  into  the  Antiquity 
 and  Reafon  of  ail  Fefiivals^  declares,  that  the 
 Patriarchs  obferving  the  Sabbath^  is  not  to  be  made 
 good  by  the  word  of  God — and  that  furely  ought 
 to  be  done  to  give  it  the  credit  of  a  Confiitution. 
 
 But  what  if  in  reality,  there  was  no  fuch^/- 
 fiin^ion  of  Days  at  the  Creation,  tho'  Aiofes 
 makes  it  to  comply  with  the  capacities  of  the 
 People,  and  inable  'em  to  diftir^uilh  into  parts, 
 what  Siracides  teftifies  was  done  at  (42)  Once. 
 He  that  liveth  for  ever  Created  all  things  together, 
 k-  wes  Mofcsh  ufual  way  to  fpeak  ot  things^ 
 
 (41)  In  quartv  Pnrcepr; — '"  (42^  SimuU  VuIg.Lat. 
 
 t^or( 
 
 ■    % 
 
The  Second  Vialogne.         105 
 
 \ltnore  humano^'^    not  as  they  really  are,  but  as 
 the  Vulgar  underftand  'em  •,  as  when  he  calls  the 
 Moon  one  of  the  two  great  Lights^  becaufe  Ihe 
 feems  to  an  ordinary  Eye  bigger  than  the  other 
 Stars,   which  yet  in  bulk  and  compafs  far  ex- 
 ceed her.    And  fo  God  is  faid  to  refi^   which 
 is  a  word  applicable  only  to  Men  and  other 
 jimmals-^    who  after   they  have  labour'd  Six 
 Bays^  take  the  benefit  of  the  Seventh  to  refrefh 
 and  eafe  themfelves.    But  it  would  be  abfurd  to 
 imagine  that  any  fuch  (  43  )  wearinefs  could 
 touch  God  on  the  account  of  thofe  Works  he 
 did .    .Yet  in  this  allufion  'tis  fignificant  enough  ; 
 and  God  may  be  thought  to  refl^  when  he  only 
 forbears  doing  what  he  was  before  imflofd  in. 
 Belides,  it  would  refiedlon  the  notion  we  ought 
 to  have  of  the  infinite  Wifdom  and  Power  of 
 God,  to  think  he  needed  fo  many  Days  to  pro- 
 duce the  works  of  Nature,  when  the  firft  Chap- 
 ter of  Genefis  reprefents  all  done  with  a  bare 
 jiat^  and  his  willing  this  or  that  thing  to  be  done, 
 was  fufficient  of  it  felf  to  give  it  being.    (44) 
 He  fpake  the  word  and  they  were  made^   he  com- 
 manded and  they  were  created,     (^45  J  Yet  it  was 
 convenient  for  the  H.  Pen-man  to  defcribe  the 
 Creation  by  thefe  diftinHions  andfieps^  that  we 
 might  better  comprehend  the  Order  of  what  his 
 Almighty  word  did  in  an  infiant  ^  becaufe  oth^r- 
 wife  had  they  been  all  fet  before  us  (46)  in 
 common^  as  the  Son  oiSirach  fpeaks,  That  which 
 the  Creator  did  in  a  few  moments  by  a  mofb 
 compendious  and  exquifite  method,  according 
 to  the  Eternal  Ideas  in  his  mind,   would  to  us 
 have  feem'd  confnfion-^  neither  had  we  fo  well 
 
 C43)  ^e<^  cum  creivit  defefftu,  nee  cum  cejfavit  refeHni* 
 Aug.  in  Gen.  ad  lit.         (44)  Pf.  35.  p.  <(y  148.  5. 
 C45)  Plitres  dies  numerantuf  poster  flura  remm  genera—^ 
 
 known 
 
io6        The  Second  Dialogue, 
 
 known  the  dignity  of  the  Creatures,  and  how 
 the  Maker  was  pleas'd  to  preferr  the  exiftence 
 of  o^e  before  another. 
 
 The  likelihood  of  this  further  Ihows  it  felf, 
 from  the  defcription  given  of  the  three firfi  days^ 
 as  well  as  of  the  reft,  the  evening  and  the  morn- 
 ing were  the  firfi  day^  &G.  Whereas  it  is  evident 
 the  Sim  was  not  made  'till  the  fourth  day^  whofe 
 revolution  and  motion  divides  Time^  and  tnaies 
 Days  and  Tears -^  and  when  the  Sim  fets^  'tis 
 Evenings  and  when  he  rifes  'tis  Morning.  And 
 fo  'tis  exprelly  faid,  that  as  foon  as  the  Siin^ 
 Moon^  &c.  were  Created,  God  fet  ^em  in  the 
 firmament  of  Heaven  to  give  Light  on  th^Earth^ 
 and  to  rule  over  the  day  and  over  the  nighty  and  to 
 divide  the  light  from  darknefs.  To  fay  that  God 
 appointed  a  bright  Cloudy  or  fbrae  miracnlom 
 light  to  fijine  in  the  T)ay^  the  retiring  of  which 
 caufed  Darknefs  •,  Or,  (47)  as  St.  Bafil  faith, 
 that  the  Days  and  Nights  proceeded  from  the 
 emijfton  zvi^retraEiion  of  Light,  and  not  by  the 
 motion  oitht  Heavenly  Bodies,  is  veryunfea- 
 fonable,  when  we  find  he  was  ordering  and 
 fetling  the  courfe  of  Natnre.  Or  to  conceit  he 
 made  one  Light  thefirft  Day,  and  a  better  on  the 
 fourth  •,  Or  that  He  contracted  the  firfi  Light 
 into  the  Body  of  the  Siin^  Moon  and  Stars  and  the 
 like,  is  not  this  a  refietiion  on  his  Almighty  and 
 mofi  wife  contrivance,  to  undo  thus  his  firfi  Days 
 wori^  and  render  it  vain^  by  alteri-ng  or  making 
 it  better  ?  ♦ 
 
 I  am  not  alone  in  this  conjefture.  For  you 
 beard  before  what  Sir ac ides  faid.  Whofe  (48) 
 Book,  tho'  it  be  not  of  that  Credit  with  us,  as 
 among  other  Churches  abroad  where  it  is  ad- 
 
 C47)  Tho- p.  I.  "q.  67.  Arr.  4.  ad  tcrtiam. 
 C48;  Dr.  S^mds.  ccnf.  dc  lib.  Apocr. 
 
 iiiitted 
 
The  Second  Dialogue.        107 
 
 mitted  into  the  C^;7o;z  of  Scripture,  yet  furely 
 it  calls  for  as  great  veneration  as  any  common 
 Authority,  and  deferves  as  much  honour,  if 
 not  more  than  any  Writing  whatever,  below 
 what  is  confefTedly  Sacred,  and  didated  by  the 
 B.  Spirit.  J-^e  that  liveth  for  ever  hath  Created 
 all  thin ffs  \j.oiv')j  faith  the  Greek, /w/// the  Latin] 
 in  common^  in  g'fofs^  at  once  and  altogether, 
 (49)  So  Philo  the  Learned  Jew  underftands  that 
 place,  and  calls  it  Jilly  to  think  that  the  World 
 was  made  in  the  com^afs  of  fx  Days.  And  St.  Ah- 
 ^//y?/;7e,a  Man  of  excellent  infight  into  the  fence  of 
 Scripture,  is  of  the  fame  Opinion,  and  faith  that 
 there  was  but  one  time  (you  may  call  it  Day") 
 wherein  God  produced  the  World^  tho'  it  he  re^ 
 peated  (  $o )  fix  or  feven  times  to  difcern  the 
 works  of  the  Creation^  and  by  thofe  imaginary 
 intervals  or  fpaces  to  diftinguifli  them  the  bet- 
 ter. All  which  works  being  finijhed^  God  is 
 faid  to  refi^  becaufe  then  he  had  nothing  more 
 to  do,  but  by  his  ordinary  Providence  to  con- 
 ferve  thofe  Species  to  which  he  had  given  a 
 Being.  And  whereas  it  is  often  faid  by  Mofes 
 the  Evening  and  the  Morning  were  the  jirfl  Day^ 
 the  fecond  Z)^^,and  fo  on,  his  language  is  fuited  to 
 the  diviilon  of  that  time  in  which  the  Creation 
 was  carried  on,  yet  means  no  more  (as  that 
 Father  conceives)  than  that  the  Ending  of  one 
 piece  of  his  Work  may  be  called  (51)  Evening.^ 
 and  the  Beginning  of  another  Morning.^  which 
 being  difpatched,  produced  as  it  were  another 
 JEvening^  and  fo  a  third  till  all  the  Creatures 
 were  made.    And  becaufe  nothing  remain'd  to 
 
 (49)  'Evn6ef  -mvv  tib  o/«t&«t/  «$  »(^g^ii  xifffioy  yt^viveu* 
 1.  AlUg.  (50)  In  feptimo  die,  i.e.  eodem  Jepties  repetito. 
 dc  Civ.  Dei,  1.  xi.  c.  jr.  Significitt  omnia  fimul  fuijfe 
 €reataf  dith  Ludovicw  Vive  sou  iiiitoi  St.  Aug.  Vid.Augixh. 
 ia  Ceo.  ad  lie.  1.  i.  c.  7.    ($f }  Aug.  in  Ceo.  1.  4.  c.  S. 
 
 be 
 
io8.        The  Second  Dialogue. 
 
 be  done  after  the  laft  Creature  Ma^r,  therefore 
 God  refied  in  that  he  went  no  farther.  (52)  Or 
 more  myfterioufly  by  Morning  and  Evening 
 (which  he  applies  to  every  work  of  the  Crea- 
 tion) he  underflaads  the  two  forts  of  knowledge 
 we  have  of  things.  The  One  in  the  effence  of 
 God  wherein  the  y^z?^f/^difcover  all  ideas  di- 
 llindly  and  clearly  as  by  Morning-light^  and 
 thus  we  Ihall  fee  hereafter  when  we  arrive  at 
 their  Condition  •,  The  other  more  obfcurely,  as 
 in  the  Evenings  from  the  natures  of  the  things 
 themfelves,  which  we  get  with  more  difficulty 
 and  labour,  and  after  all  our  pains  may  be  mi- 
 ftaken,  according  to  that  of  St.  Faul^  now  we  fee 
 thro'  a  glafs  darkly  Qor  in  a  riddle]  but  then 
 face  to  face:  now  I  know  in  fart^  *hut  then  1  (liall 
 know  even  as  alfo  I  am  known.  Thus  St.  Aiigu- 
 fiine ;  and  if  he  gueifes  right,  it  is  no  wonder 
 that  the  Ages  before  Mofes  give  us  not  a 
 word  of  Gods  fix  days  work^  and  his  refling 
 on  the  feventh  day^  feeing  the  time  alotted  the 
 Creation  will  not  admit  that  diftinftion  ^  yet 
 the  Prophet  ufed  it,  that  by  this  means  we 
 might  better  difcover,  as  I  faid,  how  God  di- 
 geiled  all  the  Creatures  which  he  produced  in  a 
 moment  by  his  irreliftible  power. 
 
 But  take  the  literal  interpretation,  which  in 
 duty  to  Scripture  I  adhere  to,  that  God  wa^ 
 pleas'd  to  allow  himfelf  Days  for  the  doing  of 
 that  which  he  gould  have  done  as  well  in  a  mo- 
 ment •  yet  how  does  it  appear  that  God  refted 
 on  the  feventh  Day?  (53)  St.  Jerom  will  have 
 it,  that  the  Woman  was  made  on  the  Seventh  day  • 
 and  for  the  probability  of  it,  Steuchius  tells  us, 
 that  at  the  conclufion  of  the  Sixth  day  the  Crea- 
 
 (52)  Vid.  Coquscum  io  Aug,  de  Cir.  Dei.  l.xi.  c.  7,9. 
 (53)  Adr.  Jud. 
 
 "'  tures 
 
The  Second  Dialogue.        109 
 
 tures  were  brought  unto  -^dam  to  be  named ; 
 which  was  a  work  of  no  little  time,  and  being 
 at  length  wearied  with  it,  he  fell  into  a  found 
 Sleeps  and  on  the  Seve?nh'ciay  mornhj^  God  took 
 out  his  Rib  and  formed  it  into  a  Woman.  And 
 iffo,  the  (54)  whole  Seventh  day  was  not  fpent 
 in  refi  ^  nor  indeed  doth  the  Text  affirm  it,  be- 
 caufe  in  faying  that  God  fimfiied  his  work  on 
 that  Day,  it  is  implied^  that  fart  of  the  work 
 was  done  on  it  •,  which  the  (55)  Seventy  In- 
 terpreters, with  the  Syriac  and  Samaritan  Tran- 
 flators  perceiving,  they  thought  it  the  belt  way 
 to  read  it  thus.  He  ended  his  work  on  the  (ixth 
 Day.'  So  that  ($5)  St.  Jerom  obferving  this 
 difference  between  the  Greek  and  the  Hebrew ^ 
 he  fallens  on  it  to  expofe  the  rigorous  Sabbati- 
 z.ingoit\[z  Jews^  who  pretended  to  refi  in /- 
 mil  at  ion  ofGod^-and  yet  God  himfelf  did  not  fo 
 firiEily  refiy  as  to  give  them  an  Example  to  keep 
 the  Sabbath  in  that  manner. 
 
 Yet  granting  this  too,  Gods  reft  could  only 
 be  from  the  works  of  the  Creation  without 
 any  addition  or  increafe  of  new  Species,  yet  his 
 ■  bulinefs  of  ProwWf;7c«' ftill  went  on,  and  as  (-]•) 
 Driven  fpeaks,  we  may  fee  God  every  day  and 
 every  Sabbath-day  workings  in  making  his  Sun  to 
 ^nne^  and  his  rain  to  defcend  ufon  w.  So  that  as 
 (57)  St.  Augufiine  X^^s  the  Manichee^  the  Jews 
 needed  not  to  have  been  affronted  when  Chnfi 
 told  'em  my  Father  hitherto  worketh^  feeing  he 
 hath  now  as  much  care  and  labour  upon  him  to 
 
 C54)  ^'^'  ^"^^  nonfuit  quiete  tnwfaifa^  fed  perfcSo  o}ere 
 ejttt  deinceps  (^uievit  ut  hebram  coniextut  habet.  btcuch.  in 
 
 Gfn.     Css)  'E''  T"?  wVff  '^?  i>P^-    ^»  *<"^  ^fl  ""''"'  ^f 
 verbis  quawutaverunt  Saptentes  Ptolemaore^i.     Galac.  1.  xi. 
 c.  I  o.       (55)  qu.  Heb,  in  Gen.    ( t )  Orig  in  Num, 
 C57)  Adr»  Fauftum. 
 
 preferve 
 
no.      The  Second  Dialogue, 
 
 preferve  the  courfe  of  Nature,  as  it  cofl  him  at 
 the  firfl  to  put  it  in  motion. 
 
 But  to  proceed  yet  further ;  fuppofe  God 
 took  uipfix  Days  in  making  theUniverfe,  and 
 refied  the  fevemh^  and  thereupon  blefi  and  fan- 
 Bified  it^  yet  perhaps  it  isnotfo  eafie  to  fhow 
 what  date  thefe  words  bear,  and  when  the  In- 
 ftitution  commences.  'Tis  evident  Mofesvfxit 
 the  Book  of  Genefis^  as  well  as  the  Decalogue  or 
 two  Tables  of  the  Law  *,  and  in  both  places  he 
 ufes  the  fame  expreffion  of  Gods  re  fling  and  fan - 
 ftifying  the  Seventh  Day  •,  but  it  does  not  ap- 
 pear how  he  had  this  account  of  what  was  done 
 at  the  Creation,  whether  by  immediate  revela- 
 tion of  the  Spirit  at  the  very  time  he  was  pen- 
 ping  that  Sacred  Hiftory,  or  by  Tradition  from 
 Adam^  or  fome  other  of  the  Patriarchs  before 
 him.  \ixkit  former^  and  that  the  difcovery  was 
 firft  made  to  him,  then  the  Fathers  are  excufed 
 for  not  putting  in  pradice  an  Inftitution  they 
 knew  nothing  of,  and  which  did  not  begin  'till 
 they  were  laid  in  their  graves.  If  the  latter^ 
 that  this  account  came  by  Tradition^  does  it  not 
 feem  ftrange  \k\dX.Mo[es  who  made  the  obferva- 
 tion  of  the  Sabbath  into  fo  ftrift  a  Law,  and  in- 
 ferted  a  reafon  to  ftrengthen  it  from  the  exam- 
 ple of  God  who  rcfled^  blefl  and  fantlified  it, 
 Ihould  give  no  (58)  footftep  of  this  in  all  the 
 Book  of  Gene/is^  wherein  he  prefents  us  with 
 the  occurrences, of  above  2000  years,  and  yet 
 not  one  word  of  the  Sabbath.  Moft  likely  then 
 it  is,  that  there  was  no  fuch  thing  known  be- 
 fore the  times  ofMofes.  But  if  known,  it  made 
 no  figure,  much  lefs  had  it  the  force  of  a  Co»- 
 ftitHtion^  or  became  praAicable  till  the  Jem 
 grew  into  a  PoUtick  Body^   and  had  all  forts  of 
 
 ("58;  Curcellaeus  loftir.  J,  iv,  c.  1 1. 
 "  Statutes 
 
'the  Second  Dialogue,       1 1 1 
 
 Statutes  and  Ordhiances  Sacred  and  Civil  to  guide 
 and  govern  them  by  ^  and  then  this  among  other 
 things  commencing  a  Lnw^  to  make  it,  ifpof- 
 liblc,  more  folemn  and  binding,  there  was  fet 
 before  'cm  the  refi  of  God,  &c.  that  fo  the  jD/- 
 vine  Example^  as  well  as  Mofes^s  Authority^ 
 might  influence  them  to  celebrate  that  Day 
 which  God  himfelf  was  pleas'd  to  obferve  as 
 foon  as  the  Creation  was  over.  And  as  foon  as 
 they  had  all  the  inftances  of  Worfhip  prefcrib'd 
 'cm,  then  they  had  alfo  a  D^^fet  'em  to  do  that 
 Worlhip  in,  a  Day  originally  flindificd  by  the 
 reft  of  God^  and  by  a  Sacred  Decree  that  it  fhould 
 be  obferved  by  all  his  Servants  when  the  Time 
 came  wherein  they  appear'd  a  very  great 
 Nation, 
 
 And  until  this  time  arrived,  it  is  very  ob- 
 fervable  from  Scripture,  that  God  gave  'em 
 very  few  Precepts,  but  left  'em  for  the  moft 
 part  to  Natural  Religion^  and  as  their  Reafon  di- 
 reded  'em.  Adam  had  072e  only  Commandment 
 about  the  Tree  ^  Noah  TwOy  to  forbear  Murder^ 
 and  to  eat  no  blood  ^  Abraham  Th-^ee^  To  leave 
 his  Comtry^  To  walk  before  God  (but  how  is  not 
 faid,  unlefs  in  what  the  light  of  Nature  fhow'd 
 him)  and  To  circumcife  himfelf  and  his  Family  : 
 And,  for  the  trial  of  his  Obedience,  To  Sacri- 
 fice his  Son.  As  to  all  other  things,  he  and  they 
 were  left  to  their  own  judgment,  and  they  fer- 
 ved  God  in  fuch  a  manner  as  their  underftan- 
 ing  taught  'em.  Thus  we  find  Cam  and  Abel 
 Sacrificing,  but  no  mention  of  the  time,  nor 
 any  command  of  God  to  worlhip  in  fuch  a  way  \ 
 (59)  yet  Reafon  fuggefted  it  as  a  proper  in- 
 ftance  of  gratitude  and  honaage  to  their  divine 
 ■III  •  I  I  III  1— — «».i      '   '  »        .■  ■  I  ■ 
 
 (59)  Hoc  ntio  naturalH  diifat  ut  de  donk  fuk  homrttur 
 hfrimif  file  qiii  dedit,  Rupert  io  Gen.  &  Burgenf. 
 
 Bencfaiitor, 
 
1 1  a        The  Second  Dialogue. 
 
 Benefaftor,  whereby  they  tender'd  their  Firfl- 
 Fruits^  or  fome  part  of  that  Subftance  God  had 
 blefb  'em  with,  and  in  that  Ad  own  their  fub- 
 jedion  to  him  after  the  example  oiTenants  who 
 make  Prefents  to  their  Lords  to  recognize  and 
 own  their  Tenures^  and  the  dependance  they 
 have  upon  him.  And  being  thus  naturally 
 taught,  we  find  it  the  Dodrine  and  pradice  of 
 all  Ages,and  in  all  Places  •,  Accordingly  Por/)^^ry 
 informs  us  out  of  BermipfiUy  that  one  of  the 
 Laws  made  for  the  Athenians  by  Triptolemm  was 
 to  Feafi  their  Gods  with  Fruits.  And  Draco  puts 
 this  among  his  Laws,  to  honour  the  Gods  with 
 Firfl-Fruits.  And  Pliit^.rch  faith,  that  many  of 
 the  Grecians  in  their  ancient  Sacrifices  did  ufe 
 Bairley,  the  Firft-Fruits  being  offered  by  the  Citi- 
 z.eris.  So  Horace  tells  US,  that  the  ancie?Jt  Huf" 
 handmen  Sacrificed  a  Pork  to  f^efia^  and  Aiilk  ta 
 Sylvanm.  And  Ovld^  that  They  gave  the  Firfi 
 fruits  of  their  Corn  to  Ceres^  and  Wine  to  Bacchpu-^ 
 which  was  alfo  done  to  the  Hours^  Diana^  Ap- 
 polhy  &c.  as  we  fee  in  MeurfiHs's  Gr.  Fer.  So 
 that  Cain  and  Abel  did  no  more  than  what  Na- 
 ture direded  all  forts  of  People  j  but  that  it  was 
 then  done  with  little  Solemnity^  and  perhaps 
 without  any  certain  Rule^  partly  appears  from 
 that  of  Gen.  iv.  6.  then  began  Men  to  call  upon 
 the  Name  of  the  Lord — or  about  that  time,  Peo- 
 ple began  to  Fray^  faith  the  Chaldee  Paraphrafe, 
 (60)  to  Pray  in  common  or  by  way  of  Congrega- 
 tion 9  publickly  and  by  confent  doing  that  which 
 privately^  and  by  Families^  in  a  different  manner 
 and  on  different  Days  was  done  before.  But  no 
 news  of  the  Sabbath^  tho'  here  was  a  good  Op- 
 
 (  60  j  Tunc  ctxptum  eft  popularuer  colt  Dew.   Maria.  7«vo* 
 eare—\.  e.  Fdam  c'olere.  fiman.  Sa.  Tunc  coeptum  puHice  ^ 
 fer  cc$tHi  invocari.  A  Lap.  Publickly,  and  in  a  numerous  AC- 
 fcmbly.    Primens  in  Sat,  fic  Perer,  JmiWi  &c. 
 *  portunity 
 
The  Second  Dialogue,       1 1 5 
 
 portunity  for  Afofes  to  fpeak  of  th^xfoiemn  Time^ 
 as  well  as  of  a  more  folemn  Worjhip  Men  then 
 expreft  for  the  honour  of  God,  the  Generality 
 of  the  World  before  this,   giving  themfelves 
 over  to  the  adoration  of  the  Stars^  as  the  Hebrew 
 Dodors  report  the  flate  of  that  Generation.  And 
 tho'  in  thefe  days  Noah  is  faid  to  be  a  zealous 
 Preacher  of  Righteoiifnefs^  yet  we  have  no  account 
 oifet  times  for  his  Sermons,  but  he  took  any  op- 
 portunity fairly  offerd  him  to  Convert  and 
 Edifie  thofe  who  were  to  be  improved  by  what 
 he  taught,  without  regard  to  any  diftindion  of 
 Days,    as  afterwards,    of  which  in  that  Age 
 there  is  a  profound  filence.     And  of  him  it  is 
 further  to  be  noted,  that  he  had  no  more  than 
 thofe  [even  Precepts  which  we  have  by  Tradi- 
 tion, and  which  the  Rabbins  do  fay  were  given 
 by  God,  jirfi  to  Adam  and  then  to  Noab^  as. 
 That  theyjl]0i{ld  rvorjhip  one  God ^  and  abfiain  from 
 Idolatry -^    That  they  jhould  not  take  God^s  Name 
 in  vain  ^    That  they  ff-ionld  not  kill^    Nor  jieal^ 
 Nor  admit  incefinous  Marriages  ^  that  they  Jhoidd 
 not  eat  bloody    and  That  they  Jlwuld  ordain  Aia- 
 
 giftrates  and  Judges  to  pHnijh  fuch  Offenders • 
 
 But  as  for  remember  to  keep  holy  the  Sabbath^  not 
 one  tittle  of  it,  notwithflanding  that  in  after 
 Ages  Mofes  plac'd  it  within  his  two  Tables  j 
 yet  it  was  not  it  feems  worthy  that  Patriarchs 
 notice,  tho'  it  cannot  be  reafonably  expeded 
 that  He  or  the  Rabbins  would  have  omitted  it 
 on  fuch  an  Occafion,  had  there  been  fo  great  a 
 ftrefs  laid  upon  it,  and  that  they  were  com- 
 manded to  keep  it  holy.  (5i)  On  the  con- 
 trary, MaimonidesddivQvshimihlfthus.  "The 
 "  Men  and  Women-Servants  who  are  com- 
 "  manded  to  keep  the  Sabbath,  are  Servants 
 
 C^O  Mairaon,  rf<r^^. 
 
 I  "  that 
 
114        The  Second  Dialogue, 
 
 "  that  'are  circumcifed  •,  but  Servants  not  cir- 
 "  cumcifed  nor  baptiied,  but  only  fuch  as 
 "  have  received  the  Seven  Precepts  given  to 
 "  the  Sons  of  Noah^  they  are  as  fojourning 
 *'  Strangers,  and  may  do  works  for  themfelvcs 
 "openly  upon  the  Sabbath.  Where  we  fee 
 he  diftinguilhes  between  the  condition  of  Reli- 
 gion under  Noah  and  Mofes-^  and  tho'  the  Utter 
 required  the  obfervation  of  the  Sabbath^  yet 
 thofe  who  followed  the  way  of  Noah  were  not 
 obliged  to  it,  his  Laws  reaching  no  further 
 than  the  Particulars  before-named  -^  which  in- 
 ferrs,  that  Noah  was  a  ftranger  to  the  SMnth^ 
 or  at  leaft  neglefted  it.  Becaufe  other  wife, 
 had  it  been  an  inftance  of  Religion,  fo  great 
 and  neceflary,  asfome  would  have  it,  the  Peo- 
 ple mull  have  fhew'd  refpeft  to  t^':is  as  well  as 
 to  the  reft  of  his  Ordinances,  and  had  kept  the 
 Sabbath  whether  Circumcifed  or  no. 
 
 B.  'Tis  much  indeed  Noah  (hould  be  fo  very 
 filent  in  this  Pointy  yet  the  obfervation  of 
 (61)  Hofpniaji^  touching  what  that  Patriarch 
 did,  is  very  material ;  and  his  fending  out  the 
 Dove  on  the  [evcnth-day^  was  (as  He  and  Sim- 
 lern.}  thinks)  on  the  account  of  the  Sabbath. 
 
 yi.  I  muflconfefs,  (63)  fome  fuppofe  from 
 hejice,  that  Noah  on  that  Day  performed  his 
 moft  folemn  Devotion  to  God  with  Prayers  for 
 good  news  to  be  brought  him  concerning  the  a- 
 batcment  of  the  Flood. But  certainly  (64)  Toftatni 
 better  refolves  it  thus.  That  Noah  by  that 
 means  was  defirous  to  learn  whether  the  Waters 
 decreafed :  For  Water  being  a  moift  Body,  it  is 
 influenced  by  the  Moon.^   to  whofe  motion  the 
 
 (62)  In  Hijloria,  Diiuvii  columlM  ex  Area  emiffa  Septe- 
 ihirio  dierum-intervaHo  ratwne  Snifbati  videntur.  De  Feft.  Jud. 
 (62)  Affcmbly  m  loc.        (64}  Abulcnf.  in  Gen. 
 
 Patriarch 
 
The  Second  Dialogue.        1 1 5 
 
 Patriarch  had  a  fpecial  regard  at  this  time. 
 Bccaufe,  as  She  is  cither  in  Oppojition  or  Co»- 
 JHn3:ion  with  the  Sun  in  her  increafe  OF  Wane^ 
 there  is  proportionably  an  increafe  or  decreafe 
 of  the  Wate4;s.  So  that  Noah  conlidering  the 
 Moon  in  her  feveral  Ounrters^  which  you  know 
 confifts  of  fo  many  [even  days^  he  fent  forth  the 
 Dove  to  bring  him  tidings,  and  this  he  did  for 
 four  tiynes  ^  and  the  4?/?  time  the  Moon  being  in 
 her  lafi  jQuarter^  when  by  the  ordinary  courfe 
 of  Nature  the  Waters  ufually  are,  and  by  the 
 will  of  God  were  then  much  abated  -^  the  Dove 
 which  was  fent  out  had  found  footing  on  the 
 Earth,  and  fo  returned  to  the- Ark  no  more — 
 And  this  is  all  can  be  drawn  from  thatpafTage, 
 which  has  more  of  Philofophy  than  (65)  Reli- 
 ^ion  in  it. 
 
 B.  You  were  fpeaking  of  Cain  and  Ahel.  It 
 is  faid  of  them,  that  in  procefs  of  time  they 
 broufrkt  their  Offerings  unto  the  Lord^  fo  we  ren- 
 der it,  but  in  the  Hebrew  it  is  (65)  at  the  end 
 of  days  ^  which  befpeaks  a  ft  time  for  Sacrifice, 
 and  in  all  likelihood  the  Sabbath.  For  as  by 
 Days  are  meant  the  Days  of  the  Weeh^  fo  the  end 
 of  thofe  Days^  or  the  lafi  of  em  may  well  fignifie 
 that  which  concludes  the  Week,  I  mean  the  time 
 confecrated  to  the  fervice  of  the  Creator.  And 
 of  this  mind  are  the  Affembly  of  Divines^  who 
 conceive  the  Phrafe  intends  the  Sabbath  as  a  Day 
 fpecially  fanftified  from  the  beginning. 
 
 A.  The  words  of  thofe  Divines  are,  "  That 
 "  by  the  end  of  Days  may  he  meant  the  Sabbath — 
 but  they  deliver  thcmfelves  doubtfully,  and 
 therefore  in  the  fame  place  confcfs — "  that 
 
 (65}  Qua  religio  in  ijia  aSione  apparet^  Nome  petuit 
 iUudfactre  refpe^u  curfm  luna  fmgulu  feptem  diebm  novam 
 faciem  nobk  exhibentk,  Sec.    Curcellx.  de  efu  faog.  c.  6. 
 (66)  D'n;sj50,  Gen.  4.  3. 
 
 1  2  "  ftfiially 
 
1 1 6       The  Second  Dialogue. 
 
 "  ufnally  the  words  are   taken  for  a  difiafjce  of 
 "  time  of  greater   extent  than  the  compafs   of  a 
 "  Weei^  yet  it  might  be  a  certan  time  by  citfiom 
 *'  or  conflitntion-^  rvhich  7!0W  being  corn-pleat   and 
 "  ntn  to  a  period^    they  both  make  tkfir  Ohlaticns 
 "  to  God  as  followeth — Wherein  we  are  agreed, 
 that  probably  it  might  be  fome  fet  time  ^   But 
 that  it  was  the  Seventh-day^  or  every  Seventh- 
 day   the  exprelTion  does  not  prove  it.     The 
 (67)  Tranllations  of  greatelt  figure  render  it, 
 after  fome   days.     A  Lapide,     after  foyne years -^ 
 (58)  and  St.  Amhrofe  inclines  that  way,    and 
 on  this  account  charges  Cain  with  a  double 
 faulty  one  that  he  w as /o  ^/^?^  before  he  came, 
 the  other  that  he  did  not  offer  the  choiccft  of 
 his  Flock.     Becaufe  that  which  recommends  a 
 Sacrifice  is,  To  offer  what  we  fet  a  value  on, 
 and  to  do    it  quickly  and  without  hehtation. 
 Mr.  uiinfivorth^   a  Perfon  of  good  infight  into 
 Hebrew   idioms,  turns  it  ^n  the  end  of  the  Tear^ 
 at  which  time  it  was  cuftomary  among  many 
 Nations  in   molt  folemn  manner  to  Sacrifice 
 unto  God,  and  give  him  thanks  for  blefling 
 the  fruits  which   they  had  gather'^d   in.      So 
 the     Law     of    Aiofes     commanded  \       and 
 thence    was    the     \_FeflHrn    A'fffjis^     or    Fe- 
 jium  Collect <ef^  .  the  JH/arvefi    Feajt    among  the 
 Jews  ^    an  Order,     as    by  this   inllance  ap- 
 peareth,    obferved  by    the    Patriarchs    from 
 the   very  beginning  ^    and  the  ufage  at   lalt 
 prevail'd  with  tlje  Gentiles  •,  the  Ancient  Sacrifi- 
 
 ("67  )  The  Targ.  of  Onkelos^  the  Samaritan  and  Syrtjc 
 fay  poji  aliquot  dies.  The  Arabkkj,  ctm  aliquot  dies  pra- 
 teriiffent.  ^uniiu  and  Tremelliiu  rcferr  to  St.  Marl^t  <A* 
 v(ie§covy  c,  ai,  The"70  ftf^' ^;twj>«tf.  (<^8^Li.c.  7. 
 di  Cain— 
 
 ces. 
 
The  Second  Dialogue.         117 
 
 tes^  (69)  faith  Ariftotle ,  and  Affemhlies  to  that 
 end  beh!g  after  the  gathering  in  of  the  Fruits.     For 
 further  confirmation  of  this,  hefhowsus,  that 
 very  frequently  in  Scripture, 
 Tears  go  by  the  name  of  Days^    Levit.  i<,.  2p,  30. 
 and  a  full  Tear  is  called  a  Tear    i  Sam.  1.20. 
 of  Days.     So  that  the  fence  is,    ^^^^  3+-^22. 
 That  at  a  certain  Time  about  the     a^^,  .^\ 
 
 J     r     1  •  I     ^;     I        Amos  4.  4. 
 
 end  of  the  Tear^  Cam  and  Ahel^    Deut.  14.  28. 
 according  to  the  Inftrudions    Exod.  13.  10. 
 they  had  from  their   Father,    »  Sam.  i.  3. 
 brought  their  Offerings,     as 
 their  acknowledgments  of  the  Divine  Good- 
 nefs  in  blefTing  and  increafmg  their  Flocks  and 
 Fruits.     But  to  fay  that  this  was  on  the  Seventh* 
 day  or  Sabbath^  tho'  it  were  fo,   yet  to  be  fure 
 this  Text  doth  not  much  contribute  to  prove  it, 
 and  therefore  I  wonder  to  find  it  infifted  on. 
 
 B.  I  cannot  deny  but  the  word  [_  Days'} 
 very  often  lignifies  Tears^  as  foon  as  that  way 
 of  computation  by  Tears  began  ^  but  I  am  per- 
 fwaded,  that  in  the  Infancy  of  the  World  they 
 reckon'd  only  by  Weeh^  or  a  feptcnary  revolu- 
 tion of  Days  according  to  the  Rule  God  him- 
 ielf  fet  'em,  Gen.  2.  on  the  feventh  day  God 
 refled^  &c.  making  thereby  every  feventh  day 
 a  full  period.  So  that  as  I  faid  before,  the  end  of 
 days  might  be  well  conftrued  into  the  Sabbath, 
 or  that  Holiday  which  concluded  the  Week, 
 and  on  which  it  is  probable  Cain  and  Abel  made 
 their  Oblations.  And  according  to  this  way  of 
 account,  we  find,  that  when  Jacob  took  it  ill, 
 that  2.itQV  feven years  Service  Laban  (hould  lb  im- 
 pofe  on  him  as  to  give  him  Leah  inftead  of 
 Rachel^  Laban  pacifies  him  with  this  Promife, 
 that  if  he  would  be  content  to  fidfJl  Leah's- 
 
 (  6p  )  Ethic.  1.  6. 
 
 I  3  Weeky 
 
f  1 8       The  Second  Dialogue. 
 
 Weeh^  or  proceed  to  conrumraate  the  ifi  Mar* 
 riage  by  continuing  the  Wedding-fea/l,  and 
 Bedding  Leah  for  the  term  of  a  Seven-night  ac- 
 cording to  cuftom,  that  then  he  fhould  have 
 Jiachel  likewife  ^  conditionally  that  he  fervcd 
 him  [even  years  longer.  Fulfill  her  Week  and  we 
 will  give  thee  this  alfo.  j4nd  Jacob  did  fo^  and 
 fulfilled  her  Weeh^  and -he  gave  him  Rachel^  Gen. 
 xxix.  27. 
 
 -^.  If  by  Weel  you  mean  a  conftant  revolu- 
 tion and  return  of  7  days^    which  ended  make 
 that  period  of  time  we  call  by  this  name,  'twill 
 be  hard  to  fhow,  that   the  Patriarchs  diftin- 
 guifhed  the  year  in  that  manner,  but  rather  dir 
 vided  it  by  Mombs  and  Days.    But  if  by  Week 
 you  underftand  the  term  of  [even  4ays  as  a  pro- 
 portion of  time  obferved  for  the  celebration  of 
 Nnftials^   we  will  not  quarrel  with  you  about  a 
 word    wherein    Tranflators   anticipate^    and 
 which  they  borrow  from  after  Jtges  to  repre- 
 fent  the  fame  number  of  days  our  Week  confifts 
 of,  tho'  the?7  among   them  there  was  no  fuch 
 notion.     Plain  it  is  that  the  cuflom  (70)  of 
 the  Jews  called  for  as  rnany  days  as  make  the 
 Week  at  prefent,   to  folemnize  a  Wedding  in  \ 
 and  if  a  Man  married  a  Maid^  [even  were  fpent 
 in  Mirth  and  Feafting,   but  if  a  Widow  three. 
 And  fo  by  way  of  explanation  the  Syriac  faith, 
 fulfill  her  Feafi.     But  Junius  and  Tremellim  more 
 fi]lly,fufFer  ikitfcven  days  feafi^now  begun^to  beful- 
 filed  by  accompanying  Leah^   and  after  that  thoif 
 fljalt  have  her  aljo  whom  thou  'dcfirefi.  This  is  con- 
 firmed by  what  Sampfon  propofed  to  his  Bride- 
 Men  ^/w*//,  faith  he,  fut  forth  a  Riddle  to  you^  if 
 you  can  certainly  declare  it  to  me  within  the  feven 
 days  oftheFeafij]udg.  xiv.  1 2.   This  was  agree* 
 
 »  I  " 
 
 (70)  Maimonid.  Treat,  of  Wives,  ex.  Scft,  12,  13. 
 
 *    .  able 
 
The  Second  Dialogue,        up 
 
 ^ble  to  the  pradice  of  all  Nations  \  Which  at 
 their  Marriages^  Births  and  Burials  have  fet  a- 
 part  certain  times  to  exprefs  t\\t\x  joy  or  grief  in^ 
 and  that  for  a  longer  or  fljorter  date  as  the  Oc^ 
 cafion  and  Cowntry  required.     Heretofore^  faith 
 A  Lapide,    Seven  Days  were  alotted  to  confnm- 
 mate  a  Marriage^    as  now  three  ^  yet  the  Hehrero 
 •faith  no  more  than  ^5^  Seven  •  and  upon  the 
 uncertainty  of  what  that  Seven  lignifies,  whe- 
 ther Days  or  Tears^  Interpreters  differ.    (71) 
 For    Jojephm  affirms  it  to  be  feven  Years  be- 
 tween the  two  Marriages',  and  when  the  other 
 [even  Tears  were  expired  he  Married  Rachel.  And 
 if  he  be  in  the  right,  (who  was  a  very  Learned 
 "Jew^  and  v/ell  verfed  in  the  Language  and  Cu- 
 ftoms  of  his  Country)    then  there  is  not  in  this 
 Scripture  the  leaft  fhadow  of  a  I'F*?^)^/)/  period, 
 fuch  as  is  meant  in  the  Queftion.    But  I  muft 
 own  1  diflent  from  Jofe^hns  in  this  Particular^ 
 and,  (72)  with  St.  Aitgufhine^  think  it  very  un- 
 juft  to  put  off*  Jacob  feven  years  longer  ^    and 
 therefore  Laban  muft  be  rather  underllood, 
 that  he  would  perfwade  his  Son-in-Law  to  have 
 patience  only  for  fcven  days  to  finifti  the  other 
 Marriage,   and  then  he  fliould  be  fure  to  have 
 her  Sifl:er.    The  Original  indeed  with  the  Tar- 
 gum    of  Onkelos^    the    Samaritan   and    Arahick 
 Verfions  fay  no  more  than  fulfill  the  feven.  (73) 
 But  the  Supplement  of  the  Vulgar  Latin  is  ne- 
 ceflary,   and  it  is  rightly  Engliftied  fulfill  her 
 Week.    Or  after  the  (74)  Greek,   com^leat  all 
 her  Sevenths  ^  i.  e.  every  inftance  of  the  Mar- 
 riage S6lemnity,  both  as  to  time  and  all  things 
 elfe.    This  doubtlefs  muft  be  the  fence  of  that 
 
 C7i>  Antiq.  1. 1.  c.  19.  ("  72)  Aug.  in  Gen.  Valde 
 
 iniqmm  Jacob  faSaciter  decepuim^   &c.  (7?)  Inifle: 
 
 hebdomadim  dierum,       (  74  )  SvyTEM^v  vv  iti  l^^fw. 
 
 I  4  *  place, 
 
1 3.0        The  Second  Dialogue* 
 
 place,  as  appears  from  the  Story  it  felf,  if  wc 
 confider  it.    For  Jacob  abode  with  Laban  20 
 Years,  as  we  read  Gen.xxxi.  38,41.  at  the 
 i4.th  of  which  Jofeph  was  born,    and  before 
 which  time  Rachel  having  been  a  good  while 
 Barren,  and  fo  defpairing  of  Iflue,gave  her  Maid 
 JBilha  to  her  Husband,   who  had  by  her  two 
 Sons,    before  fhe  her  felf  had  any,    as  we  fee 
 ^h.  30.     And  therefore  it  muft  follow    that 
 Rachel  was  Married    before  the  fecond  [even 
 years   after  his  Service  was  expired  ^    which 
 proves  it  to  be  no  more  than  a  Week  of  days^  at 
 the  end  of  which  Jacob  Married  Rachel  like- 
 wife.     ButJiovv  far  does  this  operate  to  make 
 good  what  youpropofe?    The  Hebrews  were 
 wont  to   allow  fometimes  feven^    fometimes 
 three  days  for  the  celebration  of*  a  Wedding  • 
 Therefore  the  Patriarchs  computed  Time  as  we 
 do,  by  Sepenaries  or  Weeks ^  within  the  compafs 
 of  which  they  always  obferved  a  Sabbath.     We 
 read  in  Tullyh  Epiftles  (before  cited)  the  word 
 hebdomada^  which  is  the  Tranflation  of  the  He- 
 brew Seven^  and  our  Englifh  Week^   but  no  oft- 
 ner  than  we  find  it  here  in  the  Book  oiGenefis. 
 And  we  read  moreover,  that  it  was  the  way  of 
 the  Jews  to  folemnize  their  Marriages^  as  alfo 
 to  mourn  for  [even  days  together :  So  there  was 
 a  Cuflom  among  the  Romans^   at  the  death  of 
 their  Friends,  to  meet  in  the  Houfe  of  the  De- 
 ceafed  for  Jeven   days  before  Burial^  (75J  to 
 inake  great  lamentations  and  outcries,  to  the 
 end,   that  if  the  Party  were  not  really  dead, 
 but  only  in  a  Swoon  or  deep  Sleef^    the  noife 
 might  awake  and  recover  him.     Yet  I  think 
 this  Argument  does  not  demonftrate  any  fuch 
 tVeekly  frppHtation  among  the  ancient  Romans^ 
 
 (7S)  Ad  concIamandum» 
 
 who 
 
The  Second  Dialogue.         121 
 
 who  reckon'd  their  Tears  by  Months^  and  their 
 Months  by  Kalends^  Nones  and  Ides^  as  I  before 
 noted  to  you  j  and  as  to  the  reft,  1  leave  you 
 to  apply  it. 
 
 B.  The  Expreffion  barely  in  it  felf,  and  li- 
 mited to  this  cuftom,  may  not  commence  an  ar- 
 gument to  fecure  the  Hypothefis  j  but  con- 
 fider'd  as  a  Comment  on  the  prime  inftitution  of 
 the  Sabbath^  when  Cod  refied  and  hleffed  the  JDay^ 
 this  praftice  fappofes  the  Inftitution  obferved 
 in  thofe  early  Times ,  and  probably  the  Patri- 
 archs appointed  fo  many  Days  for  their  Nup- 
 tials  on  the  fame  Reafon  th^  Rabbins  give  why 
 Clrcumcifion  was  to  be  the  8th  Day  after  the 
 Birth  of  the  Child,  that  fo  one  Sabbath  might  be 
 furc  to  pafs  over  it,  to  fandifie  the^  Ceremony 
 when  they  went  about  it.    And  in  this  fence  I 
 take  that  of  job  (j^c)  There  was  a  Day  when 
 the  Sons  of  God  came  to  frefent  themfehes  before 
 the  I-or^.- Again,    (77)    There  was  a  Day^  &c. 
 Which  evidently  fhows  that  the  Patriarchs  had 
 their  flated  Days  for  Religious  Worfliip.    For 
 this  Job  lived  fome  Generations  before  Abra- 
 ham^ and  is  look'd  upon  to  be  that  (78)  fobah 
 in  Genefis  who  was  ^Qpxth  from  Noah.     And 
 in  great  likelihood  thofe  Days  were  WeeMy^ 
 according  to  Laban's  Language,  and  the  Divine 
 Teflon  which  God  taught  Mam^znd  Mam's  Po- 
 fterity.     "  j^nd  to  be  fure^  had  the  2d  Meeting 
 *'  of  the  Sons  of  God  in  this  Book  been  at  a  greater 
 "  difiance  than  a  Week  from  the  firfi^  Satan  had 
 loft  all  his  patience  j  and  thereupon  had  addrefs^d 
 God  to  in  large  his  Commijfion^    and  lengthen  his 
 "  ain. 
 
 (.(. 
 
 *'  Ck 
 
 (16)  Job  i.  5.  (77  )  Jobii.  i.        (  78}  Septimum 
 
 diem  volunt  aliqui  Jobum  Saerificiit  celebraf:.  Aben-Ezra- 
 Vid,  Gen.  Chroh. 
 
 ^  A  The 
 
12  2         The  Second  Dialogue, 
 
 A.  The  Prolapfarian  DoHrine  doth  more  fully 
 explain  what  you  call  the  frime  Inftitntion  and 
 Original  of  the  Sabbath,  than  thofe  pradical 
 Comments  yqu  ufe  to  confirm  it.  And  in  that 
 way  of  refolution,  there  is  no  more  abfurdity 
 in  this  than  (79)  in  other  Examples,  and 
 particularly  in  that  alTertion  which  makes  Chrifl 
 the  Lamb  of  God  Jlain  from  the  foundation  of  the 
 World.  For  tho'  he  was  not  actually  Sacrificed 
 'till  the  fulnefs  of  time  was  come  under  Pontim 
 Pilate  the  Roman  Deputy ;  yet  we  give  his 
 Sufferings  an  earlier  date,  (So)  and  Michael  the 
 Arch-Angel  is  faid  to  overcome  the  Dragon  by  the 
 blood  of  the  Larnb^  becaufe  it  was  virtually  flied, 
 and  he  flain  in  the  Eternal  purpofe  of  his  Fa- 
 ther. "  For  when  things  are  once  fat  into  a 
 '■'  Divine  Promife  they  are  faid  to  he^  becaufe 
 *'  tho*  they  do  not  attain  to  aElual  exifience  ''till 
 "  long  after^  yet  the  Promife  gives  ^em  a  real 
 *'  Beings  a  metaphyseal  Ejfence^  as  a  Rofe  in 
 '*  Winter,  God  bleffed  and  fanilified  thii  Day  • 
 True,  no  Man  gainfays  it,  becaufe  we  find  it 
 {6  in  Genefis^  a  Book  written  by  Mofes^  who 
 was  infpired  to  pen  it.  But  how  (hill  I  be 
 afTured  that  this  difcovery  of  God's  fandtifying 
 the  Day  was  not  made*by  the  Holy  Gholt  to 
 that  Prophet  ?  To  fay,  God  taught  it  Adam 
 begs  the  Qucftion.  For  how  do  we  come  to 
 learn  this  Secret,  when  we  have  not  one  Syl- 
 lable concerning  the  Sabbath^  or  the  obfervation 
 of  it  'till  the  days  of  Mofes.  Yes,  Lahan  has  his 
 Week^  and  Job  his  folemn  Days  of  Devotion. 
 I  take  this  to  be  dealing  with  Scripture,  as  Chy- 
 mifls  do  with  fome  forts  of  Bodies,  which  they 
 torture  and  fqueeze,  to  extract  EiT^nces  or  Spi- 
 
 (79)  Vid.  Exod.  xvi.  32.  in  eo  loco  cammemorat  fmd 
 ftfiea  fallum  efty  AMg,         (80}  Rev.  xii.  11. 
 
 rits 
 
T'he  Second  Dialogue,        125 
 
 rits  which  were  never  in  'em.  The  Interpre- 
 ters are  not  few  who  take  pains  to  veil  the 
 clearcft  light  •,  and  if  the  Text  fhould  be  hard 
 in  it  felf,  they  make  it  ten  times  harder.  But 
 to  come  to  this  palTage  concerning  Job  ^  where- 
 in there  are  fo  many  perplexities  about  his  Fer^ 
 fon^  Condition^  and  Age  he  lived  in^  as  alfo 
 what  is  meant  ^y  the  SonsofCod^  and  how  and 
 xohen  they  prefemed  themfehes  before  the  Lord^ 
 that  we  have  little  incouragement  to  draw  any 
 conclulion  from  him  or  thofe  words  you  quoted 
 to  clear  the  Dodrinc  we  are  now  upon  9  Yet 
 Tho'  fome  doubt  whether  there  was  ever  fuch 
 aPerfonas  Job'va.  the  World,  and  look  on  his 
 Boo\  (81)  as  a  piece  of  P<^f fry,  and  a  Theme  to 
 difcourfe  on  Providence -^  yet  we  muft  needs 
 allow  him  a  red  Beings  becaufe  the  Prophet 
 Ez.ekiel  and  the  Apoftle  St.  James  both  mention 
 and  make  him  ftand  on  the  fame  certainty  with 
 Noah  and  Daniel  ^  and  withall  propoling  him 
 as  an  Example  of  Patience,  it  fufficiently  proves 
 that  there  was  fuch  a  Man. 
 
 The  Book  was  divinely  writ,  and  is  of  ex- 
 cellent ufe  to  confirm  the  notion  of  Providence, 
 For  it  has  been  a  Queftion  in  all  Ages,  both 
 withtn  and  without  the  Church,  Why  Good  Men- 
 are  ajjli^ied^  and  III  flden  flonriflj :  Events  vjhich 
 feem  fo  inconfiftent  with  the  Care  and  Conduft 
 of  a  juft  and  gracious  God  j  and  which  being 
 mifunderftood,  have  adminiftred  occalion  for 
 feveral  People  to  deny  the  Deity,  and  attribute 
 all  either  to  Chance  or  Defiiny.  But  the  Hiftory 
 of  this  Holy  Man,  his  Sufferings,  and  the  Dif- 
 putes  thereon  between  him  and  his  Friends,  do 
 
 (81}  Z;t  parabokm  conjUlam  i^e  thema  diffutationU  it 
 PivJM  Prowflfewrw.— Anconin,  Florent.  Chron.  P.  i.  C.  8. 
 Tit.  3.  Scft.  12. 
 
 very 
 
124         The  Second^  Dialogue. 
 
 very  much  conduce  to  folve  the  Riddle.  For 
 S^ob  being  fo  feverely  handled  by  Satan^  as  we 
 find  in  the  two  firft  Chapters  ^  tho'  his  Wife 
 could  not  on  that  account  perfwade  him  to  cnrfe 
 God  And  die^  yet  he  forbore  not  to  difgrace  the 
 day  of  his  Birth^  and  to  wilh  the  f  82  j  Night 
 had  perijl}ed^  wherein  it  was  faid^  there  is  a  man- 
 child  conceived.  Upon  this  Eliphaz,  Bildad  and 
 Zofhar  his  3  Friends,  charge  him  with  want  of 
 Religion  :  And  being  Perfons  who  own'd  Tro^ 
 vidence^  they  juftifie  the  proceedings  of  God, 
 and  accufe  him  of  fome  wickednefs  ftho'  not 
 openly  knownJI  which  provoked  the  All-wife 
 Judge  to  give  him  this  ufage.  This  makes  Job 
 ftrain  a  little  to  vindicate  himfelf,  and  convin- 
 cing the  3  Difputants,  That  Sin  is  not  always 
 the  Canfe  of  Mens  misfortunes^  lie  happens  to 
 let  go  fome  words,  which  EUhn  a  Stander  by, 
 thought  pinched  too  much  on  the  divine  Jnfiice^ 
 and  fo  rebukes  him  for  it.  In  the  conclulion, 
 God  was  pleas'd  (83)  out  of  a  Whirl-wind  to 
 fet  'em  all  at  rights,  and  checks  Elihu  for  judg- 
 ing too  hard  of  Job  ^  as  he  chides  alfo  the 
 Holy  Man  himfelf  for  not  being  more  wary^ 
 tho'  innocent^  in  his  expreflions,  which  gave 
 the  Hearers  reafon  to  think  amifs  of  his  Ju- 
 flice :  But  is  very  angry  with  the  other  Three, 
 for  calling  his  Servant  an  Hypocrite^  and  belie- 
 ving him  to  deferve  all  thofe  pains  and  lofles, 
 whereby  he  intended  only  to  fry  his  patience 
 and  fubmiflion,*  having  a  defign  to  reward  him 
 with  a  double  portion  of  Temporal  Hafpinefs^  as 
 well  as  afterwards  with  Eternal  Life,  And 
 therefore  he  commands  'em  to  go  immediately 
 and  offer  Sacrifice  to  atone  for  this  Vnchari- 
 tablenefs  towards  their  good  Friend,   and  the 
 
 (Sa)  Job  iji.  3.     ,   (83)  Job  xxxvjii.  !• 
 *'  wrong 
 
The  Second  Dialogue.        125 
 
 wrong  Opinion  they  had  of  his  own  Condud 
 and  Providence.  This  is  the  Subftance  of  that 
 Book  which  (84)  fome  conceive  purpofely 
 writ  by  Mofes^  to  keep  up  the  Spirits  of  the  If- 
 Thelites  under  their  bondage  in  Egyft^  and  make 
 'em  hope  for  an  happy  iiTue,  as  Job  had,  out 
 of  all  their  flreights  and  troubles.  (85)  Yet 
 others  con  fid  er  it  a  work  of  Solomon^  or  one 
 of  the  ^rophets^  and  many  will  have  Joh  him- 
 felf  to  be  the  yiuthor  of  it,  or  one  of  his  Com- 
 panions. But  this  is  uncertain  j  we  imploy 
 our  minds  rather  on  the  Book  it  felf,  which  as 
 it  contains  an  Heroick  inflance  of  Religions 
 Fortitude  and  Patience^  fo  it  is  Recorded  to 
 give  us  a  right  fence  of  what  God  defigns  in 
 thefe  Events,  and  to  incourage  us  to  follow  an 
 Example^  fo  honourably  remembred,  and  fo 
 well  requited  for  his  prefent  Sufferings.  But 
 of  this  by  the  by. 
 
 The  Point  in  Debate  is  who^  what  and  when 
 he  was.  You  place  him  before  Abraham^  and 
 if  fo,  he  may  be  that  Jobah  who  was  the  Son  of 
 Jocthan  in  Genefs  x.  29.  But  this  Opinion 
 does  not  find  much  countenance  from  the  In- 
 terpreters of  that  place.  Several  indeed  own 
 him  for  Jobab  the  Son  of  Zera  in  Boz.ra^  and 
 for  this  Vy'e  have  the  Authority  of  the  70,  who 
 at  the  concluiion  of  the  Book  make  this  Supple- 
 ment. ''  Jlnd  thefe  are  the  Kings  that  go- 
 ''  verned  in  Edom^  firfi  Balak  the  Son  of  Beor^ 
 "  and  after  him  Jobab  called  alfo  Job — So  that 
 He  was  the  2^  King  in  Edom^  and  Succeflbr 
 to    Balak^    or  as  he   is  named    in  the  Book 
 
 C84)  Sunt  qui  opinantur  Mofem  Hiftamm  Jsb  afud 
 Jethro  focerum  fuum  in  ttru  MadUn  reperijfe,  &c.  Chemnic. 
 Exam.  Cqdc.  Trideot.  (_  8^  )  Anton.  Chron.  dc  Job 
 
 Igco  cir> 
 
 (U)  of 
 
126       The  Second  Dialogue. 
 
 (85)  of  Chronicles^  Bela  the  Son  of  Beor^  who 
 being  dead^  Jobab  the  Son  of  Zero,  in  Bofra^ 
 Reigned  in  his  flead.  Whence  it  appears,  faith 
 a  Lapide^  that  Job  was  a  King  in  Iditmea^  and 
 the  xd  in  order  ;  and  He  cites  Philo^  Origen^ 
 Aihanafim^  Chryfofom^  Augnf^ine^  Etifebins  and 
 Others  of  the  fame  Mind,  (87)  as  was  alfo 
 Jfidore^  who  makes  him  the  4^th  from  Efan, 
 That  he  was  a  great  Trine e^  perhaps  ai  King^ 
 we  fee  Chapter  29.  For  when  he  went  to  the 
 gate  fthe  place  of  Judicature^  the  Princes  re- 
 frained talking^  and  laid  their  hands  jon  their 
 months^  and  the  Nobles  held  their  peace.  I  fate 
 AS  a  King^  which  Cajetan  excepts  againft,  as  not 
 being  truly  a  King,  but  like  one,  as  a  King. 
 But  the  word  does  not  always  fignifie  fimiii" 
 tude^  but  confirms  the  adjunB^  ai  in  John  i.  14. 
 as  of  the  only  Begotten  of  the  Father^  which 
 without  an  Arrian  glofs  does  not  weaken  the 
 reality  and  truth  of  Chrift's  being  the  Son  of 
 God.  However  more  plainly.  Chapter  xix.  9. 
 He  hath  firifd  me  of  my  glory^  and  taken  the 
 Crown  from  my  head.  —  And  this  Quality  made 
 him  a  more  agreeable  Companion  for  Eliphaz, 
 and  the  refl:,  whom  the  (^2 J  Seventy  make 
 Kings  as  well  as  Uim.  Yet  it  is  objefted  that 
 ^ob  and  Jobab  cannot  be  the  fame,  becaufe 
 thofe  Names  begin  with  different  (89)  Letters, 
 the  firft  with  Aleph^  and  the  other  with  Jod  j 
 and  tho'  Pinedas  would  willingly  reconcile  'em, 
 by  making  Joj^  (90)  Binominis^  as  in  many 
 other  Examples,  yet  this  is  meer  conjedure, 
 and  not  fufficient   to  fatisfie  the  fcrupulous. 
 
 (86)1  Chron.  i.  44.  (  87  )  De  Vita  Sanll. 
 
 (88  3  EA/9<fc^  Qm/xavav  Bctmhtvf.  ^ethJAS^o  "S.avyetiSy 
 Tt/gjjj/c®-.  S«.^«t'f  ^  Uivcuuv  BttffJMVf-    (  89  )  2"»'$^  31^ 
 C  90  3  Adah  and  judcth,   Aram  and  Ram,  ^t.    A  Lap. 
 Can.  19.  in  Pent. 
 
 And 
 
The  Second  Dialogue.       12  j 
 
 And  therefore  if  this  Objedion  be  of  any 
 effeft  to  difprove  Job  to  be  the  Son  of  Zero, 
 notwithftanding  the  Authority  of  fo  many  Fa- 
 thers and  other  Learned  Men,  I  think  it  con- 
 cludes as  ftrongly  againft  '^ohah  the  Son  of  Joe- 
 than  who  lived  a  great  while  before  Ahraham^ 
 as  the  other  a  great  while  after  him. 
 
 And  as  his  Perfon  is  not  well  diftinguifh'd, 
 fo  neither  his  Lineage.  For  to  pafs  by  the  fancy 
 of  R.  Solomon^  who  makes  him  a  Chanaanite^ 
 and  confequently  of  the  Pofterity  of  Cham^ 
 the  Authors  of  beft  efteem  derive  him,  fome 
 from  Abraham^  others  from  (9 1 )  Nachor  A- 
 hr ah arns  Brother  by  his  Wife  Mdcha^  whofe  Son 
 Vt^  gave  name  to  that  Region  of  which  Job  is 
 faid  to  be ;  which  however  is  very  doubtfol, 
 becaufe  it  might  be  fo  called  from  another 
 (91)  Hhz.^  the  Grand-Son  of  Noah  by  Sem, 
 Neither  can  they  who  draw  him  from  Abra- 
 ham  agree  among  themfelves,  whether  he  de- 
 fcended  from  Jacob  by  his  Son  IJfachar.^  or  from 
 EfaH  Jacobs  Brother^  and  the  ^d  or  ^th  of  that 
 Family,  as  Origen.^  Chryfoflom.^  Ambrcfe  and  an 
 whole  Jury  more  aflert,  cited  by  Tine  das  .^  and 
 all  of  'em  fupported  by  the  (93)  Seventy  who 
 exprefly  fay  of  him  that  He  was  a  Son  of  the 
 Sons  of  Efati^  from  whom  defcended  aU  or 
 moft  of  thofe  Friends  of  his  who  came  to  vi- 
 fit  him  in  his  Diftrefs.  And  fo  his  Pedigree 
 runs  thus  •,  Efau  begat  Rahnel^  and  Rahnel 
 Zera^  and  Zera  Jobab  or  Job.  And  in  this 
 they  all  confent,  that  he  was  long  after  Abra- 
 ham, tho'  'tis  very  uncertain  by  what  Branch 
 he  came  from  him. 
 
 (91)  Hier.  Heb.  Qu.         (.92^  Geo.  x.  2g. 
 <  98  >)  'E*  7»v  'UffKV  Cm  Vl9i»       (94^  A  Lap.  Loc* 
 
 Cit. 
 
 The 
 
1^8        The  Second  Dialogue. 
 
 The 'Date  of  his  Reign  is  as  doubtful  as  all 
 the  reft.  Ifidore  makes  him  cotemporary  with 
 Mofes.  Stone  the  Jefuit  faith,  that  he  lived  70 
 Tears  before  Mofes  was  Born^  and  died  about  five 
 before  the  Deliverance  of  the  People  of  Ifrael. 
 And  this  clofes  with  Sidpitius  Sever  us  ^  wha 
 gives  him  being  about  the  time  when  Mofes 
 dwelt  with  Jethro  his  Father-in-Law.  Burden- 
 fis  brings  him  into  the  World  after  the  Peo- 
 ples departure  out  of  Egypt ^  and  Gregory  yet 
 lower  to  the  days  of  the  Judges.  St.  Jerom  with 
 fome  others,  make  him  as  old  as  Jacob^  fuppo- 
 iing  (95)  that  EUphaz.  to»be  the  fame  with  him 
 who  was  the  (95)  Son  of  Efau.  Genebrard 
 fuppofcs  him  to  flourilh,  when  Jacob  and  his 
 Family  went  down  into  Egypt  ^  and  others 
 fome  time  after  when  Jacob  died. ,  But  'tis  rea- 
 fonable  to  think  that  he  lived  a  confiderable 
 while  after  Efau^  as  appears  from  the  Names 
 of  his  Aflbciates  and  Friends.  For  Eliphaz.  is 
 faid  to  be  a  Temanite^  the  place  borrowing  its 
 Name  from  Teman^  the  ( 97 )  Son  of  that 
 Eliphaz^  who  was  the  Son  of  Efau  by  his 
 Wife  S4dah.  Bilda  was  a  Shuite^  very  likely 
 from  Shua  Abraharn's  Son  by  (9^)  Keturah. 
 Zophar  was  a  Naamathite^  from  (99)  Timna 
 (by  a  Metathells,  as  Junius^  TremelUus  and  the 
 Aflembly  conjecture)  a  Duke  of  that  Name  the 
 Offspring  of  Efau.  Elihu  is  called  a  Buzite^ 
 from  (100)  Buz.  the  Son  of  Nahor.  So  that 
 the  Account  on  all  hands  makes  him  younger 
 than  Abraham^  and  the  generality  bring  him 
 down  to  Mofes,  And  after  all  we  muft  ac- 
 knowledge this  piece  of  Chronology  very  ««- 
 
 ( 55 )  Job  iv.  I.  (g6)  Gen.  xxxvi.  4.  (  97 )  Gen. 
 xxxvi.  lo,  II.  .  '  (98)  Gen.  xxv,  1,  2.  (9^)  G<^°» 
 xxxvi,  4.     (  100  }  Gen.  xxii,  21. 
 
 certain. 
 
The  Second  DialogHe,        i2p 
 
 certain^  and  therefore  of  little  force  to  prove 
 any  thing. 
 
 But  to  come  to  the  ^words  of  the  Text  you 
 propofe,*  wherein  we  muft  incount'er  fo  many 
 difficulties,  that   I  cannot  fee   what  can   be 
 brought  from  thence  to  our  prefent  purpofe. 
 There  was   a  time  when  the  Sons  of  God — or  as 
 you  fay,  There  was  a  da)\   and  you  take  it  for 
 the  Sabbath^  yet  our  Tranflators  are  juftified. 
 from  the  latitude  of  the  word,  fignifying  time 
 at  large,   as  Day  in  the  Writings"  of  Jufi'm 
 Martyr^  and  Flafo  means  time  without  deter- 
 mining or  defining  Ht  by  fuch  a   number  of 
 honrs.     And  fo  the  word  being  expofed  to  this 
 uncertainty,  it  imports  no  more,  than  that  it 
 fo  fell  out  on  a  time^  without  faying  what  time 
 it  was.     'Junius  and  Tremellius  limit  it  to  one  of 
 the  days  whereon  Jobs  Children  were  Feafting  j 
 and  affirm  that  on  one  of  thefe  days  it  happened 
 that  the  Sons  of  God  likewife   met^     and   Satan 
 among  'em.    But  as  it  is  not  refolved  which 
 of  the  days  it  was,  fo  neither  can  it  be  infer- 
 red that  it  was  one  of  feven.    And  tho'  it  be 
 true,  that  the  Feaft  lafted  for  feven  days^  yet 
 this  period  had  no  eye  to  any  Weekly  Revolu- 
 tion^ but  only  to  the  number  of  Jobs  Sons  which 
 were  Seven^  and  we  are  told  that  they  Feaftedin 
 their   Honfes  every  one  his  day^  ver.  4.     So  that 
 if  he  had  had  more  or  fewer  Sons^  perhaps  the 
 time  of  the  Feaft  had  held  the  fame  propor- 
 tion, and  the  Week  made  longer  or  porter  ac- 
 cording  to  their  number .    All  that  a  Man  can 
 well  argue  from  the  palfage  is,  That  this  Seven 
 days  Feaft^  fo  ill  fpent  in  Rioting  and  Pleafures, 
 that  the  good  Father  thought  himfelf  obliged 
 to  offer  Sacrifices  in  behalf  of  his  Children, 
 did  not  well  fuit  the  Patriarchal  Sabbath^  if 
 every  Seventh  day  was  necelTarily  diftipguiflied 
 
 K  by 
 
I  JO        The  Second  Dialogue. 
 
 by  adions  of  Devotion  and  Piety.  And  there- 
 fore inflead  of  Oblations,  Job  had  been  bound 
 in  Confcieace  and  Duty  to  ufe  the  Authority 
 of  a  Aiagifirate^  as  he  certainly  was,  and  hin- 
 dred  the  continuance  of  a  Revel  fo  long  and  fo 
 fcandalous  to  Religion.  And  if  this  Sacrifice 
 was  really  ofier'd  on  the  8th  Day^  when  the 
 full  time  of  the  Fealt  was  over,  then  it  muft 
 follow,  that  either  the  young  People  began 
 their  Mirth  on  that  very  day  when  they  ought 
 to  have  been  at  their  Prayers,  or  elfe  Jobh 
 Service  had  no  refpeft  to  the  Day^  or  th^fayne 
 vHmbcr  of  Days  (a)  afterwards  in  ufe  among 
 the  People  of  the  Jews. 
 
 But  let  them  behave  themfelves  as  they 
 thought  fit,  There  were  others  it  feems  of  a 
 better  Mind,  who  met  togethcr'for  Ends  more 
 anfwcrable  to  the  Principles  which  guided  Job 
 and  them.  There  was  a  day  in  which  the  Sons  of 
 God  came  to  prefcnt  themfelves  before  the  Lord. 
 The  Sons  of  God^  is  [^anceps  nomen'}  very  am- 
 biguous J  and  fo  many  lay  claim  to  that  Stile, 
 that  it  mult  be  hard  to  diltinguifh  'em  one 
 from  another.  Great  Aden  are  called  the  Sons 
 of  God^  as  great  Trees  are  the  Trees  of  God^ 
 and  great  Adoimt ains ^  the  Mountains  of  God  • 
 and  fo  Symmachiis^  Yatablns  and  Vagnine^  \\  hat 
 v>e  litterally  render  Sons  of  God^  they  tranflate 
 {h)  the  Sons  of  the  Mighty.  The  Arabick,  Sons 
 of  the  IlhtfirioHs.  The  Targum  of  Onkelos^  the 
 Sons  of  Frincef.  The  Samaritan,  Sons  of  Men 
 in  Power.  And  oppofite  to  this^  they  turn  £the 
 Daughters  of  Men^  into  the  Daughters  of  the 
 Common  People.^  Plebeians^  Or  Men  without  any 
 Title  or  mark  of  Honour.     Again,  Good  Men 
 
 C<»)   SeUcfli  ds  jure  Nat.  1.  3.  c.  14.  ^b)  On 
 
 Ocn.  vi,  2i 
 
 have 
 
the  Second  Diahgne,        1 31 
 
 have  likewife  the  fame  Periphrafis,  and  are 
 Sons  of  God  by  Adoption  and  Grace ;  and  fo 
 (c)  St.  Paul  aflerts,  that  as  many  as  are  lend  by 
 the  Spirit  ofGod^  are  the  Sons  of  God.  (d)  And 
 St.  John  herein  magnified  the  love  of  the  Fa- 
 ther, that  wejhoiild  be  called  the  Sons  of  God 
 
 And  in  this  fence  doubtlefs  is  to  be  underftood 
 that  of  Genefis^  the  Sons  ofGodfavo  the  Daugh- 
 ters of  Men -^  i.  e.  the  Sons  of  Seth  vfQVQ  ena- 
 mour'd  of  the  Daughters  of  Cain^  and  at  length 
 Married  'em.    And  as  Good  Men  are  the  Sons 
 of  God^  fo  are  alfo  the  Good  Angels  ^  and  the 
 rather  becaufe  being    Sprits  they    approach 
 nearer  the  Divine  Nature^  and  never  univer- 
 fally  fell,  as  Man  did,  to  difpleafe  their  Maker. 
 And  fo,  when  (f)  King  Nebuchadnez.z.ar  had 
 called  the  4^/?  Perfon  in  .the  Fiery  Furnace,  the 
 Son  of  Cod^  he  immediately  explains  himfelf, 
 while  he  bleffes  God,  vpho  had  fent  his  Angel  to 
 yreferve  his    Servants  that  trufled  in  him.      If 
 therefore  the  Phrafe  be.  of  fuch  extent  in  the 
 Holy  Book,  and  fignifies  either  Angels  or  Men ; 
 and  Men  of  different  qualities  on  the  account  of 
 Fertue  or  Fortune^  I  think  there  can  be  no  bet- 
 ter way  to  find  out  the  meaning  of  the  particu- 
 lar Text  you  name,  than  to  examine  this  Au- 
 thor himfelf  (who  mult  be  fuppofed  to  under- 
 ftand  the  fame  thing  in  the  fame  Language) 
 and  what  he  deligns  in  another  place,  where 
 he  ufes  the  fame  expreffion.    In  Chap,  xxviii.  7. 
 we  hear  God  challenging  Job  to  anfwer  this 
 Queftion,  Where  wafi-  thou  when  I  laid  the  Foun^ 
 dations  of  the  Earth — When   the  Morning  jtars 
 fung  together y  and  ail  the  Sons  of  God  fhouted  for 
 
 (c)  Rois. viii.  14.      id)  1  Job. Hi.  i.       CO  I^^* 
 iii.  2$,  28. 
 
 K  Z  joyf 
 
122       Tfoe  Second  Dialogue. 
 
 joy  ?  All  Tranflations  confpire  inrendring  thefe 
 Som  of  God  by  Aigels'^  becaufe  no  other  Sons 
 of  God  were  then  in  Being  before  the  Creation 
 was  finished.  And  who  faith  St.  Cbryfofiom, 
 "  Beholding-  the  miiltitHde  O'f  Creatures^  the  Bean- 
 "  ty^  the  dif^ofitions^  the  Vfefdnefs^  the  Va- 
 "  riety^  the  Order  and  other  Qnalities  of  ''em^ 
 "  were  amaz^ed  at  the  fight ^  and  fo  brake  out 
 "  into  a  jyivine  Hymn  in  Commendation  of  the 
 *'  Creator.  So  that  'tis  very  likely,  that  what- 
 ever Mofes  or  other  Writers  mean  by  this  form 
 of  words,  yet  Job  or  w  hoever  elfe  Penned  the 
 Book,  miift  by  this  Periphrafis,  be  fuppofed 
 to  denote  the  Holy  Angels  in  both  thefe  Places 
 alike,  as  Commentators  generally  take  it. 
 And  the  drift  was. this.  That  becaufe  our  In- 
 firmities cannot  comprehend  God  in  his  Ma- 
 jefly,  he  is  fet  forth  to  us  as  (/)  an  Earthly 
 Prince^  or  fome  Great  Man  fitting  on  his 
 Throne  or  Chair  of  State,  that  fo  our  Capaci- 
 ties might  be  able  to.  reach  what  is  fpoken  of 
 him.  And  his  Angels  are  compared  to  Mini- 
 fiers^  or  Officers  in  the  Government,  who  at 
 certain  times  prefent  themfelves  before  their 
 Mafterto  give  an  account  of  what  they  have  done 
 in  their  refpedive  Imployments,  by  virtue  of 
 the  Commiffions  he  gave  'em. 
 
 How  this  was  done  is  hard  to  fay  j  and 
 therefore  different  ways  are  taken  to  make  us 
 underftand  it.  For  fom  e  have  their  Profopopoeia^ 
 and  think  it  no  more  than  an  artftl  introdufiion 
 ofPcrfons  and  Things  to  reprefent  fome  what 
 to  ground  a  Moral  ox  Application  ow.  Others 
 conceive  it  a  Vifion^  and  that  the  Idea  or  Cha- 
 radlers  of  this  paflage  were  fo  lively  imprefs'd 
 
 (/)  Sunt  hxc '  humAtiitHt  di^a  <tf  ^  terrajH  regibw 
 defum^iH,  JttQ,  85  Trera.  io  1 K.  xxii.  2$. 
 
 Oft 
 
The  Second  Dialogue,         155 
 
 on  the  Mind  of  the  Writer,  that  it  feem'd  to 
 him  as  if  he  had  really  feen  it.  And  thus 
 (o-)  Micah  faw  God -on  his  Throne,  Qi)  and 
 Zachary  Jojlma  the  High-Priefi^  before  the  An- 
 gel  of  the  Lord^  and  Satan  fianding  at  his  right 
 hand  to  reftfi  him. 
 
 Moll  Conclude,  That  this  is  Hiftorically  re- 
 lated,  and  contains  matter  of  Fad  about  the 
 Angels  meeting  together  to  prefent  themfelves 
 before  God,   and   account  for  their  feveral 
 Charges  ^   and  that  Satan  (who  owed  Job  a 
 ipleen)  took  the  opportunity  •,  and  while  the 
 Angels  were  making  favourable  reports  in  be- 
 half of  this  devout  Man  ^  He  on  the  other  fide, 
 ufed  all  his  cunning  to  kffen  his  Vertue,  and  de- 
 fired  a  Warrant  from  God  to  proceed,  as  he 
 did  afterwards,  to  demonftrate,  (as  he  pre- 
 tended)  the  hypocrijie  of  Job.    One  only  Ex- 
 ception there  is  againft  this  Expofition,  and 
 that  is,    If  by  the  Angels  prefenting  themfelves 
 before  the  Lord^  is  meant  Gods  Throne  in  Hea- 
 ven,   then  it  cannot   be  imagined  that  Satan 
 being  once  call  out,  Ihould  ever  be  again  admit- 
 ted thither.    This  is  refolv'd  and  anfwer'd,  by 
 fuppofing  that  this  Convention  vizsnotin  iJea^ 
 ven^  but  in  fome  other  place,  probably  in  Job'^s 
 Country,    where  the  Guardian  Angels  of  Job'^s 
 Kingdom,   Perfon  and  Family  came  together, 
 to  Difcourfe   (in  their  way  of  communicating 
 thoughts)    concerning  the  Patriarch's   Beha- 
 viour and  Condud  ^   and  that  the  Devil  ha- 
 ving liberty  to  appear  among  good  Angels  as 
 well  as  good  Men^   took  this  time  to  Ilur  the 
 Saints  Reputation,   and  to  Petition  for  Power 
 to  put  his  Piety  to  trial.    Now  among  thefe, 
 for  Orders  fake  a  Su^eriour  Angel  prefided^ 
 
 (^)  I  Kings  xxii,  ip,         (fc)  Zach.  iii. ». 
 
 K  3  who 
 
^34       ^^^  Second  Dialogue. 
 
 who  being  in  Cods  ftead^  and  afting  in  hU 
 Name  he  might  carry  his  Lord's  Jlile  without 
 offence^  and  God  himfelf  might  be  faid  to  talk 
 to  Satan,  tho'  only  by  him,  who  was  Vrefident 
 at  this  Meeting.  And  thus  we  may  confider 
 that  appearance  of  the  Lyitig  Spirit  (who  was  to 
 deceive  King  Ahah)  before  God's  Throne  9 
 which  ought  not  to  be  ftridly  taken,  but  as  his 
 Throne  and  Prefence  was  elfewhere  ^  or  as 
 Terfonated  by  one  of  the  Angels. 
 
 This  Aflembly  of  Angels  was  it  feems  twiccy 
 and  you  fancy  fix  days  between  them.  Yet 
 St.  Chryfoflom  was  of  another  Mind,  and  fets 
 the  fecond  Meeting  the  next  day  after  the  fir  ft  5 
 and  Aquinas  the  very  fame  day,  tho'  called 
 (  ^  )  another  from  the  new  bnfinefs  of  it,  as  we 
 read  in  Gene/is,  faith  he,  that  there  w€re  ( k) 
 feveraX  days  in  the  Creation,  from  the  variety  of 
 the  Creatures^  the  better  to  dijcern  one  from  ano' 
 ther.  And  this  Conjefture  is  bottomed  upon 
 your  own  reafon,  Satan's  ( /  )  impatience,  which 
 would  not  admit  of  any  delay  -,  and  therefore 
 as  foon  as  the  Angels  came  together,  he  intru- 
 ded among  them,  and  prefented  himfelf  to  the 
 FrolocHtor, 
 
 But  in  reality,  all  this  amounts  no  higher 
 than  bare  Opinion,  and  the  only  Scripture  in 
 the  Hiftory  of  Joh,  which  gives  any  colour  for 
 tht  Seventh' day,  is  in  Chapter  ii.  13.  So  they 
 fate  down  with  him  upon  the  ground  fcven  days 
 and  feven  night!,  and  none  Jpake  a  word  nnto 
 him — Yet  this  was  no  more  than  according  to 
 the  manner  of  (m)  Phyficians  in  Cafes  of  de- 
 fperateDifeafes^   and  they  waited  in  expefta- 
 
 ( i )  Propter  novum  fxHum.  {^k  )  Propter  piura  rerum 
 tenera.  Aqui.  \t)  JUud  certum  videtur  non  refriguijfa 
 VitmonU  Savltiam  necpu  multtim  temparu  expeSafey  &c. 
 Fined,  io  Job.       (m)  Me^iornm  morff  Fioed.  in loc. 
 
 "    .  tion 
 
The  Second  Dialogue.        155 
 
 tion  that  his  grief  miglit  aiTwage  when  that 
 •term  of  Days  was  over.  Or  rather,  their  De- 
 fign  in  this  Vifit  being  to  condole  with  him, 
 they  obferved  the  fet  Days  allotted  on  that  Occa- 
 lion,  and  would  enter  on  no  Difcourfe  'till  he 
 thought  fit  to  g\,ve  an  opportunity  for  it,  as  we 
 find, he  did,  in  the  beginning  of  the  third 
 Chapter! 
 
 B.  Well,  but  to  argue  from  ^f^/ow.  («)  Can 
 it  be  imagined  that  God  would  leave  the  World 
 at  this  uncertainty^  and  feeing  he  expeded  the 
 Homage  of  their  Devotion,  would  he  not  pre- 
 fcribe^them  a  time  to  do  it  in,^to  avoid  that 
 confufion  and  diforder  which  muft  necefTarily 
 attend  the  want  of  fuch  an  Infiitution.    And 
 tho'  'tis  true,  we  do  not  read  in  exprefs  terms 
 that  Adam^  or  the  reft  of  the  Patriarchs  ob- 
 ferved the  Sabbath^   yet  that  fdence  doth  not 
 difprove  it,    no  more  than   in  other  Cafes, 
 which  certainly  were,  tho'  they  do  not  occurr 
 in  the  Holy  Writings.    We  no  where  read 
 that  j4dam  Worfliipped  God,  yet  can  we  once 
 imagine  that  he  did  not  Worlhip  ?  There  is  no 
 hint  of  the  Sabbath  throughout  the  Book  of 
 Judges  ^  nor  do  we  find  Sampfin,  or  Deborah^  or 
 Jojhua  keeping  it.    Was  it  therefore  not  kept 
 all  that  time  ?  You  were  obferving  out  of  the 
 Rabbins^    that  from  the  very  beginnihg    the 
 World  was  devoted  to  Idolatry   and  Falfe 
 Worihip-,   and  fo  indeed  (0)  Maimonides   af- 
 ferts,    that    the  Wifefi  Men  then^  fuch  as  the 
 Fritfis  themfelvcs^    thought    there    was  no    Cody 
 fave  the  Stars^  for  vehofe  fake^  and  in  whofe  Uhe- 
 
 C «  )  Niturali  apitati  confentatieum  eft  tarn  ternpta  ad 
 tultum  feragendum  quam  tuttum  ipfunt  defnire.  Dies  pom. 
 I.  I.  c.  8.  (0)  Loc*  fupra ciciico. 
 
 K  4  ^^ 
 
1^6        The  Second  Dialogue, 
 
 7jefs  tluy  made  many  Images  •,  but  for  the  Rock 
 E'verlajHng^  there  were  very  few  to  acknowledge 
 him  ''till  Abraham  our  Father  was  come.  No 
 wonder  then  that  thi^  Day  was  exploded, 
 when  the  Worfhip  it  felt  ceafed,  and  1  am  not 
 furprized  at  all  to  find  that  there  is  no  mention 
 made  of  it  in  that  Age  no  more  than  during  the 
 Bondage  of  the  People  of  Jfrael  in  Egypt ^  when 
 it  is  not  likely  their  fevere  Task-Aiaflers  could 
 be  induced  to  let  'em  refi  every  Seventh-day  for 
 the  hindrance  of  fo  much  bufinefs.  (p)  Hear 
 how  Fhilo  defcribes  their  Condition.  "  The 
 Overfeers  of  the  Work  were  the  mofl  cruel  and 
 ''  unmerciful  Men  in  all  the  Country^  who  laid 
 *'  upon,  ''cm  greater  Tasks  than  they  were  able  to 
 ^"^  in  dure  I,  i?2fliEling  on  them  no  lefs  Punijljment 
 '■  than  death  it  felf^  if  any  of  "^em  (yea  tho  by 
 "  reafon  of  Infirmity)  poidd  withdraw  himfelf 
 .*'  from  his  daily  labour.  Some  were  commanded 
 **  to  imploy  themfelves  in  the  Publick  Struftures^ 
 ''  others  to  bring  Materials  for  mighty  Buildinas^ 
 ""  never  enjoying  any  refi  Day  or  Nighty  that  in 
 "  the  end  they  were  even  jpent  and  tired  with 
 ''  continual  travel— So  that  in  this  woful  State, 
 it  cannot  be  expefted  that  they  fhould  have 
 either  leave  or  leifure  to  keep  their  Sabbath^  or 
 iblemnly  worfhip  God.  Yetfome  Jews  2iXt 
 otherwtfc  perfwaded,  and  fay,  That  even  in 
 their  Slavery^  they  were  Circumcifed  and  ob' 
 ferved  the  Sabbath-^  and  add,  (cj)  That  this 
 Obedience  to  the  Holy  Ordinance^  was  the  motive 
 which  induced  God  to  work  out  their  deliverance. 
 Which,  tho'  (r)  Maimonides  contradids,  yet 
 
 (/))  De  ^'/^  Mof.  (9)  J^edempti  funt  Ifraelita  ex 
 
 Jigypto  ob  obfervAtamJUic  circumcifiaiiem  (Z^  Sabbatum.  Baal 
 Turim  in  Exod.  i.  Dr.  Lightfoot.  Qr)  Keque  quiefcer? 
 nejue  Sabbatum  agerc  ptmrmu  Apud  Rivet,  in  Dccalog. 
 
 that 
 
The  Second  Dialogue,         137 
 
 that  they  held  Sacred  AfTemblies  under  that 
 Condition,  The  Tabernacle^   which  Mofes  calls 
 (j)  the  Tabernacle  of  the  Congregation^    placed 
 without  the  Camp,  and  brought  along  with  'em 
 from  Egy^t-i  doth  not  a  little  prove.    For  as 
 to  that  Tabernacle^  whofe  Pattern  was  received 
 in  the  Mount,  'tis  very  evident  that  it  was  not 
 yet  made  •,  and  an  account  we  have  of  it  in  the 
 Chapter  following.     And  therefore   as    this 
 Ihows  they  worfhip'd  God  in  their  Servitude, 
 fo  'tis  reasonable  to  fuppofe  that  they  did  it  oa 
 this  Day^   which  is  the  matter  of  difpute  be- 
 tween us.    But  be  it  otherwife,   in  this  and  the 
 like  Cafes,  there  is  a  yielding  to  neceffity  j  and 
 on  this  account  it  might  fall  out,  what  Jofefhus 
 faith  happen  d  at  another  time  •,   (t)  "  When 
 "  Antiochm  would  not  permit   the  Jews   to 
 "  Celebrate  the  Sabbath,  but  obliged  'em  to 
 ''  do  on  it  all  Labour  and  Bnfmefs  they  were 
 "  accuftomed  to  do  upon  any  other  day.   ^And 
 "  fo  urgent  he  was,  that  in  a  Ihort  time  the 
 "  Sabbath  was  notnegleded  among  them  of 
 "  Antiochia  only,    but   alfo  in  other  places, 
 
 "  and  in  the  Cities  round  about. But  all 
 
 tliis  inferrs  not  that  there  ^as  no  Sabbath,  be- 
 caufe  the  obfervation  of  it  vyas  fufpended  for  a 
 while,  and  during  that  fiiffenfion^  might  not  be 
 named  for  want  of  opportunity  to  do  it. 
 
 J.  That  God  did  not  appoint  Days  for  the 
 Duties  of  Religion,  is  no  more  to  be  admired 
 than  that  he  did  not  prefcribe  the  Duties  them- 
 fclves,  but  left  it  to  natural  light  to  guide  'em 
 in  their  Worfhip  as  often  and  in  what  manner 
 they  thought  good,  except  in  fome  very  few 
 inftances,  and  many  years  after  the  World 
 Was  made.    And  as  for  that  deluge  of  Jmpety 
 
 ( i  )  Exod.  xxxiii.  7.    C  O  ^^  ^^^^  ?"''•  '•  ?•  c  2  !• 
 
 before 
 
158        The  Second  Dialogue, 
 
 before  the  Flood,  op  the  Slavery  of  the  People 
 after  it,  which  for  its  Cruelty  was  indeed 
 compared  to  (n)  an  Iron  Furnace.  In  both 
 thefe  Cafes  there  might  be  a  fnfpenfan  of  keep- 
 ing the  Sabbath^  yet  there  could  not  be  wanting 
 opportunities  to  name  it,  which  was  not  done 
 'till  (ir)  Mofes  was  Commiffion'd  for  it.  Tho' 
 when  airs  done,  it  feems  very  odd,  that  of  fo 
 many  hundred  thoufand  Souls  in  Egypt^  not 
 One  fhould  have  fo  much  Zeal  and  Courage  as 
 to  hazard  the  utmofb  difpleafure  of  Pharaoh^s 
 Officers  for  the  Obfervation  of  a  Day  Divinely 
 Inftituted,  if  it  truly  were,  and  they  thought 
 it  to  be  fo.  And  if  any  Man  or  Woman  had 
 fuffer'd  and  died  a  Martyr  in  that  Caufe,  1  am 
 perfwaded  the  Prophet  would  not  have  forgot 
 him,  if  only  for  their  incouragenlent  to  whom 
 he  was  recommending  the  Sahhath^  and  making 
 a  Law  to  keep  it.  Courage  certainly  they  did 
 did  not  want,  (x)  "  For  the  miferies  which 
 "  they  afterwards  underwent  under  Amiochns 
 *'  rather  than  they  would  prophane  the  Sah- 
 **  bath^^  and  thofe  Calamities  which  they  chofe 
 "  to  fall  upon  them  by  the  hands  of  the  Romans 
 *'  rather  than  to  make  refinance  on  that  Day^ 
 "  are  fufficient  Proofs,  that  neither  force  nor 
 "  fear  could  now  have  wrought  upon  'em  not 
 "  to  keep  the  fame,  had  fuch  a  Duty  been 
 "  commanded.  Queftionlefs,  "fofeph  for  his 
 "  part,  who  did  preferr  a  loathfome  Prifon 
 *'  before  the  unchafl  Embraces  of  his  Mailer's 
 "  Wife,  would  no  lefs  carefully  have  kept 
 "  the  Sabbath  than  he  did  his  Chafiity^  had 
 **  there  been  any  Sabbath  then  to  be  obferved 
 
 f»)  Jeretn. xi. 4.  (u>)  AJ  Mofis  ufque  tempore, 
 
 eaterorum  dierum  firntli*  eraty  i.  c.  dies  Sabbati.  Bede. 
 Q  X  }  ifeylini  Hift.  of  the  Sabbath.  P.  i.  c.  3.  Seil»  i  o. 
 
 "  either 
 
The  Second  Dialogue,        159 
 
 **  cither  as  dedicated  by  Nature^  or  prefcribed 
 *'  by  Law.  And  furely  either  the  Sabbath  was 
 *'  not  reckon  d  all  this  while  as  any  branch  of 
 *'  the  Law  ofNature^  or  elfe  it  finds  hard  mea- 
 *'  fure  in  the  Book  of  Cod^  that  there  (houid  be 
 "  particular  Proofs  how  pundually  the  reft  of 
 *'  the  Moral  Law  was  obferved  and  praftifed 
 **  among  the  Patriarchs,  and  not  one  word  or 
 "  item  that  concerns  the  obfervation  of  the 
 **  SMath. 
 
 The  Tabernacle  you  propofe  is  a  very  uncer- 
 tain medium  to  prove  their  IVorJljip^  much  iefs 
 the  Sabbath.  For  firft  Calvin  and  others  fay, 
 that  this  Tabernacle  is  the  fame  with  what  God 
 commands  to  be  ereded  in  the  Chapters  fol- 
 lowing, and  which  they  fiippofe  made  already. 
 And  whereas  in  the  beginning  it  was  within  or 
 {y)  in  the  middle  of  the  Camp^  now  he  remo- 
 ved it /<ir/rora  f/jff  ^^fit  withdelign  to  admo- 
 nilh  them  thereby,  that  they  had  made  them- 
 felves  unworthy  the  Divine  Prefence*,  and 
 the'  he  left  them  ftill  an  opportunity  of  ac- 
 cefs,  yet  he  would  not  give  'em  the  honour  of 
 Co-habitation.  But  I  think  this  too  grofs  a  tranf- 
 fofition^  and  the  circumftances  of  the  Hiftory 
 will  hardly  admit  fo  much  time  between  Mofes's 
 coming  down  from  the  Mount,  and  the  build- 
 ing of  a  Tent  lo  glorious  and  coftly.  Nor  am 
 I  fond  of  a  Prolepps  here  to  reprefent  that  done^ 
 which  was  to  be  done  fome  time  after.  Moft 
 likely  it  is,  what  you  take  it  to  be,  a  difiin^ 
 Tent  from  that  (^z,)  which  God  commanded  to 
 be  built,  and  which  being  built,  the  Ufe  this 
 was  put  to  might  ceafe  for  the  future.  The 
 Syriack  and  Seventy  call   it  Mofes^%  own  Tent  j 
 
 Q)  Numb.  ii.  17,        (1^)  Exod.  xxv.  8. 
 
 •  and 
 
140         The  Second  Dialogue. 
 
 and  if  fo,  your  Argument  is  loft.  The  ^ra- 
 hick  faith  it  was  the  Tdhemacle  of  -the-  Jjfembly^ 
 the  Targnm  of  Onkelos^  the  Tabernacle  of  the 
 Houfe  of  DoElrine^  fignifying  the  Bufincfs  it  was 
 put  to,  namejy,  to  meet  together  for  the  exer- 
 cife  of  Religion,  as  alfo  to  confult  about  Civil 
 Matters.  And  tho'  it  might  not  be  Mofe^^- 
 Tent  ftriftly  taken,  as  an  ordinary  apartment 
 for  himfelf  and  Family,  which  Calvin  difallows, 
 yet  probably  it  was  -p  a  Room  of  State  wherein 
 the  Elders  met  to  conferr  with  Mofes.  'Tis 
 doubtful  when  it  was  made,  yet 'tis  credible 
 that  its  date  bore  about  that  time  when 
 the  Tillar  of  Cloud  appear'd  in  the  Camp, 
 H  out  of  which  God  difcourfed  Mofes  ^  for  we 
 never  hear  of  it  before  th*at  occ^lion.  Junim 
 and  Tremelliui  affirm,  that  the  erefting  of  this 
 Tabernacle  was  a  flgn  of  Gods  difpleafure, 
 who  would  no  longer  vouchfafe  to  dwell  among 
 'em,  as  he  did  before  this  Tabernacle  was 
 made.  But  were  it  fo,  that  they  brought  it 
 out  of  Egy^t^  and  put  it  to  a  Religious  life, 
 (neither  of  which  ftiows  it  felf  in  the  Hiftory 
 of  Mofes')  yet  it  concludes  no  more  for  the  ob- 
 fervation  of  the  Jcwifj  Sabbath^  tlian  the  Tcm^ 
 fles  of  the  Heathens  do  for  a  Seventh-day^  to 
 which  they  had  little  refped,  as  we  Ihall  fee 
 anon.  For  tho'  both  had  their  fet -places  and 
 fet  timcs^  yet  they  very  much  differed  from 
 one  another. 
 
 ^  As  to  Adam*^  Tho'  no  mention  is  made  of 
 his  IVorJhip^  (a)  yet  'tis  not  to  be  thought  but 
 he  did  it^  becaufe  this  was  agreeable  to  the  Law 
 of  Nature  to  adore  the  Deity  at  fome  time  or 
 
 ^  t  lentorium   Mpfis  quntenm  ipfe  dux  populi—Quo   conve- 
 
 nire  folebart  feniores  atiuri  con/ilium  cum  Afofe.    A  Lapide. 
 
 11  Exod.xiii,  21,         (^a)  Adxm  frimm  obtulit  junensum, 
 
 jo  the  Rabl>inf»    Vid.  aeuchl.  dc  arte  Cabal,  I,  i . 
 
 '    .  other, 
 
The  Second  Dialogue.        i^i 
 
 other.  But  as  we  do  not  find  that  He  had  any 
 Rule  fet  him  befides  that  one  Precept  of  for- 
 bearing the  Tree  of  Knowledge  (which  by  the  bare 
 light  of  reafon  had  never  become  a  Duty  and 
 therefore  called  for  a  fpecial  Prohibition)  fo 
 it  is  more  reafonable  to  believe  that  he  had  no 
 time  named  him  ^  becaufe  it  fo,  it  muft  have 
 been  remark'd  as  the  other  fofithe  Precepts 
 were,  and  diftinguifh'd  by  fome  extraordinary  \ 
 way  to  ingage  the  Memory,  and  keep  it  from 
 being  forgotten.  But  to  come  at  length  to 
 thofe  Te(iimonies  of  the  Chriftian  Fathers  which 
 you  laid  before  me,  and  which  you  deiired  my 
 thoughts  of,  concerning  the  Old  Patriarch's  ob- 
 fervation  of  the  Sabbath-day. 
 
 TertHlUan  then,  and  St.  AugHfii-fie^  as  we  fee 
 in  their  own  words,  offer  only  the  Opinion  of 
 the  Jews^  who  in  ftretching  this  point  of  the 
 Sabbath^  are  not  to  be  wondred  at,  becaufe  the 
 Celebration  of  it  was  one  of  their  molt  di- 
 ftinguifhing  Articles^  and  by  magnifying  it, 
 as  they  did,  they  would  invite  other  Nations 
 to  clofe  with  'em  in  it,  and  bring  a  greater 
 odium  on  Chriftian ity  for  abrogating  an  Jnftitn- 
 tion  (as  they  faid)  of  the  fame  date  with  the 
 World,  and  made  by  God  himfelf,  for  People 
 to  Worfhip  him .  And  yet  let  me  tell  you, 
 Jofephns  is  fo  ingenuous  as  to  fix  this  account 
 wholly  on  Mofes^  the  firft  Author  and  Difco- 
 verer  of  the  Secret.  His  words  run  thus. 
 (Jtf)  "  Mofes  faith  that  the  World  and  all  that 
 "  is  therein  was  made  in  Six  whole  -D^p,  and 
 "  that  on  the  Seventh  God  took  reft  and  ceafed 
 "  from  his  labours— So  that  this  was  unknown, 
 "  till  ^/o/f  J  faid  it.  The  fame  Mercerm  XZ" 
 ports  from  many  of  the  Rabbins.    And  in  par- 
 
 ib)  Amiq.  1. 1, 
 
 ticular 
 
142       The  Second  Dialogue. 
 
 ticular  Solomon  Jarchi  commenting  on  Mofej^s 
 words,  underltands  him  in  a  Prolep/ls^  as  a  way 
 that  holy  Writer  frequently  ufes.  He  hlejfed 
 *f — i-  e.  the  -jth  Day^  when  f  in  the  Manna^ 
 God  having  never  declared  himfelf  in  that 
 matter  fo  clearly  before.    "  He  blefled  it  by 
 
 the  Manna^  becaufe  on  the  other  Days  of 
 '*  the  Week,  each  of  'em  had  no  more  than 
 
 an  Omer^  but  on  the  Sixth  Day  the  propor- 
 "  tion  was  double.    He  fanftified  it  alfo  by  the 
 
 Manna^  becaufe  on  that,  i.  e,  the  '^th  they 
 *'  found  none.  And  what  is  here  written,  re- 
 "  fpefted  the  time  to  come.  Again,  "  He 
 *'  blefled  it  in  the  Manna^  becaufe  on  the  Se- 
 "  venth  day  there  was  none  on  the  ground.— 
 The  fame  faid  Mofei  Bar  Nachman^  and  R.  IJl]- 
 fnael^  who  taught  that  the  Sandifying  of  the 
 'jth  Day  was  by  the  Mam<z.  And  we  read  it 
 in  the  Dialogue  called  Sepher  Cozri^  "  Can  the 
 *'  Origiyial  of  the  Sabbath  be  fetch'*d  from    any 
 
 place  bht  Sinai  or  u4lujh  where  the  Manna  de- 
 *'  fcended?  Jn  Akffi  (the  10th  Stage)  they  re- 
 *'  ceived  the  Sabbath^  and  there  they  firfi  Cele- 
 "  brated  t> — And  in  the  Book  called  Seder 
 Olarn^  they  fay,  that  "  The  firft  Precept  gi- 
 *'  ven  ''em  after  their  departure  out    of  Egypt^ 
 
 *'  was    what  was    commanded   in    Mara He 
 
 means  the  Sabbath.  And  this  old  Tradition 
 often  occurs,  "  The  Sabbath  ^.td  other  Laws 
 *'  were  efjjoyn^d  in  Mara.  In  fo  many  words 
 R.  Abraham^  Levi  Ben  Gerfom  and  Others  deli- 
 ver themfelvds.  And  Abarbinel  expounding 
 the  Memento  of  this  Precept,  faith  "  Remember 
 *'  the  Sabbath-day^  that  is,  remember  what  1 
 *'  commanded  you  in  Mara.  And  to  fay  HO 
 more,  Manajfeh  Ben  Ifrael  who  flights  the  Tra^ 
 ditiony  confeffes  it  a  very  ancient  one  j  what^ 
 th(P  fome  of  the  Ancients  fay^  that  this  Preempt 
 
 tiboHt 
 
*  'the  Second  Dialogue,       145 
 
 aboHt  the  Sabbath  was  given  in  Mara  ?  yet  thefc 
 fome  fay  no  other  thing  than  what  is  in  their 
 Talmud  and  Books   of  Chronology,  of  great 
 Authority   and  veneration  among  'em.    And 
 fo  in  the  Comment  on  the  Hymn  about  the 
 Sabbath.     "  The  Sabbath  was  ordained  in  Mara^ 
 "  and  made  a  Precept  on  Mount  Sinai  ^  its  fan- 
 *'  Bification    was  from    the   Be^inning^    but   the 
 "  f'^P  Cadual]    Sabbath    was   in   after    Ages, 
 Which  fhows,   that  if  the  ^ews  had  had  any 
 good  ground  for  a  greater  Antiquity  of  their 
 Sabbath^   they  would  have  made  ufe  of  it  to 
 magnifie  a  thing  they  fo  much  adored  and  va- 
 lued themfelves  for.    But  to  return  to  our  two 
 Authors.    What  St.  AHgufine\  own  judgment 
 was,  you  had  before,   wherein  he  allows  no 
 diftindion  of  Days  in  the  Creation,   but  con- 
 ceives one  time  (or  Day)  enough  for  the  Al- 
 mighty God  to  produce  all   things  in.     And 
 for  (c)  Tertuliian^  he  denies  that  Noah^  Enoch 
 or  Melchifedech  had  any  regard  for  it.    "  God^ 
 *'  faith  he,  delivered  Noah  from  the  Flood  with' 
 *'  OHt  thi  Sabbath,     He  tranflated  Enoch  to  Hea- 
 "  ven  without  the  Sabbath  or  Circumcifion.      He 
 ""  made  Melchifedech  Trie  ft  without  the  Sabbath^ 
 "  without  minding,   perhaps  without  knowing  . 
 ''  the  Sabbath.    And  this  he  urges,  to  prove 
 the  hftitutionoi  it  by  Mofes^  a  temporary  thing, 
 becaufe  Adam  and  the  Fathers  did  not  keep  it. 
 And  before  him  (d)    Juftin  the  Martyr  tells 
 his  Adverfary,  a  Jew,  that  in  the  days  of  Enoch 
 People  obferved  not  Circumcifion  or  the  Sabbath, 
 and  that   Melchifedech  was  accepted  without  it. 
 (e)  And  Irenatti  faith,    that  Abraham  believed 
 Cody  and  it  was  imputed  to  htm  for  right eoufnefs, 
 before  he  was  Circumcifed  and  without  the  Sab- 
 
 I M 
 
 ( c )  Adv.  JakI,   ( << )  Adv*  Trypho.   <« )  l.ir.  c  io, 
 
 hth. 
 
144        Ihe  oecona  Uialogne. 
 
 hath.  And  again.  The  Company  of  jnft-  Men 
 hefare  Abraham^  and  all  the  Patriarchs  before 
 Afofes  were  jufiified  without  thefe  things ^  and 
 without  the  Law  of  Mofes,  So  likewife  (/)  £«- 
 febim^  There  was  no  CtrcHvncifion^  nor  obferva" 
 tion  of  the  Sabbath  amoncr  them^  as  there  is  none 
 Amo'ng  m. 
 
 B.  All  this  is  true  ^   neither  Abraham  nor 
 the  other  Patriarchs  were  jitfiifed  by  the  4$*^^- 
 bath  or  by  Circumcifton  ^    and  fo  far   Juftm 
 Martyr  and   Irenaus  fay  well,    that  the  Fathers 
 fine  his  juftifcabantur^  for  Faith  did  that  work, 
 and  not  the  Ceremony.     And  fo  the  Martyr 
 fpeaks,  that  the  afore-named  Holy  Men  pha- 
 fed   God,  \_^f^  oa^^ct,v^ovTi{r\    without    Sabbatic 
 z,ing — that  is,  as  TertulUan  well  interprets  it, 
 not  obferving  the  Sabbath  ^    \^(]U.  Saint  is  mede- 
 lam  3  with  that  Superftition  and*  Formality  of 
 the  jews  afterwards,  and  without  any  opinion 
 of  Merit ^   Or  confidering  it  as  the  means  to 
 juftification.    Indeed  the  Patriarchs  had  not  this 
 Notion  of  the  Sabbath^  nor  was  the  Day  fo  a- 
 bufed  by  them,  as  to  keep  it  in  that  fence,  nor 
 by  us  no  more  than  by  them^  as  you  faid  out  of 
 Eafebins.    But  then  this  does  not  invalidate  the 
 former  affertion,   or  prove  that  the  Sabbath 
 was  not  known  to  the  Patriarchs,  or  Solem- 
 nized  as  a  Day  alotted  Religion.     For  they 
 might  keep  that  Day^  as  we  do  onrs^  a.  Day 
 holy  to  God,   tho'  not  fuch  as  Mofes  made  it 
 when  the  Law  was  given  from  Mount  Sinai  ^ 
 or  fuch  at  leaft  as  Pofterity  fanfied  it,  which 
 is  what  thofe  (g)  Authors  cenfured  and  ex- 
 
 (/)  Eeclef,  Hift.  L.  i.  c.  i.  Qg")  Non  de  omni  oB- 
 
 fervatione  loqui  eum  [^Tercul.3  dicere  poffumus,  fed  de 
 ittx  mgidit  tantum  -quietk  &  cejfatmi*  exailione  qu^  apud 
 JuixQs  in  u[h  fmjfe  fcimw,    Hofpin.  de  Fell.  Jud,  c.  3. 
 
 , cepted 
 
The  Second  Dialogue,        14^ 
 
 cepted  againft,  and  will  not  have  the  Patri^ 
 archs  take  any  notice  of.  And  as  for  Abra- 
 ham m  particular,  it's  faid  in  6'f«f/;j  xxvi.  5. 
 Becaiife  Abraham  obey'^d  my  voice — Hence  fome 
 (h)  Jexos  conclude,  as  Mercerm  tells  us  (who 
 himfelf  inclines  to  that  Opinion)  that  Abraham 
 kept  the  Sabbath  as  well  as  Circitmcifiorj^  and 
 other  rites  of  the  Law. 
 
 A.  It  Was  a  very  great  Character  and  Com- 
 mendation God  was  pleas'd  to  beftow  on  A- 
 hraham^  that  He  had  obcfd  his  voice—- ^  Right, 
 "faith  St.  Chryfoftom^  for  God  faid  unto  him, 
 "  Get   thee   out  from  thy    Fathers  Hoitfe^    and 
 "  from  thy  Kindred^    and  q-o  imto  the  Land  that 
 "  I  jjjalljlww  thee.     AndTAbraham  Went,  Ica- 
 "  ving  a  certainty  for  hope,   and  this  not  wa- 
 "  vering,  but  with  all  cheerfulnefs  and  readi- 
 "  nefs  imaginable.    Then  followeth  his  expe- 
 "  ftation  of  a  Son  in  his  Old  Age  when  Nature 
 "  was  decay'd  in  him,   becauie  the  Lord  had 
 "  promifedone-,  His  cafting  out  of  7/]jw^f/,  as 
 "  the  Lord  commanded  him  ^  His  readinefs  to 
 "  offer  Ifaac  as  the  Lord  direded  him,  with 
 "  many  other  things  of  that  kind,  enough  to 
 "  give  occafion  for  that  applaufe,   but  with- 
 "  out  regard  to  the  Sabbath^   for  which  this 
 place  is  fo  little  proof,  that  Rabbi  Johanan  and 
 Galatimu  from  the  Book  they  call  the  lejfer  Ex- 
 -pofition  on  Genejis,  aiTure  US,  That  Abraham  did 
 not  keep  the  Sahbath.     And  as  for  JnfiifJ,    let 
 him  explain  himfelf.     "  Before  Abraham  there 
 was  no  ufe  of  Circimcifion,    nor  before  Mofes  of 
 keeping,  the  Sabbath.      Before  A^ofes,  none  of  the 
 RiahteoHS  obfsrved  the  Sabbath^   neither  received 
 
 they  any  co?nmandment  to  ^bferve  it- They  did 
 
 not  keep  it  at  all,  nor  hitherto  w^as  there  any 
 
 (A)  Quo  loco  cuftod'iA  SAbbAtiimelli^itur,  ManaiTeh  ben  If- 
 jrael.  i,  de  Crcat, 
 
 L  Precept 
 
1/^6        The  Second  Dialogue. 
 
 precept  for  it,  no  more  than  for  Circumcijion^ 
 which  was  not  in  ufe  till  Abraham.     And  to 
 fancy  they  kept  the  Sabbath  without  the  ufe  of 
 it,  is  a  nicety  I  underftand  not,  no  more  than  I 
 can  apprehend  how  Circnmcifton  was  ufed  with- 
 out the  Ceremony.     (/)  Damafcen  is  clofe,  Be- 
 fore Adofei's  Law  and  Scripture  given  by  Divine 
 Jnffiration.^    the  Sabbath   was   not  confecrated  to 
 Cod^  But  when  the  Serif tnre  Divinely   Jnfpired 
 was  given  by  A^ofes^    the  Sabbath  was  made  Sa- 
 cred to  God^  that  the  People  might   be  exercifed 
 in  the  meditation  of  Scripture.     Thefe    Expref- 
 fions  are  full  and  familiar  •,  God  did  not  adu- 
 ally  confecrate  a  Day  to  be  religioully  obfer- 
 ved,  \i\\A<fofes  was  infpired  to  Pen  thofe  things 
 he  had  got  by  Revelation  or  Tradition^  whereby 
 the  People  might  have  fomewhat  certain  before 
 'em  to  fpend  the  Day  in  by  ho'ly  reading  and 
 meditation.     And  thus  far  the  (Ji)  Schoolman 
 you  ipoke  of  goes  along  with  us.     For  tho'  the 
 keeping  of  the  Sabbath  might  be  propofcd  be- 
 fore Mofes^    (I)  as  a  thing  jit  to  be  done^     yet 
 there  was  no  Command  for  it,  nor  does  it  ap- 
 pear that  it  was  look'd  on  as  a  thing  that  (m) 
 ought  to  be  done  or  was  done^    until  the    L,aw 
 made  it  a  Duty.     I  might  lay  before  you  more 
 evidences  of  this  fort.     But  to  be   free  with 
 you,  they  ferve  more  to  perplex  than  clear  the 
 Queftion.    But  then  the  inference  is   on  my 
 fide.  That  lince  the  Subjed  is  Problematical  and 
 doubtful,    and  may  adminifler  frefh  matter  to 
 continue  the  Difput.e,  what  room  is  there  left 
 for  the  morality  of  tiie  Sabbath  ?  and  how  do 
 thefe  Arguments  fo  prove  the  ufe  of  it  among 
 the  Patriarchs,   as  to  be  able  to  give  it  that 
 
 C»)  Vitfii.  Ortho.       (li)  Alex. Hales,  p.  5.  Q.  32. 
 (/)  Secundum  rationsm  bonefiu  fmj  Secmdum  rS' 
 
 Character? 
 
the  Second  Diahgne.        147 
 
 Chara£ler?  Morality  is  a  Dodrine  taught  by 
 the  Light  of  Nature  •,  and  no  fooner  do  we 
 hear  the  feveral  LeiTons  of  it,  but  our  Under- 
 ftanding  allents  immediately,  without  difpu- 
 ting  or  diflrufting  the  Truth  of  'em.  But  you 
 fee  the  different  Sentiments  of  the  Learned 
 World  make  this  Doelrine  very  uncertain^  and 
 that  is  a  Condition  nothing  moral  is  or  can  be 
 liable  to.  For  to  fay,  /  think^  is  in  other 
 words  »or  to  be  ferfwaded  ^  and  all  the  Quota- 
 tions of  this  kind  amount  to  very  little  more  j 
 the  belt  is  conjeEiure^  becaufe  it  has  neither  un- 
 deniable Reafon  nor  Sacred  Revelation  to  Seal 
 what  is  propofed  to  us. 
 
 But  I  will  humour  the  alTertion,  and  call  it 
 True,    that  the  Patriarchs  kept  the  Sabbath  ^ 
 yet,    this  granted,    the  Sabbath  is  as  far  from 
 morality  as  it  was  before  •,  becaufe  all  it  can  pre- 
 tend to  is  a  -pofitive  Inftitution  of  God,  fuch  as 
 was  the  prohibition  in  Paradife  about  the  Tree 
 of   Knowledge-^   abftinence  from    the   Blood  of 
 Beafts^   the  difference  between  dean  and  un- 
 clean  Creatures  ^  the  Sacrament  of  Circumcifion 
 and  the  like.    ''  And.  to  call  thefe  things  Qi) 
 ''  natural^   becaufe  the  Fathers  had  regard  to 
 *'  'em,  is  as  much  as  to  fay,  we  are  now  obli- 
 "  ged  to  'em.    And  if  fo,   we  mull  not  only 
 "  keep  the  Sabbath^  becaufe  they  kept  it,  but 
 "  we  muft  Sacrifice  as  they  did,    and  be  Cir- 
 "  cHmcifed  as  they  were.     For  the  Argument 
 ''  holds  good  in  the  latter  inftances  as  well  as 
 "  the  former^   and  if  one  Law  be  of  Nature, 
 *'  the  other  muft  be  fo  too  •,  fo  Zanchim.   And 
 therefore  plainly  what  is  pofitive  is  not  moraL 
 And  that  1  may  conclude  ijiy  Anfwer  to  this 
 
 in)  Zanch.  wi ^rt. FtAcept, 
 
 Li  ,  part 
 
148        The  Second  Dialogue. 
 
 part  of  your  Objection  •,  Siippofing,  as  I  faid, 
 the  Patriarchs  had  thQ  Sabbath  in  great  venera- 
 tion, and  kept  it  as  a  Day  fet  apart  for  Reli- 
 gious Ufes  ^  and  fuppofing  withal  that  God 
 commanded  the  Obfervation  of  it  (which  is 
 the  utmoft  you  contend  for,  and  which  is  not 
 demonftrable  from  any  Text  of  Scripture, 
 neither  by  way  of  DoHrine  nor  Praftice  before 
 the  times  of  Mofes)  all  this  can  go  no  higher 
 than  a  fofitive  Precept  •  and  that  very  Language 
 as  it  deftroys  the  notion  of  a  moral  Law^  fo  it 
 fhows  it  was  to  laft  and  bind  no  longer,  than 
 he  pleas'd,  who  made  it  a  Law  for  a  farticu- 
 lar  People. 
 
 Secondly^  As  to  the  Gentiles  • 
 
 How  far  their  Tcftimony  is  concerned  in 
 "  this  matter,  we  are  to  examine  in  the  next 
 place.  And  to  begin  with  Solon\-Wee]i^  and 
 what  is  meant  by  '  it.  (0)  To  this  Mr.  Selden 
 makes  anfwer,  that  it  fi^nifies  tio  more  than  the 
 Clima&erical  Tears  or  Stages  of  Hitmane  Life:  So 
 it  is  confider'^d  by  Arifi:otle  \  and  in  this  fence  it 
 was  Very  famous,  as  we  find  by  Pint  arch  .^ 
 Cenforinm  and  others.  Again,  The  very  School- 
 Boys  k'/jovo  well  enough  that  thefe  Weeks  of  Solon 
 were  nothing  elfe  but  the  ClimaHeri ck-years .  So 
 that  Solon''%-Week  is  as  little  to  the  purpofe  as 
 that  of  Cicero  s^  and  contains  Tears  and  not 
 JDays^  of  which  our  common  Week  is  conftitu- 
 ted.  Then  for  Jllexander  Severvu  •,  'tis  not  to 
 be  much  doubted,  but  he  had  a  great  inclina- 
 tion either  to  Jiidaifm  or  Chrifiianity^  and  on 
 either  account  had  refped  to  the  Vay  ^  becaufe, 
 as  Mr.  Selden  obferves,  it'immediately  follows 
 in  Lampridins^  that  he  would  willingly  have 
 ere  fled  a  Temple  to  Chrifi,  and  brought  him  within 
 
 (0)  DsJnrsNat,t,\Vuc.'i% 
 
 the 
 
The  Second  Dialogue,         149 
 
 the  number  of  his  Country-Gods.  And  accord- 
 ingly in  a  jeer^  fome  were  wont  to  call  him 
 the  Syrian  Priefl^  from  the  pleafure  he  took  in 
 the  Jemfl}  Rites.  But  that  all  this  was  Foreign^ 
 and  no  otherwife  regarded  at  I^ome  than  as  re- 
 lated to  the  Jews,  appears  from  0^/W,  in  that 
 Book  of  his  before- cited,  who  calls  'em  Pere^ 
 grina  Sahbata^  which  had  not  been  proper,  if 
 the  Romans  and  other  Nations  had  kept  the 
 Sabbath^  as  the  Jews  among  'em  did.  And  the 
 words  Peregrina  Sabbmta^  Peregrina  Sacra^  and 
 the  like,  import  not  fo  much  a  Reliarlom  Rite 
 belonging  to  Aliens  ^  (or  as  Fefim  faith,  brought 
 to  Rome  from  fome  other  Country,  and  ob- 
 ferved  in  the  fame  manner  as  in  the  places  from 
 whence  it  came,)  as  a  way  of  JVorjJjip  not  al- 
 lowed by  Authority  without  Legal  Eftablifti- 
 ment,  and  had  no  more  than  bare  connivance  to 
 keep  it  in  being.  As  for  the  Poets  who  call 
 the  Seventh-day  Holy^  Perfccl^  and  on  which  all 
 
 things  were  finiflied Their   Seventh-day  doth 
 
 not  intend  that  which  (^)  Weekly  occurs,  and 
 hath  its  revolution  or  return  four  times  each 
 Month,  but  the  X.cj)  Day  of  the  twenty  eight, 
 which  in  order  bears  that  name,  and  was  faid 
 to  be  Holy^  becaufe  it  was  thought  to  be  the 
 (r)  Birth-day  of  Apollo^  whom  the  Priefls 
 therefore  ftiled  ]^^^<^(MLymi~\  Seventh-day-born. 
 And  fo  Hefiod^  who  calls  it  C'sfs>'  )Vf>Ii  or 
 the  Holy-day^  fubjoins  this  Reafon  for  his 
 faying  fo,  Becaufe  on  it  Latona  brought  forth 
 Apollo.  And  elfewhere  he  joins  ikit  Seventh 
 with  the  F/V/  and  Fourth  Day  of  every  Month, 
 
 Cp)    Septimitna^  Jeptem  dierum  Syjlema.  C^3  •^' 
 
 autores  iton  kiimntur  de  diebw  Septimana,  fed  diebm  Men- 
 
 .  fis  Lmiaris.  Hofpinian.  de  Fcftis  Ethnicis.        (r)  Septimat 
 
 dies  menfis  ApoSinis  mtdlbm  facer  fait.    Sclden  dc  )ure 
 
 Nat. 
 
 L  3  and 
 
i^o       The  Second  Dialogue. 
 
 and  dedicates  'em  all  alike  to  Jupiter.  But 
 there  were  many  other  Days  in  the  Month  holy 
 bcfides  the  Seventh.  For  the  Third  was  confe- 
 crated  to  Minerva^  the  Fourth  to  Mercury^  as 
 Born  on  that  Day  -,  the  Eighth  to  Neptune  and 
 Thefeiu  ^  the  Ninth  to  Jupiter  and  the  Sim^  the 
 Ufi  to  Tluto.  And  if  at  any  time  the  Poets  give 
 an  Emphafis  to  the  Seventh-day^  they  are  excu- 
 fable  for  their  Zeal^  becaufc  Apollo  was  the  Va- 
 tron  and  Prefident  of  Poefie  ♦,  and  that  Principle 
 led  'em  to  treat  \iv=,  Birth- d(vy  with  a  more  par- 
 ticular honour.  Befides,  the  Seventh  is  a  com- 
 pleat  Number^  becaufe  whatever  is  perfeft  and 
 moll  excellent  in  its  kind  is  fignified  by  that 
 Number  faith  (j)  Grotim.  (t)  The  Reafons 
 are  various  why  it  has  this  Figure  from  Arith^ 
 metick^  Phyfick  and  Scripture  •,  and  the  inftances 
 are  too  many  to  lay  'em  all  before  you  •,  but 
 this  is  not  to  be  denied,  that  the  World  has  all 
 along  looked  on  it  as  a  A'fyfieriom^  Sacred  and 
 ferfeB  Number. 
 
 But  tho'  the  Number  Seven  bears  a  great 
 Name  in  Writings  of  all  forts,  yet  this  is  cer- 
 tain, that  it  is  not  the  only  Number  that  has  the 
 Charader  of  Perfed:  and  Holy^  as  we  may  eafily 
 perceive  in  the  following  Particulars. 
 
 (s^  In  Lib,  Evang.  (r)  Vid.  Epiphan.  Tom.  2. 
 
 Cicero,  in  Som.  Scip.  Pet.  Martyr.  Loc.  Com.  c.  5.  n.  43. 
 Mafium  in  Jofh.  6.  Aul.  Gel.  Nod.  Attic.  I.  3.  c.  10. 
 Pezelium  ex  Mclanchton,  p.  2.  Franc.  Gcorg.  de  Hift, 
 Sacr.  Tom.  i.  Seft.  2.  A  Lapid.  ;n  Deuc.  v.  12.  Philo. 
 lib.  Alleg-  Curce].eie  Efufang.c..6.  C^intilian.I.  r.  c.  i. 
 Ifidor.  Hifp.  1.  6.  Ot'ig.DT.FrideMax  fafcic.  contro.  Chryfoft. 
 Orat.  5.  in  Jud.  Bafil.  Horn.  1 1.  Hexam.  Aug.  de  Civ. 
 Dei.  c.  51.  Clem.  Alex.  Stro.  6.  Ambr.  deNoah,  ^f. 
 Befides  many  inftaRccs  in  the  Old  and  New  Tcftamcnc,  as, 
 V  Spirits,  7  Stars,  7  Deacons,  (fr^. 
 
 ONE: 
 
The  Second  Dialegue.        i  ^  i 
 
 O  M  E :  (  «  )  MacYohim  not  only  makes  this 
 the  beginning  of  all  Number,  but  faith,  that  it 
 has  a  fpecial  reference  or  refemblance  to  God, 
 the  Caufe  and  Creator  of  the  Univeife.  And 
 fo  we  find  it  in  St.  'jerom  much  commended, 
 and  in  the  Speech  Eufebim  made  in  the  praife  of 
 Confiant'me. 
 
 TWO;  (to  )  This  Number  is  Celebrated  in 
 both  the  Books  of  God,  Nature^  and  Scripure, 
 All  things  confill  of  matter  and  form.  There 
 are  Two  great  Lights  in  the  Firmament.  Two 
 Eyes,  Ears,  Hands  and  Legs  in  Man.  There 
 are  Two  Teftaments,  Two  Tables,  Two  Com- 
 mandments to  which  all  Laws  are  reduced. 
 Two  Turtles,  Pidgeons  and  Lambs  for  Sacri- 
 fice ;  Two  WitnelTes,  and  Chrift  fent  out  his 
 Difciples  Two  and  Two. 
 
 T  H  R  E  E  :  r  A' ;  rj^z;^  Number^  faith  Origen^ 
 was  made  for  Myjhries.  Athanafius  equals  it 
 to  the  Seventh  as  reprefenting  the  Trinity.  And 
 Servius  Reports  that  the  Pythagoreans  accounted 
 it  a  ferfeB  Number^  and  liken'd  it  to  the  Deity  j 
 not  becaufe  of  the  Three  Perfens^  but  as  there 
 is  from  him  beginnings  middle^  and  end.  Ma- 
 crobim  difcovers  in  it  the  Three  great  Faculties 
 of  the  Soul,  Vnderjlandings  Memory ^  and  Will. 
 And  the  Arithmeticians  call  it  the  ferfeB  Num^ 
 her^  becaufe,  fay  they,  it  hath  beginning ^  mid' 
 dle^  and  end^  which  make  up  the  perfeBion  of  a 
 Number,  and  is  a  Condition  moft  peculiar  to 
 the  Number  Three.  It  is  in  the  firlt  place  ///// 
 and  perfeB^  faith  Cornelim  Mufflis  ^  and  there  is 
 
 (a)  Vid .  Hieron.  in  Amos.  Eufeb.  de  laud.  Conft.  ch.  6t 
 (w^  Vid.  Laftant.  de  Opif.  Dei.  N.  lo,  12.  Eliam  in 
 Greg.  Naz.  Orat.  4^  Chryf.  Horn,  in  Gen.  Ecclu.  35.  15. 
 42.  24.  (jc)  Vid.  Origcn.  Horn,  in  Gen.    Servium 
 
 in  Virg.  Ecclo  8.  Eliam.  loc.cit.  Corn.  MufJ.  dc  div.  Hift. 
 1. 3.  c.  13.    Eufeb.  de  laud.  Conil.  c.  6, 
 
 L  4  no 
 
\^2        'the  Second  Dialogue, 
 
 no  Creature  in  the  World  which  has  any  fha- 
 «iow  or  footftepofthe  Deity,  wherein  this 
 Trias  does  not  fome  way  or  other  contribute  to 
 its  perfeclion. 
 
 FOUR:  (j)  TlmhthztTerfeB:^  //o/;/ and 
 Landnhle  Number^  faith  Vhilo.  The  Name  of 
 God  in  Hebrew,  Greek  and  Latin  is  made  out 
 of  four  Letters.  The  Difciples  of  Pythagoras 
 honour'd  the  Fourth  as  the  Jews  the  Seventh-day^ 
 and  on  that  Swore.,  if  there  was  occafion  for  it  ^ 
 and  the  Oath  ran  in  this  form.  /  Swear  by  him 
 who  taught  us  the  fccret  of  the  Number  Four^  the 
 Spring  of  ever-flowing  Nature .,  or  Fountain  of  all' 
 things  — ■  Meaning,  faith  Nicetas.,  the  Four  Ele- 
 ments, out  of  which  all  Creatures  are  pro- 
 duced. 
 
 FIVE:  This  is  not  without  fome  extraordi- 
 nary fignification,  if  only  becaufe  it  is  the  half 
 pf  the  Sacred  Number.  Ten.  Nature  commends 
 it  in  the  Five  Senfes,  Five  Fingers,  and  Five 
 Toes  •,  and  Scripture  in  the  Five  Talents,  Five 
 Loaves,  and  Five  Virgins. 
 
 SIX:,  (z.)  This  is  3.  f erf eB:  Number y  laith 
 Bede.,  nay  it  is  the  firfl  of  the  PerfeHy  as  Philo^ 
 Bodin^  and  Clemens  Alexandrinus  from  the  Py- 
 thagoreans tell  us. 
 
 EIGHT:  (i)  Hefychius  will  have  this 
 Number  to  be  a  Figure  of  the  other  World  ; 
 and  that  the  Pythagoreans  made  it  an  Hierogly- 
 phick  of  Juflice.  It  COnfifts  of  even  Numbers^ 
 and  is  the  double  oftbe  fquare^  which  reprefent- 
 ing  ftedfaftnefs^  it  was  therefore  Dedicated  to 
 Neptune. 
 
 (^  )  Vid.  Philo.  dc  opificio  Mundi.  Clem.  Alex.  Stro.  I.  $, 
 Greg.  Jjjaz.  Orat.  4.  fMt  -nv  tit^clktuv,  o§x.Q-  vtAtuTumv* 
 (:?[J  Vid.  Bede  inGcD.  Philo.  de  Mundi  Opif.  Clcni. 
 Alex.  Scro.  1.4b  C*-)    Vid.  Macrob.     Plutarch  in 
 
 XhcfcOo 
 
 NINE: 
 
The  Second  Dialogue,         152 
 
 NINE:  (2)  T^his  was  an  27//{/?m//j  Number 
 among  the  Poets,  as  we  find  by  their  Nine  Mit~ 
 fes  •,  and  was  folemn  with  the  Romans^  witnefs 
 their  Nones.  It  had  a  Charm  a^ainfi  Theft^  af- 
 filled  Flighty  and  was  fJoly  to  the  Siw^  as  Diony' 
 Jilts  Hdicarnajfus  informs  us. 
 
 .  TEN  :  (3)  Now  we  are  come  to  the  mofi 
 abfolitte  and  compleat  Number^    as  comprehend- 
 ing all  Numbers,  the  mofi  perfeB  and  holy.     The 
 Tenth  Bay   Virgil  much  applauds  j    and    his 
 Septima  pofi  decimiim  does  not  mean  that  the 
 Seventeenth-day  is  profperous  \  but  as  Servins  ex- 
 plains him,  the  Tenth  is  a  very  Fortunate  Day^ 
 and  next  to  it  the  Seventh.    Or,  as  Hofptniau 
 fpeaks,  the  Poet  magnifies  Two  Days,  the  5^- 
 vent.h  and  Tenth  *,  but  this  lafi  rather  than  the 
 other.    This  Number  has  two  Privileges  •,  One 
 that  it  is  perfed:  in  it  [elf ^  and  when  we  come 
 to  it  we  mull  begin  again  :    The  Other ^  that  it 
 is  the  Mother  .ofFerfeElion^  for  Ten  times  Ten 
 produce   an  Hundred^   the  mojl  perfeB:  Number 
 of  all.      And  the  Tenth  being  fo  compleat  a 
 Number,  it  is  fometimes  made  to  fignifie  ever  ^  • 
 X>^/^f.  xxiii.  2,  3.     A  Number  confecrated  to 
 Tythes^  not  only  by  the //^ip  efMofes^  but  by 
 the  Law  of  Nature^  as  appears  from  Abraham 
 and  Jacob^  the  (4 J)  former  paying  that  propor- 
 tion to  Mekhifedech  King  of  Salem ^  and  Priefi 
 of  the  high  God',  (5)  aad  the  latter  ingaging  to 
 fet  apart  the  Tenth  of  all  he  flwuld  poffefs,  in  cafe 
 God  would  be  plcafed  to  bring  him  home  to 
 his  Fathers  Houfe  in  fafety.    This  was  alfo  the 
 practice  of  divers  Infidels,   as  we  fee  in  Livy 
 
 (2)  Nona  fuga meliary  comraria  furtif.  Virg.    (3)  Vicf. 
 Greg.  Naz.  Orar.42.  Eafeb.de  laud.Conft.  1.  6.  Rcuchlin. 
 de  Arte  Cabal.  J.  2.  Hofp.  de  Feft.  Montague  againft  Seldetif 
 de  dec'mif,  decumania finliwi,        ^43  Gfin.  xiv.  20. 
 (  5  )  Gen,  xxviii.  22. 
 
 ■Xenophofi^ 
 
1^4        '^^^^  Second  Dialogue. 
 
 Xemphorty  and  Laertius^  who  were  wont  to  de- 
 dicate a  good  portion  of  Money  taken  from  the 
 Qi.^ll'Vt^  to  Af  olio  ox  Diana  (6)  {_decima  no- 
 mine'^ under  the  name  oiTythe.  And  Age- 
 fUm^  as  I  take  it,  in  two  years  time  offer'd  an 
 Hundred  Talents  and  more  to  the  God  at  Del- 
 fhos^  that  he  might  not  be  wanting  in  dif- 
 charging  the  Tythe.  And  thd  Cuftom  was  fo 
 prevalent,  that  PififiratHs  the  Tyrant  writes 
 thus  to  Solon  ^  (7)  All  the  Athenians  do  fe^a" 
 rate  the  Tythe  of  their  Fruits^  not  to  be  ffent  in 
 OHY  ufe^  hut  for  the  Publick  Sacrifices  and  com" 
 tnon  j>rofit.  So  the  Old ,  Latins  paid  Ty thes  to 
 their  God  Hercules  ^  as  did  alfo  Pofihumins  and 
 other  Roman  Captains.  From  which,  and  the 
 like  Examples,  a  Man  might  very  well  argue. 
 That  if  any  one  Day  be  confeorated  by  the 
 Light  of  Nature,  to  the  Service  of  God  rather 
 than  another,  then  moft  likely  it  muft  be  the 
 Tenth^  the  fame  proportion  of  time  better  an- 
 fwering  that  part  of  our  Goods  and  Fruits  which 
 by  the  didate  of  Natural  Reafon  was  confecra* 
 -  ted  to  Divine  Ufes. 
 
 TWELVE:  T^«  is  a  Number  very  Fa- 
 mous in  Scripture,  from  the  Twelve  Patriarchs 
 in  the  Old  Teftament,  and  Twelve  Apoftles  in 
 the  New,  And  the  Myfleryof  this,  Rabanus^ 
 and  out  of  him  Thomas  £'mCatena'2  gives  us, 
 becaufe  Twelve  arifes  out  of  the  Numbers  Three 
 and  Four  multiplied  in  themfelves,  and  fignifies 
 that  they  were  to  Preach  the  Dodrine  of  the 
 Trinity  in  the  four  Quarters  of  the  World.  \fjQ 
 readlikewife  of  the  Twelve  Fountains  in  EUm-j 
 the  Twelve  Precious  Stones  in  the  Peftoral  of 
 the  High-Prieft  -,  the  Twelve  Loaves  of  Shew- 
 Bread  ;  the  Twelve  Spies  ^.  the  Twelve  Tribes  ; 
 
 ( (5 )  XcDoph.  in  Cyro.       (  7  )  Uerc.  in  vit.  Solon. 
 
 the 
 
The  Second  Dialogue,        155 
 
 the  Tiveive  Oxen^  the  Twelve  Stars  in  the 
 Crown  of  the  Bride ;  the  Twelve  Gates,  and 
 Twelve  Foundations  of  the  Heavenly  Jernfalem, 
 So  in  the  Heavens  we  have  Twelve  Signs ;  and 
 in  Hiftory  the  (8)  Twelve  Governours  among 
 the  Egyptians.  And  in  a  word,  'tis  a  Number 
 fo  neceflary,  that  if  we  give  any  credit  to  the 
 Dodrine  of  Pythagoras^  (p)  God  made  ufe  of 
 it  to/e-ff/f  the  Univerfe. 
 
 Tlie  (10)  Politicians  make  the  Numbers 
 Thirty^  Hundred^  Two  Hundred  and  Fifty ^  .  Five 
 Hundred^  and  Seven  Hundred  very  remarkable 
 periods,  and  frequently  attended  with  great 
 Revolutions  and  Changes. 
 
 And  for  the  Number  Fifty^  Fhilo  calls  it  the 
 mofi  Holy^  the  tnoft  Natural  of  all  Numbers; 
 and  (i  0  Origen  durft  not  attempt  to  open  the 
 Secrets  of  it. 
 
 But  I  have  dwelt  too  long  on  a  Subjed,  out 
 of  which,  as  St.  Chryfofiom  fpeaks,  Curiolity 
 hath  produced  many  Fi^ions^  and  whence  many 
 Herefies  had  their  beginning.  Indeed  Marcion^ 
 Valenti-ms  and  Bafdides  were  the  Men  that 
 borrowed  thcfe  Leftbns  of  the  Schools  of  Pytha^ 
 goras  and  Plato^  on  purpofe  to  puzzle  and  a- 
 mufe  People  with  Myfteries  in  Religion.  And 
 if  the  Ancient  Doctors  of  the  Church  took  any 
 notice  of  'em,  'twas  to  m^ke  'em  able  to  talk 
 with  the  Hereticks  in  their  own  Language  ; 
 But  for  their  Ufefulnefs,  ( 1 2)  St.  ^ifgufiine 
 thought  there  was  more  affeftation  and  Pride 
 than  Profit  in  this  Study  ^  and  his  advice  was, 
 to  have  regard  not  only  to  Number^  but  alfo  to 
 
 C  8  0    JhjJiifg.fX'^ctt   i.  e.  duodecam  virorum   prindpatm 
 apkd  ^jiptios.  Hcrodot.  1.  2.        (  9  )  t«  J^  JbAyj,iJ^(^ 
 «f  7^  'wiy  0  0go«  yj.Ti^^noa.'n.  Plut.  de'placir.  Thilof. 
 ■^  10  'J  Axtomau  Politjca  colielfa  i  Greg.  Richtero. 
 1 1)  Homii.  8.  in  Num.    (12)  de  Civ.  Dei,  I.  1 1.  c.  91. 
 
 Meafure 
 
jt^6         The  Second  Dialogue, 
 
 Aieafiire'  and  Weighty  in  difcourfes  of  this  Na- 
 ture. However,'^ from  what  I  have  faid,  we 
 may  partly  difcover  the  little  ftrefs  there  is  to 
 be  -laid  on  the  Sacrednefs  and  prfeEhion  of  the 
 Nnmher  Seven^  when  other  Numbers  have  thofe 
 Commendations  and  Characters  as  well  as  the 
 Seventh^  and  in  particular  the  Numbers  One^ 
 Three^  and  Ten  feem  to  excell  it. 
 But  how  it  came  by  its  laft  Character,  or 
 
 that  it  is  the  Day  on  which  all  things  Wire  fnijhedj 
 This  indeed  feemsmore  difficult  to  account  for, 
 unlels  we  do  allow  (as  we  mufl)  that  many  of 
 the  Infidels  were  no  llrangers  to  the  Book  of 
 God  ^  but  as  they  were  curious  to  dive  into  all 
 forts  of  other  Learning,  fo  they  were  not  alto- 
 gether wanting  in  this^  as  appears  by  Ariflotle^ 
 or  rather  his  Mafler  who  was  fo  converfant  in 
 Mofes^  Works,  that  he  is  hereupon  often  cal- 
 led the  (13)  Athenian  Mofes.  (14)  ArifiohH- 
 Ins  fpeaks  this  loud  enough,  that  Hefiod  and 
 Homer  fuck'd  their  Knowledge  out  of  the  Bible, 
 which  is  not  an  improbable  thing,  becaufe  Ho- 
 mer lived  fome  hundreds  of  years  after  Mofes^ 
 and  CalUmachHs  more  after  Homer.  And  it  is 
 evident  the  Poets  took  their  Deucalion's-Flood 
 from  that  of  Noah.  (15)  The  Giant\  Scaling 
 Heaven^  was  drawn  from  that  bold  attempt  of 
 building  the  Tower  of  Babel.  Their  Vulcan  was 
 oier  Tubal  Cain  abbreviated,  and  both  of  the 
 fame  Profeffion.  Their  Sacrifice  of  l^hige-nia 
 comes  from  the  Story  of  Jepthas  Daughter, 
 •and  Their  mighty  ( l  5)  Jove  from  our  Almighty 
 
 C  1 3  >  PJato,  Mofes  Attica  lingiu  hquenSf  fie  Numenius. 
 Pythag.  apud  Reuchlin  de  arr.  Ca.  C  U  )  Ex.  toi^ 
 
 YtfJtATifav  l^i^Kiuv  f^TiiMpam.  Apud  Eufeb.  de  prxp. 
 Evang.  C  1$  3  yid.  A  Lapidein  Gen.  vi.  4.  &  xi.  4. 
 
 (  16  )  Quidatn  ex  noftrn  aiunty,  hoc  nomen  in  noftrit  literit 
 fondre]ovz'.  «ij«o  ?z(?wje»Jovis.  Galat,  de  Arcan.  Cach, 
 Veric.  i.  2.  c.  10.  . 
 
 *'  .  Jehovah^ 
 
The  Second  Dialogue.        157 
 
 Jehovah.    And  therefore,  if  the  better  to  Ce- 
 lebrate the  Birth-day  of  their  jifollo^  the  God 
 ofWifdom^  they  ftole  that  account  of  Scripture 
 concerning  the  Creation's  being  finilhed   on 
 that  Day    (the  ftupendous  work  of  Nature 
 which  nothing  but  an  Infinitely  Wife  Deity  was 
 able  to  produce)   and  aflign'd  it  to  his  Birth- 
 day,  this  is  no  more  than  what  they  did  in 
 other  Cafes,  aping  Mofes  and  the  People  of  /^ 
 rael  in  many  things  which   could   never   be 
 thought  of,    if  they  had  not  had  recourfe  to 
 thofe  places  where  the  3ews  were,  and  con- 
 fulted  the  Books   they    found  among   them, 
 wherein  thefe  Particulars  were  revealed,  and 
 recorded.     And  for  the 'greater  credibility  of 
 this,  we  may  obferve  that  their  mofl  refined 
 Wits  went  down  at  firft;  from  Greece  to  Egyfty 
 which  was  in  tliofe  days  the  Nobleft   Academy 
 and  School  in  the  World,  where  all  forts  of 
 Arts  and  Sciences  flourifhed  5   and  there  you 
 know  our  Fathers  relided  for  many  Genera- 
 tions •,  and  from  them  and  that  Country  feveral 
 CnftomSy  fuch  as  Circnmci(ion  and  fome  other 
 Rites,   were  convey'd  to  the  remotell  parts. 
 And  if  we  fometimes  m.eet  with  the  fame  No- 
 tions and  t]\Q  fame  Words  too  i^heir  Books  which 
 we  find  in  Scripure^  we  need  not  be  furpriied 
 at  it,  iince  it  is  the  aftedation  and  humour  of 
 mofl;  People  to  publifh  any  thing  they  have  got 
 abroad,  left  the  World  fhould  think  they  have 
 travelled  for   nothing.     And  thereupon,  as  a 
 token  of  improvement,  they  are  apt  to  Dif- 
 courfe  in  a  Language^    and  perhaps  in  a  Sence 
 alfo  remote  from  the  capacities  of  the  Vulgar. 
 
 B.  Kow   does  this  agree  with  LaBantiHs^ 
 (17)  who  admires  that  Pythagoras   and  Plato 
 
 (  17  )  Ladant.  de  fsra  Sap,  h  4.  c,  2, 
 
 fliould 
 
158        The  Second  Dialogue. 
 
 ihould  fo  much  negled  the  Nation  of  the  Jews^ 
 as  not  to  enquire  into  their  Cufioms^  as  they  did 
 into  thofe  of  other  Countries,  which  could  not 
 io  well  anfwer  the  expence  and  fatigue  of 
 their  Journey. 
 
 u4.  That  thofe  Philofophers  went  down  to 
 lEgyft  LaBantius  himfelf  confefles ;  and  there 
 the  Jews  left  many  of  their  Cuftoms  behind 
 'em ;  and  thofe  Cuftoms  might  be  well  enough 
 called  Jewish  tho'  learnt  in  another  Kingdom, 
 becaufe  they  were  Originally  fo.  But  whether 
 inftrucfted  in  Egy^t  or  Jitdea^  plain  it  is  from 
 thefe  following  Teftimonies  that  they  were  not 
 ftrangers  to  the  ways  of  the  Hebrews  in  many 
 inftances  of  Religion  and  Learning.  (18)  For 
 jlriflohiilHs^  whom  I  juft  now  mention'd.  Pre- 
 ceptor to  Ptolemy  Fhilometor^  2  Maccah.  i.  i  o. 
 and  who  Flourifhed  about  200  Years  after 
 Plato^  faith  of  Pythagoras^  That  He  borrowed 
 many  things  from  the  Jews.  Which  ( 1 9)  JofepbHS 
 alfo  affirms.  That  He  knew  our  way^  and  in  ma- 
 ny Cafes  complied  with  it.  The  other  Author 
 faith  the  fame  thing  of  Plato^  That  He  followed 
 our  Laws  and  Infiitutions  after  he  had  carefully 
 examined  and  difcHJfed  each  fart  of  ^em.  And  it 
 is  moreover  add|d,  that  the  (20)  Peripat'etick 
 Philofophy^  of  which  Ariftotle  was  the  firft  In- 
 troducer, depended  on  the  Law  oiMofes^  and 
 other  Prophets.  As  for  the  Story  among  fome 
 oithzjews^  That  (21)  Ariflotle  at  the  point 
 of  death,  according  to  the  Leflbns  he  had  learnt 
 of  the  Pofterity  of  Sem^  taught  his  Scholars  the 
 Immortality  of  the  Soul,  and  the  Dodtrine  of 
 Rewards  and  Pumjlmems  after  this  Lifej  and 
 
 C  18  )  Clem.  Ale^*  Stro.  5.         f  19  )  Aiv,  Apion. 
 (ito)  Clem.  Stro.  fupra,       (  21 )  Commcnr.  ad  Scpher 
 Cozri. 
 
 being 
 
The  Second  Dialogue*       i^p 
 
 being  inftrufted  by  Simeon  the  Jnfi  (then  High- 
 Prieft)  he  retracted  many  Points,  and  Ihow'd 
 himfelf  quite  another  Man  in  all  matters  what- 
 ever, wherein  he  had  been  oppofite  to  the  Law 
 and  Principles  of  the  Hebrews.  Tho'  I  fay, 
 we  lay  no  great  ftrefs  on  this  Tradition^  yet  wc 
 muft  not  rejeft  that  prevailing  Opinion  among 
 the  Rabbins^  that  there  was  a  very  clofc  Corre- 
 ipondence  between  themfehes  and  the  Greek 
 Philofophers  in  many  inftances  of  Knowledge 
 and  Difcipline  j  and  therefore  it  feems  not 
 ftrange  in  Clement  and  Theodorct  what  is  faid 
 concerning  Pythagoras^  That  he  was  Circitmci^ 
 fed  in  E^yft  after  the  manner  of  the  Hebrews^ 
 which  is  in  general  terms  vouched  by  (22) 
 Laertius^  That  He  was  initiated  into  all  the  My- 
 fleries  both  of  the  Greeks  and  Barbarians,  And 
 JamblicHS  faith.  That  conferring  with  the 
 Phoenician  and  Other  Priefts,  He  was  admitted 
 into  the  mofi  Secret  and  Sacred  Thirigs  then  nfed 
 in  Biblus^  Tyre^and  throughout  all  Syria.  St.  j4m- 
 brofe  faith  little  lefs,  and  affirms  it  to  be  the 
 judgment  of  very  many  before  his  time. 
 Then  for  PUto^  (23)  Clement  <:2Ws\iim.  {j^v  «^ 
 'H^ajLuv  */Aojn5^o»',  3  one  whom  the //f^rftt'i  fiir- 
 nifh'd  with  Philofophy,  as  they  did  divers 
 others,  who  were  little  better  than  Thieves  and 
 Robbers^  becaufe  they  were  fo  ungrateful  and  dif 
 ingenuous  as  not  to  own  their  A'iafiers.  Jufiin 
 and  Philofonus  concurr  with  Clement  concerning 
 Plato  •  and  Theodoret  is  pofitive  that  he  drew 
 his  befi  water  out  of  (24)  Hebrew  Cifierns  ^  and 
 whenever  he  faid  well  of  God  or  his  Worjhip^ 
 it  was  owing  purely  to  the  Theology  oi  the  Jews. 
 Some  will  have  him  to  be  an  Auditor  of  Jeremy^ 
 
 (  22  )  De  Vic.  Philof.  1.  8.         f  23  >  Strom.  I  i.  8c  tf, 
 (24)  *E;t  7WF  'B.^m«V  v«.^TUf%  ^ .  , 
 
 which 
 
i6o       The  Second  Dialogue. 
 
 which  Chronology  will  hardly  allow,  that 
 Prophet  being  above  an  hundred  fifty  years 
 his  Senior,  and  much  nearer  the  times  of  Py- 
 thagoras^  who  Flourifh'd.  about  the  Overthrow 
 of  the  Temple,  whereas  Plato  appear'd  not  in 
 the  World  'till  about  the  Refioration^  or  Re- 
 building of  it.  But  not  to  be  curious  of  the 
 .Vate^  we  are  fure  of  the  Thing  we  were  fpeak- 
 ing  of;  fo  fure  that  TertulUan  in  his  Apology 
 demands.  What  Poet  or  Sophlfier  among  yon  hoi 
 not  drunk  at  the  Fount ain  of  the  Prophets  ?  thence 
 your  Philofophers  have   cjuench^d  their  thirfi^    or 
 
 dejire  io  improve  their  Wit And  left  it  fhould 
 
 be  fufpefted  that  Chriftians  are  partial  in  giving 
 this  account,  (25)  hear  what  Hermifpm  an 
 ancient  Pagan  faith  of  Pythagoras^  That  He  bor- 
 rowed many  things  of  the  Jews  concerning  the 
 SohIj  Blafphemy^  &c.  gnd  adds,  Thefe  things  he 
 did  and  f aid  tn  imitation  of  the  Jews  and  Thra- 
 cians^  whofe  DoHrines-  he  ajfumed^  and  made  ''em 
 one  body  with  hi^s  own  Writings.  This  Teftimony 
 ( ^6 )  Origen  remembers,  and  faith.  We  read 
 how  Hermippm  in  his  Firfi  Book  about  Law-Ma" 
 kers^  afferted  that  Pythagoras  derived  his  Philo- 
 fophy  from  the  Jews  to  the  Grecians.  And  Por~ 
 phyry  owns  that  he  not  only  went  to  the  Ara- 
 bians and  Egyptians^  but  alfo  to  the  Hebrews 
 and  Chaldeans  to  learn  what  might  be  had  from 
 'em  \  and  fo  by  his  Travels  into  thefe  Countries^ 
 faith  he,  he  got  the  better  part  of  his  Philofophy. 
 And  for  J^lato^  'tis,  as  1  told  you,  little  lefs 
 than  a  Proverb^  (27)  That  Plato  was  Mofes  in 
 Greek.  And  it  may  be  juftly  affirmed  of  him, 
 that  ^^ftole  ixom  Mofes  whathefaidof  God 
 
 •     C  2  O  ,Apud  Jofephum.  (  26^  Adv.  Cel  fum,  L.  i,' 
 
 and 
 
The  Second  Dialogue,        i6i 
 
 and  the  World.    To  thefe  Authorities  may  be 
 added  that  of  C/f^rc/;w  of  Cyprus^  who  reports 
 that  he  had  feen  a  certain  Jew  with  whom  ^n- 
 ftotk  was  very  familiar.     But  above  all,  the 
 Oracle  of  Apollo  cannot  furely  be  miftakena 
 which  gave  out,  That  the  Hebrews  were  well  ac- 
 ejuainted  with  many  ways  of  the  Gods  ^  Wife-Me/t 
 Wor^iipping     in    an    holy    manner    the    Eternal 
 Deity.     And  elfewhere  Apollo  calls  the  Hebrews 
 X_dfi^\)MTk^~\    very  Learned  Men'^   and  there- 
 fore that  it  was  the  Cuftom  of  thofe  Times  to 
 apply  to  'em,  is  no  marvel,   fince  they  found 
 'em  fo  well  able  to  be  their  Tutors.     And  this 
 the  great  agreement  between  the  (28)  Pytha- 
 gorean diVid.  Cabalifiical  vi ay  among  XhQ  Jewsoi 
 difguifmg  Dodrines  further  Ihows.    They  had 
 their  Symbols^  Notes  and  Proverbs^  Numbers  and 
 Figures^  Letters^    Syllables  and  Words^   wherein 
 both  Parties  were  equally  Superftitious  ^  and  it 
 may  be  prefumed  that  they  learn'd  of  one  ano- 
 ther ^  which  is  enough  I  think  to  anfwer  your 
 Objedion  out  of  Lad:amius^   who  was  not,  it 
 leems,  throughly  informed  in  what  concerned. 
 Pythagoras  and  Plato.    For  thefe  two  Philofo- 
 phers,  tho  not  exclufive  of  others,  yet  above 
 all  the  reft  were  beholding  to  the  Hebrews-^ 
 altho'  upon  a  Principle  which  too  much  go- 
 verns, they  were  not  willing  toleflen  their  own 
 parts,  and  give  thofe  Originals  their  due  praifes. 
 And  of  this  his  Commentator  was  aware,  and 
 thereupon  faith,  that  the  Suffrages  or  J^otes  of  the 
 Fathers  (to  againft  Latlantins  in  this  Pointy  and 
 he  referrs  you  to  feveral  Authors  who  contra- 
 did  his  Opinion. 
 
 Thus  as  to  the  Greeks  j  Then  for  the  Romans^ 
 you  know  it  was  their  Way  to  incorporate  alL 
 
 (28)  Vid.  Reuchlin  de  Arte  Cabbalift.  L  a. 
 
 M  Relicrions 
 
i62        The  Second  Dialogue. 
 
 Religions  into  their  Own^   and    Worfhip  thofe 
 Cods  v^\\om  before  they  Conquered.     So  that 
 the  Jews  at  laft  becoming  Tributary  to  the  Ro- 
 tnans^  they  not  only  found  accefsinto  the  Em- 
 pire,  but  in  a  little  time  they  began  to  plant 
 and  fill  whole    Towns  with    their  Families. 
 Scarce  any  City  of  good  Note  in  Syria  and  the 
 L'effer  Afia^  wherein  the  Jews  were  not  confi- 
 derable  for  their  Numbers,   and  in  which  they 
 had  not  Synagogues  for  their  Devotion  \  and  the 
 manner  of  their  Lives,   wherein  their  difyerfion 
 had  made  'em  very  circumfped,  and  the  forms 
 of  their  Worfhip  being  once  o'bferved,   many 
 of  the  Roman  People  became  well  affed^ed  to 
 the  JerviJIj  Rites  ^    were  Circitmcifcd^   forbore 
 Srvines-Flejl)^    and  obferved  the  Sabbath.     (29) 
 Of  which  Seneca  complained,  and  cenfured  his 
 Countrymen  for  it.    And  this  clears  what  you 
 offer'd  out  of  Philo  ^  That  the  whole  World  had 
 regard  to  the  Sabbath.     Not  that  they  knew  the 
 Sabhath  by  the  Light  of  Nature^  or  had  refpedt 
 to  it  in  the  Age's  pafl  ^  but  that  it  was  fo  ge- 
 nerally admitted  in  the  days  of  that  Author 
 both  at  Rome  and  eifewhere^  that  on  that  fcore 
 it  might  in  fome  meafure  deferve  the  Cha- 
 rafterj  for  fo    (30)    Jofej>hus   explains   him. 
 "  The  Laws   ejiablijljed  among  m  have  been  fol- 
 "  lowed  by  all  Nations  ^   yea  the  Common  People 
 "  have  lo?jg  fmce  drawn  our  Viety  into  imitation^ 
 "  neither  is  there  any  Country^  Greek  or  Barbarian^ 
 "  to  which  the  Refi  of  our  Sabbath-day  hath  not 
 
 "  reached, Bo  that  according  to  him,  tho* 
 
 many  of  the  Heathens  honour'd  the  Sabbath  and 
 fome  other  particulars  of  the  Jewijh  Worjhif^ 
 yet  it  was  not  as  recommended  by  the  Law  of 
 
 (30)    £0  if  que  fceJeratifmte  gentis    cmfuetudo   inva* 
 Juhy  CTc.    Apud  Aug,  de  Civ.  Dei.  L.  6.  c.  1 1. 
 (31.;  Adv.  Ap'ion. 
 -  '  Nature^ 
 
'the  Second  Dialogue.        162 
 
 Nature^  but  as  taught  by  the  Law  of  Mofes^ 
 which  they  followed  and  drew  into  pradice. 
 And  for  the  long  fince  he  fpeaks  of,   he  means 
 the  time  between  him  and  Angufius  Cafar^  who  - 
 was  very  favourable  to  them  and  their  Sabbath, 
 as  we  fee  by  feveral  Decrees  made  on  their  be- 
 half.    (31)  "  Auguftus  Ccefar  Pontif.  Max. 
 "  Forafmiich  as  the  Nation  of  the  Jews  hath  always 
 "  been  trnfly  to  the   Romans,    not  only  at  this 
 "  Day,  hut  alfo  in  former  Ages,  and  ef^eclally 
 "  in  the  time  of  our  Father  Csefar  the  Emperor^ 
 ''  iUfnder  Hircanus  the  Hlgh-Priefi^  J  have  or- 
 ''  dain^d  according  to  the  common  judgment  of  the 
 "  Senate,  that  they  fliall  live  after  their  Country 
 "  Laws  Hnder  which    they  lived  in  the  time  of 
 "  Hircanus  the   High'Priefi  of  God  •,    and  that 
 '*  their  Temple  JJiall  retain  the  privilege  of  a  San- 
 "  ftuary^   and  that  they  fljall  not  he  compelled  to 
 ^^  appear  before  any  Judge  upon  their  Sabbath- 
 "  days,  or  the  Day  before  their  Sabbaths  after 
 "  Nine  a  Clock.       Again,    "  C^far  to  Norba- 
 "  nus  Flaccus  Health,     Let  the  Jews  where-ever 
 "  they  live^  carry  their  Sacred  Money  to  Jerufa- 
 "  lem   according  to  their  old  Cufiom^  and  let  no 
 *'  Alan  prefume   to  hinder    ''em.       Agrippa  alfo 
 writ  to  the  Magiftrates,  Senate  and  People  at 
 Ephefm  on  the  fame  fubjedt.    "  /  will  that  the 
 "■  Jews  living-  in  Alia  keep  their  Sacred  Money'-~ 
 And  to  ^'i'Cyrenean  Magiftrates  and  Senate : 
 "  The  Jews  Inhabiting  amoncr  you^    1  command 
 "  that  they  be  permitted  to  live  after  their  Cu- 
 ''  ftom.     And  to  Syllanm.,  "  That  the  Jews  be 
 "  not  confer ain'd  upon  their  Sabbaths  to  appear 
 "  before   any  Judge-^  And  hereupon  Norbanns 
 Flaccus  Proconful,   fends  thefe  Inftrudions  to 
 the  Magiftrates  of  Sardinia ;  "  That  no  Man 
 
 (31)  Jofcph.  Antig.  1. 16.  c  10, 
 
 M  2  J'  hinder 
 
1^4       Tfce  Second  Dialogue. 
 
 '^  hlndef  the  Jews  to  live  accoyding  to  their  Cu- 
 "  ftom.     And  Jmius  Antonius  another  Pro- 
 .   Confiil,    difpatches  Orders  to   the  Governors 
 of  Efhefus^    "  That  the  Jews  he  allowed  to  ufe 
 ""  their  Country  Cuftoms,  according  totheDc- 
 "  crees  and  Ordinances  of  Caefar  and  Agrippa, 
 "  and  do  all  things  as    they  pleafe   according  to 
 ''  their  Cuflioms. —  I  take  the  more  notice  of 
 thefe  Indulgences  and  Decrees  which  tolerate 
 the  Jerps  to  exercife  their  Religion  out  of  the 
 limits  of  the  Land  of   Paleftine^   becaufe  wc 
 may  obfervc  from  'em,   that  Auguflus^  Agrifpa 
 and  the  Frocojifuls  call  'cm  their  Sabbaths^  their 
 Cnftoms^    their  CoHntry-CiiJloms^    as  peculiar  tO 
 them  ^  and  which  if  known  to  other  Nations, 
 it  was  chiefly  owing  to  this  Favour  of  the  Ro- 
 man Princes,    whereby  they  had,  freedom  of 
 Worfhip,    and  an  Opportunity  to  gain  Profe- 
 lytes  in  thofe  Provinces  where  they  lived  upon 
 the  temptation  and  motive  of  Novelty  to  which 
 Humane  Nature  is  much  addi<^ed.     But  yet 
 whatever  their  affedion  was  to  the  Roman  Go- 
 vernment about  the  Reign  of  AiigMjtns^   who 
 gave  thefe  Teftimonies  of  the  Efteem  he  had 
 for  'em  j   They  were  reckon'd  by  Seneca  and 
 others  a  Prophane  odd  People  on  the  account 
 of  their  Religion  ^   and  in  particular,  becaufe 
 of  the  Sabbath^  He  and  They  very  much  deri- 
 ded ^em  j  which  had  not  been,   were  the  Sab- 
 bath or  Seventh-day  Solemnity  the  common  Tenet 
 of  all  Nations.  , 
 
 '  ■'  I  cannot  tell  what  impreflion  this  makes  on 
 you,  but  to  me  it  feems  more  than  likely.  That 
 neither  the  Patriarchs  kept  t\iQ  Sabbath^  becaufe 
 we  have  not  one  word  of  it  in  Scripture,  nor 
 that  the  Creeks  minded  it  any  further  than 
 barely  to  talk  of  it,  as  a  thing  they  had  met 
 with  in  their  Travels  ain-oad^  or  in  their  reading 
 l-  -        :  at 
 
The  Seco7id  Dialogue,         1 6fy 
 
 at  home.  And  if  fome  of  the  Roman  Empire 
 look'd  on  it  with  a  favourable  Eye,  it  was  no 
 earlier  than  about  the  Incarnation  of  Chrift  •, 
 and  their  more  Learned  Citizens  laughed  ii 
 their  Neighbours  for  refpefting  that  or  any 
 other  of  the  Jevoijli  Cufloms.  And  tho'  the  An- 
 cient Poets  fpake  very  honourably  of  a  Seventh 
 Day^  it  was  not  purely  on  its  own  account,  but 
 with  regard  to  their  A^ollo^  whofe  Birth  they 
 Celebrated  on  it.  And  if  others  did  the  fame, 
 they  dcfign'd  no  Reverence  for  the  Sabbath-day^ 
 but  confider'd  it  only  as  a  Myfterions  Number^ 
 made  remarkably  by  Nature^  but  no  Divine 
 Infiitiition  fandifying  and  requiring  it  for  the 
 Worfhip  of  the  Creator^  which  is  the  Sence  we 
 mull  take  it  in,  or  elfe  their  knowledge  of  it, 
 if  well  proved,  will  fignifie  little. 
 
 B.  But  does  not  the  Manna  in  the  Wilder- 
 nefsjbefore  the  Law  was  given,  Ihow  the  Sabbath 
 to  have  an  earlier //7/?^f^/;f/o«  than  what  you  are 
 willing  to  allow  it?  For  itisfaid,  (32)  The 
 People  (rather'' d  it  Six  Days^  but  on  the  Seventh- 
 Day  ^  they  could  not  find  it.  And  the  Reafon 
 was,  becanfe  the  Seventh- Day  rvas  an  Holy  Sab" 
 bath  unto  the  Lord.  Six  Days  yon  jhall  gather  ?>, 
 but  on  the  Seventh  Day  which  is  the  Sabbath^  in  it 
 there  jhall  be  none.  See^  the  Lord  hath  given  you 
 the  Sabbath^  therefore  he  giveth  you  on  the  Sixth 
 Day  the  bread  of  two  Days.  So  that  in  this  place 
 at  lealt,  there  is  exprefs  mention  of  the  Sab- 
 bath. And  the  miraculous  Dew  on  the  ground 
 for  all  the  Six  Days  together,  and  none  on  the 
 Seventh^  plainly  demonftrates  that  God  diftin- 
 guifhed-f /j^f  Day  as  a  time  of  Refi  to  the  People, 
 in  which  every  Man  was  to  abide  in  his  flace^  and. 
 none  to  fiir  out  of  his  Tent. 
 
 (  36  )  Exod.  xvi.  23,  af,  29. 
 
 M  3  Ji,  This 
 
1 66       The  Second  Dialogue. 
 
 A.  This  Miracle  of  the  Manna,  is  confider'd 
 as  a  Preface  to  the  promulgation  of  the  Law 
 from  Mount  Sinai^  and  intended  to  imprefs  the 
 People  with  the  notion  of  the  Sabbath^  that  they 
 might  not  be  furprized  afterwards  to  find  it 
 within  the  Two  Tables.  (33)  And  perad ven- 
 ture it  might  ferve  to  difcover  that  Day  of 
 which  the  Precept  fpake,  and  on  which  God 
 was  faid  to  refi  from  the  works  of  Creation, 
 But  that  it  was  an  Obfervation  altogether  new 
 we  find  in  ver.  22.  For  notwithftanding  the 
 interpretation  Mofcs  made  on  the  Miracle  in 
 behalf  of  the  Sabbath^  yet  the  Princes  and  Ru- 
 lers feeing  fome  of  the  People  gathering  twice 
 as  much  Manna  on  the  Sixth  Day  as  they  had 
 got  on  the  Days  before,  they  came  and  told  Mo- 
 fes^  reprefenting  it  as  a  tranfgreffion  of  what 
 was  before  commanded  them  \  which  certainly 
 they  would  not  have  done,  had  they  known 
 any  thing  of  the  Sabbath-Day.  And  again,  it 
 came  to  fafs  there  went  ont  fome  of  the  People  on 
 the  Seventh  Day  to  gather^  and  they  found  none^. 
 'uer.  27.  which  alfo  befpeaks  very  little  no- 
 tice of  the  Sabbath^  or  elfe  the  Day.,  as  well  as 
 Mofes's  Order  had  hindred  their  going  abroad. 
 And  admit  the  People  forgetful  and  negligent  in 
 fuch  cafes,  and  that  their  Bondage  in  E^yft  had 
 obliterated  or  defaced  this  Doftrine  of  the  Se- 
 'uenth  Day.y  yet  the  Great  Men  and  Chiefs  of 
 Families  cannot  be  fuppofed  ftrangers  to  fuch  a 
 Tradition,  but  muft  be  privy  to  thofe  Archives 
 and  Records  all  Nations  preferve  of  the  ayicient 
 times  and  things  concerning  themfelves,  and 
 from  which  Mofes  is  thought  to  Pen  this  Book 
 ofCenefis  j  and  yet  thefe  Princes  were  Humbled 
 at  the  Sabbath.^  as  a  thing  altogether  unknown 
 J- ■^ '■ ■ 
 
 i^})  Fhi(o  de  vitp  MoHs*  |.  u 
 
 "  to 
 
cc 
 
 u 
 
 The  Second  Diahgne.        1 6y 
 
 to  'em.  •  And  further  it  is  faid,   ver.  i.  that 
 they  came  to  the  Wildernefs   on  the  \^th  Day  of 
 the  2^  Month,    f  34.;  "  Now  the  next  Morn- 
 "  ing  to  this  it  rained  Manna^   and  fo  conti- 
 "  nued  every  Morning  until  the  22d,  which 
 "  being  the  7th  Day,  it  rained  none,  and  that 
 "  Day  they  were  commanded  to  keep  the  Sah- 
 "  hath.     Now  then  if  the    22d  Day  of  the 
 Month  were  the  Sabbath^  therefore  the  15th 
 mufl  be  the  Sabbath  too,  for  that  was  the 
 Seventh  before  it.    But  the  Text  faith  ex- 
 prefly  they  marched  on  that  Day  along  wea- 
 "  rifome   March,   which  Ihows  they  did  not 
 "  obferve  it,    and  this  negled  proves  it  not 
 "  kept  before.     And  it  is  worth  our  notice, 
 "  that  the  day  of  the  Month  is  never  named, 
 "  unlefs  it  be  once,   for  any  Station  but  this^ 
 ''  where  the  Sabbath  was  ordained,  otherwife 
 "  it  could  not  have  been  known,  xh'a.tT'hat  Day 
 "  was  ordain'd  for  a  Day  of  Refi^  which  be- 
 "  fore  was  none.    And  it  is  not  unlikely,  but 
 the  word  Remember  afterwards  fet  at  the  front 
 of  the  Precept  about  the  Sabbath^  might  be  oc- 
 cafion'd  by  that  little  concern  Mofis  found  the 
 People  had  for  it,   even  at  this  time,  becaufe 
 they  ftill  took  it  for  a  late  appointment^  tho' 
 alferted  by  Miracle.     And  the  infinuation  of  it 
 was.  That  they  were  to  keep  in  mind  that  a- 
 ftoni(hing  fupply  of  Bread  from  Heaven  given 
 'em  by  an  Almighty  and  kind  Power  j    and 
 withal  remember  that  part  of  the  wonder  which 
 related  to  the  Obfervation  of  the  Sabbath-Day^ 
 and  which  that  Law  prefcribed  'em. 
 
 B.  Methinks  the  moft  natural  meaning  of  this 
 word  {^Remember'}  argues  for  me  ^  becaufe  to 
 remember  a  thing,  fuppofes  it  knovon  before  ^  and 
 
 C  34  }  Mr.  Meik  oa  £zeH.  xx.  20. 
 
 M  4  therefore 
 
1 68        The  Second  Dialogue.    - 
 
 therefore  when  God  Commanded  the  Children 
 of  Jfrael  to  Remember  the  Sahbath-Day^  the  very 
 Language  declares  it  an  ancient  Ordinance^  bnt 
 fargotten  for  fome  time,  and  fo  the  Jews  are 
 hereby  quicken'd  to  the  ftrider  obfervance  of 
 it  for  the  time  to  come. 
 
 yi.  Undoubtedly  the  word  often  referrs  to 
 the  timepafi-^  as  when  Jofeph  was  in  ^gypf-,  he 
 remembred  the  Dreams  which  he  had  dreamed 
 of  his  Brethren  while  lie  was  a  Child,   and  li- 
 ving in  Canaan^    Gen.  xlii.  9.     But  this  is  not 
 the  conflant  ufe  of  it,  for  it  fometimes  looks 
 forvpard^    as  in  the  Inftltution    of  the   Vafsover^ 
 and  of  the  BlefTed  Sacrament  of  the  Lord^s-Sitp- 
 per^  both  which  were  appointed /'f/orf  the  things 
 fell  out  of  which  they  were  to  be  the  Memorials 
 to  future  Ages.     This  frequently  appears  in 
 the  ordinary  Commands  we  lay   on  our  Ser- 
 vants and  Children  ^  when  as  a  fign  of  our  re- 
 folutionto  be  obey'd,  we  bid  'em  remember  this 
 .  or  that  thing ;  by  which  expreflion  our  meaning 
 is  to  charg-e  their  Memories  with  what  we  ex- 
 ped  them  to  do,  and  to  take  fpecial  care  to  do 
 it.     But  then  this  is  no  recalling  to  their  minds 
 what  they  underltood  before  ^  but,    as  1  faid, 
 to  make  'em  more  heedful  in  that  particular,  be 
 it  what  it  will,  or  whether  we  ever  heard  of  it 
 before  or  no.     And  fo  in  this  place  the  ^y£thio- 
 fick  Verfion  renders  it  pertinently  enough,  Ob- 
 'ferve  the  Sabbat h-Day^  deigning  by   the  word 
 Remember^    nothijig  more  than  to  keep  it  hply. 
 Yet   accepting  your  interpretation,    that  it 
 means  looking  bach^  or  a  reflexion  on  what  was 
 l)eforc,  it  is  not  nccefiary  the  word  fhould  fig- 
 nifie  any  great  Antiquity^  or  what  had  been  faid 
 ]or  done  in  the  Generations  of  Old  j  all  that 
 can  be  pretended  is,   that  it  caftsan  eye  on 
 what  is  faj}.    And  if  fo,  a  Mail  may  be  faid  to 
 '.■'..'.:.-  .    '..  remember 
 
The  Second  Dialogue.         itfp 
 
 remember  as  well  what  was  done  within  a  ferv 
 clays  or  a  few  hours^  as  what  happen'd  in  the 
 Tears  or  Ages  foregoing.  And  fo  St.  Peter  re* 
 memhred  the  words  of  Jefta  [_before  the  Cock 
 Croxo  thou  pmlt  deny  me  thrice j']  yet  thofe 
 words  were  utter'd  not  many  hours  before  his 
 Apprehenfion  and  Trial.  And  therefore  Ihould 
 we  in  this  Cafe  take  the  antecedent  time^  we  can 
 go  no  higher  than  the  Miracle  of  the  Manna 
 by  which  the  Sabbath  was  notified,  and  the  re- 
 membrance of  it  ufed  as  a  Motive  to  make  'em 
 diligently  and  faithfully  keep  it. 
 
 B.  To  confider  the  Subjed  of  the  Seventh^ 
 Day.    It  is  a  refledion  on  the  Wifdom^  Tower 
 and  Goodnefs  of  God  in  the  Works  of  the  Crea-  ^ 
 tion-,  and  this  being  always  necefary^  'tis  ne- 
 ceffary  to  keep  the  Day  which  God  himfelf  made 
 the  Memorial  of  that  Power^  and  was  appointed 
 a  Day  of  Reft  for  us  the  better  to  refleft  on 
 thofe  many  Wonders  he  has  done  on  our  ac- 
 counts.   Befides,   as  it  is  a  peculiar  Day  San- 
 dified  by  God,  he  has  made  it  the  means  of  the 
 Divine  Bleffing  ^  and  to  lay  afide  the  means  of 
 Bleffings,   is  to  deprive  our  felves  of  thofe 
 Bleffings,   becaufe  we  rejeft  the  way  of  con- 
 veying 'em  to  us. 
 
 A.  A  thing  is  neceffary  when  we  cannot  be 
 without  it.  But  tho'  to  remember  the  Crea- 
 tion be  very  neceflary,  in  order  to  raife  in  us 
 an  admiration  of  thofe  infinite  attributes  we 
 muft  needs  difcover  in  God  from  his  producing 
 the  World  ^  yet  this  may  be  done  without  the 
 Seventh-Day^  and  therefore  this  inferrs  no  ne- 
 cejfity  to  have  it  continued,  becaufe  this  end 
 may  be  had  without  it.  We  have  many  other 
 'Memorials  of  the  Divine  Power,  and  the  many 
 Objefts  which  from  the  Books  of  Nature  and 
 God^  every  minute  ciowd  thro'  our  Senfes  to 
 
 the 
 
I  JO        The  Second  Dialogne, 
 
 the  Un.derfl:anding,  afford  us  Leflbns  enough  to 
 teach  us  this  great  Truth  ^  and  if  we  had  never 
 heard  of  a  Seventh-Day^  we  muft  have  been 
 convinced  of  the  Being  of  a  Creator.  Yet  with 
 regard  to  the  Jews^vflio  were  to  be  diflinguifh'd. 
 from  the  Gentiles^  befides  the  Commandment^ 
 there  was  an  Emphafis  laid  on  the  Day  as  a 
 practical  Comment  on  their  Creed^  to  fignifie 
 what  they  meant  by  their  God,  namely  Him 
 who  in  fix  Days  made  Heaven  and  Earthy  &c. 
 But  then  this  was  no  more  than  a  Ceremony  of 
 diftindion  which  we  have  no  occalion  for,  and 
 as  a  Ceremony  'tis  in  no  wife  necefTary,  but  we 
 have  free  liberty  either  to  retain  or  difcharge 
 the  ufe  of  it. 
 
 As  to  the  other  thing.  That  God  has  made 
 it  an  infirument  and  conveyance  oi,  his  Bleffings. 
 Tho'  I  confefs  God  ufes  means  to  blefs  his 
 People  by,  yet  thofe  means  are  not  always  the 
 fame  ^  and  tho'  necejfary  at  one  time,  they  are 
 not  fo  at  another.  Sabbath  and  Circnmcifion 
 were  certainly  the  inflruments  of  Gods  bleffing 
 to  the  People  of  Ifrael  ^  But  as  we  do  not  take 
 our  felves  obliged  to  the  latter.,  fo  neither  doth 
 Xht  former  concern  us  ^  and  as  for  that  we  have 
 another  Sacrament.,  fo  for  this  we  have  another 
 Day  to  honour  God  with  our  Worfhip.  More- 
 over, it  is  not  the  Day^  but  the  Service  of  the 
 Day  on  which  the  Sanftification  depends  ^  and 
 tho' the  Ordinance  of  God  fet  apart  that  p^r- 
 ticHlar  Dayy  and  made  a  difference  between  it 
 and  the  reft  of  the  Week^  yet  'tis  the  Duties  of 
 the  Day  make  it  holy ;  and  if  the  Jews  had  no 
 refpcft  to  thefe.,  the  other  hallowing  had  figni- 
 fied  little  •,  and  notwithltanding  the  fandifica- 
 tion  of  the  Day,  it  had  gone  without  the  Blef- 
 fing. And  in  a-word,  if  this  way  of  arguing 
 has  any  force,  it  is  only  in  behalf  of  the  Sab- 
 batarian^ 
 
T'he  Second  Dialogue,        171 
 
 hatarUri^  to  conclude  for  that  Seventh-Bay  cal- 
 led the  Sabbath  •,  but  is  ill  apply'd  by  thofe 
 who  confent  to  a  change  from  the  lafl  Day  of 
 the  Week  to  the  firfi  -,  and  makes  as  much  for 
 the  reft  of  the  Jewiflt  Feafis^  Sacrifices^  Offer- 
 ifj£s,  and  other  Legal  Ceremonies  which  were 
 made  the  means  of  Bleflings,  as  well  as  the  Sab^ 
 bath'^  and  by  this  Argument  we  ought  to  re- 
 tain them  all^  or  elfe  we  hazard  the  Heavenly 
 Benediction. 
 
 B,  To  detain  you  no  longer  in  a  Point  on 
 which  you  have  faid  enough  to  make  it  doubt- 
 ful^   we  will  advance  forward,    and  propofe 
 fome  Reafons,    which,  I  think,  are  not  liable 
 to  any  exception,  and  they  are  fuch  as  thefe. 
 TPjis  Law  about  the  Sabbath^  is  ranked  with  the 
 others  confefTedly  Moral^  and  partakes  of  all 
 the  honours  and  privileges  in  common  with 
 them  ^    it  was  written  with  the  Finger  of  God^ 
 and  not  in  Paper  or  Parchment,   or  upon  the 
 Leaves  of  Trees,  but  in  Tables  of  St  one  ^  as  the 
 reft  were,  to  denote  the  pcrpfr«;>y  of  them  (as 
 the  Gentiles  ufed  to  ingrave  their  Laws  in  Brafs^ 
 to  Ihow  they  would  always  have  them  invio- 
 lably kept)  and  thereupon  it  is  called  the  Fter^ 
 nal and  Everlafting  Sabbath:    It  had  the  fame 
 glorious  Promulgation^  the  fame  Majefly^  Ter- 
 rours^  and  all  the  Circumftances  of  the  other 
 Nine  ^  fuch  as  Thundring  and  Lightnings    Sound 
 of  the  Trumpet^  Fire  and  Smoak  j  and  pronoun- 
 ced by  God's  own  immediate  voice  in  the  Au- 
 dience of  all  the  People.    Nay  the  Emphafis  of 
 remember  (you  juft  now  mentioned)  is  a  Note 
 of  fpecial  obfervance,  requiring  more  than  or- 
 dinary attention  and  care;  and  as  the  (35) 
 Hebrews  lay,  we  are  bound  for  ever  to  remember 
 
 (  3$  )  In  primk  memoria  tenendum  ejf,  Vid  Mr.  Ainfworth 
 in  Gen.  xiii.  3, 
 
 it. 
 
172         The  Second  Dialogue. 
 
 it.  Add,  that  this  Lajv  is  no  where  repealed 
 no  more  than  the  others  ^  and  as  for  that  Text 
 of  Paid^  which  is  the  great  Proof  to  lay  it  by, 
 it  fpeaks  of  the  other  Feftivals  of  the  Jews^  not 
 thls^  and  therefore  faith  in  the  plural  [c^^S^tci',] 
 Sabbaths^  meaning  the  Seventh  (  36  )  Aionth^ 
 the  Seventh  Tear^  and  the  jHh'dee  ;  not  this  Sab- 
 bath of  the  Moral  Law,  about  which  we  are 
 now  difcourfing.  On  the  contrary,  Chrifl  came 
 not  (as  himfelf  declares)  (37)  to  deflroy  the 
 Laro^  but  to  fulfill  it.  And  it  is  very  obferva- 
 ble,  that  foretelling  the  deflruction  of  Jemfa- 
 /fw,  which  was  riot  to  be  till  a  great  many 
 years  after  his  Afcenfion^  he  bids  his  Difciples 
 pray  that  (38)  their  flight  be  not  in  the  Winter^ 
 vor  on  the  Sabbath-day'.  And  the  Reafon  was, 
 becaufe  if  fo  timed,  they  might  be  tempted  or 
 forced  to  forae  Aftion  tending  to  prophane  the 
 Day,  which  there  was  no  fear  of,  if  it  was  not 
 to  continue  if^crf^,  as  before.  And  according 
 to  this  notion  of  it,  we  find  our  Lord  himfelf 
 obferving  the  Sabbath-day^  and  it  was  his  cufl-om 
 to  do  fo.  And  after  this  Example,  when  he 
 was  dead,  the  Holy  Women,  tho'  they  had  pre- 
 pared Spices  and  Ointments  to  imbalm  his  Body 
 (a  Work  of  Piety  as  any  Man  might  think) 
 yet  they  would  not  then  do  it,  becaufe  it  was 
 the  Sabbath  ^  and  therefore  (39)  they  reficd  on 
 the  Sabbath-day  according  to  the  Commandment. 
 They  were  Difciples  to  the  Lord,  and  without 
 doubt  well  inftruded  in  the  Duties  of  Religion 
 after  the  way  6i  the.Gofpel  ^  yet  they  under- 
 ftood  nothing  to  the  contrary,  but  they  were 
 to  keep  this  Day,   as  heretofore,  in  obedience 
 
 {^'^S^Quibui  nomen  Sabbati  alJ^uAndo  iu  Scriptura  iri- 
 iuitur.  Curcellsusj.rfe  efufanguinU.  (  36  )  Mat.  v.  17. 
 (  38  )  Match,  xxiv.  20.         C  39  3  Luke  xxiii.  55. 
 
 to 
 
The  Second  Dialogue.        175 
 
 to  the  Law  :  They  did  fo,  and  the  Uoly  Ghofi 
 commended  'em  for  it  j  and  not  only  they^  but 
 the  jifoflles  many  years  after  had  it  in  great 
 efteem,  and  Vrafd  and  PreacPd  on  it.  Even 
 Paul  himfelf  who  feems  to  call  it  a  Shadow^  was 
 conftant  on  that  Day  in  the  Synagogues  or  in  the 
 Temfle.  f  40  J  He  reafoned  in  the  Synagogues 
 every  Sabbath-day  ^  and  He  fo  religioufly  ob- 
 ferved  it,  that  for  want  of  thefe  Conveniencies 
 we  find  him  Praying  (41)  by  the  River  iide, 
 hccakfe  it  was  the  Sabbath.  And  long  after  his 
 deceafe,  a  Man  mull  be  very  ignorant  in  the 
 Hiftory  of  the  Church,  if  he  does  not  know 
 that  it  was  folemnly  honour'd .  and  fpent  in 
 holy  Duties  for  many  years,  when  there  was 
 no  Apoftle  in  the  World  who  could  pretend 
 Divine  Commijfion  to  repeal  and  void  it.  All 
 which  either  concludes  for  the  morality  of  the 
 Sabbath^  or  condemns  thofe  who  fo  carefully 
 minded  it  a  long  while  after  our  Saviour's  de- 
 parture, even  when  Jentfalem  and  the  Temple 
 were  dejhoy^d .,  and  fo,  if  ever,  there  was  a 
 full  end  of  what  was  Ceremony  in  the  Jewilh 
 Religion. 
 
 u4.  What  you  now  propofe  has  weight  in 
 it',  yet  I  am  convinc'd  in  my  felf,  that  you 
 lay  no  great  ftrefs  on  thefe  proofs,  becaufc 
 the  ftrength  they  have  ferves  only  to  confirm 
 the  Jewtjh  Saturday  Sabbath  which  you  are 
 ready  enough  to  difmifs,  as  a  thing  not  very 
 confiftent  with  your  Chrifllan  Liberty,  So 
 that  your  own  fraftice  confutes  what  you  have 
 faid  ^  and  your  obferving  the  Lords^ay^  is  a 
 demonftration  to  me,  that  you  have  effedtually 
 confider'd  thefe  Objedions  already.    However 
 
 C'40  )  Afts  xviii.  4  (  4^  ;  Afts  x?i,  13. 
 
 for 
 
1 74       The  Second  Dialogue, 
 
 for  Difcourfe  fake,  I  will  a  little  examine  th^ 
 feveral  parts  of  your  Argument,  and  fee  how 
 far  the  expreffions  go  to  eftablilh  a  perpetnal 
 Sabbath  ^  and  the  rather,  becaufe  you  feem  to 
 borrow  'em  from  the  Authority  of  the  two 
 Houfes  of  Parliament ,  who  fent  'em  by 
 Sir  James  Harrington  to  King  Charles  the  Firfi, 
 in  anfwer  to  that  ^ery  his  Majefty  made  'em 
 concerning  Eafier  ^  which  in  the  King's  Opi- 
 nion, had  the  fame  Power  for  its  Eftablilh- 
 ment  with  that  of  the  Lords-Day^  as  you  heard 
 before. 
 
 1 .  You  fay  then,  That  the  Fourth  Command- 
 tnent^s  being  rank'd  with  the  others  evidently 
 Moral^  inferrs  the  Sabbath  to  be  Moral  like- 
 wife,  or  elfe  it  was  ill  placed  among  thofe 
 that  were  fo.  This  concludes  ,nothing  ^  For 
 in  reading  other  paffages  of  Scripture,  we 
 may  difcover  the  fame  intermixture  of  Natural 
 and  Ceremonial  Precepts,  as  (42)  where  Peace 
 Offerings  and  things  fir  angled  and  blood  are  put 
 with  Fornication  and  Image-worjloij)  ^  yet  I  dare 
 fay  no  body  will  go  about  to  make  thefe  Du- 
 ties ftand  upon  the  level^  and  aflert  'em  all 
 Moral^  tho'  in  the  fame  Verfes  they  are  joyn^d 
 together. 
 
 2.  That  this  Lawy  as  well  as  the  reft,  was 
 written  in  Stone^  inforces  not  the  ferj>etnal  ob- 
 ligation of  it,  no  more  than  do  the  other  Or- 
 dinances oiMofes^  all  which  Jojhua  C/^3)  writ 
 on  Stones  in  the  prefence  of  the  Children  of  Ifrael, 
 Among  thefe  a  great  number  were  Ceremonial^ 
 as  is  agreed  on  all  hands  •,  and  by  this  Argu- 
 ment of  yours,  thefe  alfo  were  to  be  Eternal  as 
 well  as  the  others.    But  the  truth  is,  This  was 
 
 (  42  )  Levic  xijc.  4, 5.   Afts  xv.  29.       (43)  Joflina 
 viii.  32. 
 
 by 
 
The  Second  Dialogue^       175 
 
 by  way  of  Emblem^  (44)  To  fignifie  the  hard 
 hearts  of  the  Jfn?^,  who  were  heavy  and  dull^ 
 as  the  Prophet  informs  us,  Ez.eh  xi.  ip.  And 
 the  infinuation  was  that  they  fhould  not  im- 
 mediately forget  what  he  fet  before  'em,  but 
 fhow  a  careful  and  confcientious  obedience  to 
 thofe  Laws,  which  for  their  better  (45)  re- 
 membrance he  had  ordred  to  be  ingraven  in 
 Tables  of  Stone,  that  the  fight  might  affed 
 'em,  and  make  an  imprelTion  on  their  Hearts 
 anfwerable  to  thofe  Ufling  Chara^ers  they 
 found  in  the  Marble. 
 
 3.  And  this  was  all  the  Thunder  and  Li^ht- 
 vlng  aim'd  at.  To  create  the  greater  Awe  and 
 Reverence  to  what  was  then  delivered,  and 
 induce  'em  to  ihew  more  refpeft  to  thefe 
 Laws,  becaufe  of  the  Solemnity  then  ufed  to 
 divulge  and  proclaim  'em.  But  then  a  great 
 many  Precepts,  befides  thefe  of  the  Two  Ta- 
 bles were  publifh'd  at  the  fame  time^  and  with 
 the  fame  Ceremony^  which  yet  are  not  infilled 
 on,  nor  is  that  Solemnity  thought  fufficient  to 
 make  them  Moral. 
 
 4.  As  for  God's  f^eahng  thefe  rvords^  fo  he 
 fpake  the  others  which  followed,  and  pirobably 
 might  have  done  it  with  the  fame  kind  of 
 Voice,  but  that  the  People's  fear  made  'em  re- 
 queft  Mofes^  that  God  would  be  pleas'd  to  do 
 it  rather  by  his  Mediation.  And  yet  perhaps 
 Cod  himfelf  fpake  in  neither  place,  but  ufed 
 the  Miniftry  of  Angels^  if  St.  Stephen  faith  true, 
 ./4^jvii.  38,  53.    Where  that  Martyr   giving 
 
 (44)  Ai  fignifcandum  corlapideum  judaorum  qui  erant 
 fiupidiy  hebetes  (Qy  Upidei^  Ifidor.  C 45)  ^^'^*^  ^'*"* 
 
 t  legem "]  jiriptam  lapideit  tabiHu  ad  oblmgnm  evertg?ldam» 
 A  Lapid.  in  Exod.  KKxn 
 
 an 
 
iy6        The  Second  Dialogue, 
 
 an  account  of  Mofes^  declares  of  him,  that  this 
 is  he  that  was  in  the  Church  in  the  Wddernefs^ 
 with  the  Angel  that  [fake  to  him  in  Mount 
 Sinai.  And  tho'  it  is  faid  God  ff  ale  thefe  words ^ 
 it  is,  (45)  as  when  a  Sudge  may  be  faid  to 
 pronounce  the  Decree^  tho*  he  does  it  by  the 
 Cryer  ^  yet  it  is  not  taken  for  the  Cryer\  Decree, 
 but  the  Jiidge*%^  who  bids  him  Proclaim  it. 
 
 5.  And  in  this  fence  may  be  underftood  the 
 Two  Tables  being  written  with  the  Finger  of 
 God  ^  not  fo  jiriBly^  but  by  God's  Sprit^  by 
 Mofes^  or  an  Angel^  at  his  Order.  As  where 
 St.  Luke  reprefents  Chrifi  fpeaking,  ( 47  ) 
 If  I  by  the  Finger  of  God  cafi  out  Devils. — 
 St.  Matthew  explains  it  thus :  (48)  If  I  by  the 
 Spirit  of  God — as  if  it  were  the  fame  thing  •,  and 
 t\ii%2iMan  infiired may  do^  and  Chrifi^  as  Man, 
 did  it.  In  Reading  Scripture  therefore  we 
 are  to  conflder  many  things  fpoken  in  a  way 
 of  accommodation^  or  elfe  we  Ihall  run  our 
 felves  iuto  grofs  abfurdities  by  adhering  too 
 much  to  the  Letter,  as  in  thefe  inftances  we 
 are  upon :  God  fpake  and  God  writ  with  his 
 Finger  -,  which  muft  not  be  rigoroufly  taken 
 after  the  found  of  the  Expreffions,  becaufe 
 God  has  neither  Finger  nor  Foice  m  that  fence 
 which  we  apply  to  Men  •,  yet  when  God 
 makes  ufe  of  Inftruments  for  Speech  or  jid:ion^ 
 his  Commiffion  Intitles  him  to  what  is  faid  or 
 done^  whether  Mofes  or  any  other  Holy  Man 
 be  the  Organ  to  make  it  known. 
 
 6.  The  fame,  care  is  to  be  ufed  in  the  exa- 
 mining of  the  importance  of  that  word  Eternal 
 which  you  fix  on  the  Sabbath^  and  by  virtue  of 
 
 ,  C  4^  3  Auguft.  adv.  Manic.       C  47  ^  ^wkc  xi,  20. 
 (  48  )  Match,  xii.  28. 
 
 which 
 
The  Second  Dialogue,.       177 
 
 which  you  conceive   it  was  to  laft  for  ever  i 
 becaufe  it  is  faid,    the  Childreti  of  Ifrael  Jl)all 
 keep  the  Sabbath  throughout  their  Generations  far 
 a  perpetual  Covenant,      But   the  word   in  the 
 Hebrew    is  varioufly  tranilated  according  to 
 the  nature  of  the  matftr  in  hand.    For  fome^ 
 times  indeed  it  lignifies  an  ahfolute  perpetnity^  but 
 in  many  cafes  no  more  than  forae  remarkable  pe^ 
 riod^  which  not  being  come,  there  was  to  be  no 
 alteration  of  the  thing,  whatever  happen'dto  be 
 the  fubjeft  of  the  Queftion.    Thus  the  Truth  of 
 Cod  is  to  endure  for  ever,      God  is  everlafiing^ 
 eternal^  and  the  like.    And  thefe  places  mean  a. 
 perpetual    duration    without    bounds^      without 
 end  ^   not  fo  much  from  the  bare  propriety  and 
 found  of  the  word  it  felf,   as  from  the  necef-^ 
 fary  exiflence  of  the  Divine  Nature  to  which  it 
 is  applied.    But  where  it  is  faid,  (49)  Circumr 
 cifion  is  an  everlafiing  Covenant^    and  (50)  the 
 Land  of  Canaan  jliall  be  an  everlafiing   Pojfef" 
 fon.      Here   one  everlafiing  muft  explain   ths 
 other ^  and  both  are  to  be  no  otherwife  under-' 
 ftood  than  for  'a  certain  term  of  years,  at  the 
 expiring  of  which  Circumcijion  wa^  to  hare  an 
 end  as  well  as  their  Poffejfon  of  ths  Land  of  Ca- 
 naan^ which  we  know    the  Jews  have  loft  for 
 many  Ages.      And  fo  God  promifes  David 
 and  Solomon^  (5  0  ^^  ^^^  Moufe  and  in  Jerufalem 
 which  I  have  chofen  out  of  all  the  Tribes  of  Ifrael 
 will  I  pitt  rny  Name  for   ever.     And  yet  noW 
 what  is  become  of  this  Jerufalem^   and  this 
 Jloufe^  this  Temple  ?  So  in  the  former  mines 
 of  that  City  in  the  days  of  Nebuchadnez.z.ar  it 
 is  called  a  (52)  a  perpetual  defolation^    yet  that 
 perpetuity  was   reftrain'd  to  a/^ip  years -^    this 
 
 (  49  )  Gen.  xvii,  7.  f  50  )  Gen.  xvii.  8.         (  $i) 
 
 &  Kings  xxi.  7,        C  5^  }  Jerem.  xxv.  p,  1 1 » 
 
 N  iphols 
 
178      •  The  Second  Dialogue. 
 
 whole    'Nation  Jlmll  be  a  defolation  and  afioniflr 
 ment^  and  thefe  Nations  jliall  ferve  the  King  of 
 Babylon  Seventy  years.     In  the  Law  it  was  di- 
 refted  that  the  Servant   fhould  have  his  (53) 
 Ear  bored  with  an  Avol^  and  then  ferve  his  Mafler 
 for  ever.    Which  ever  could  extend  it  felf  no 
 farther'than  the  (54)  Jubilee^  when  all  forts  of 
 Servi;:e  had  its  iitmoft  period.     And  with  this 
 limitation  is  that  purpofe  of  Hannah^  that  Sa- 
 muel her  Son  (55)  jhoiild  abide  before  the  Lord 
 for  ever',   i.e.  as  Jlie  a  little  before  exprefles 
 her  felf,  all  the  days  of  his  life^  or  to  his  (56) 
 fiftieth  Tear^    after  which  the  Levites  were  to 
 ferve  no  more.     And  after  this  manner  the 
 (57)  /'offifpeak  and  Schooln^ien^  who  fay,  That 
 God  will  funtfli  the  wicked,   during    his  Eternity^ 
 for  (inning  againfl  him  during  thtirs  •  /.  e.   they 
 who  are   impious   all  their  Life  time^^  fhall  be 
 damned  for  ever.    So  that  hereby  we  fee,  that 
 the  fame  word  is  difterently  applied  according 
 to  the  Capacity  o{  the  matter  treated  of,    and 
 that  the  Epithet  Eternal  is  often  joined  to  things 
 very  jhort  of  Eternity^  and  intends  fometimcs 
 fifty^  fometimes  fcventy  years^    and  more  fre- 
 quently not  fo  many^   in  cafe  a  Man  does  not 
 live  fo  long.     And  thus  the  ^<^^^w  themfelves 
 qualifie  the  term  as  appears  by  their  way  of 
 compHtation^y  wherein  they  make  three  E];)ochas, 
 before^  under  and  after  the  Law    or  Govern- 
 inent  of  Me  (fas.,   and  to  each  of*  thefe  they 
 aflign  two  thoiifand  years.       And  they  are  of 
 Opinion  that  y^hen- Me (jl as  doth,  come,    there 
 will  immediately  thereupon  enfue  a  wonder- 
 
 (  <;3  )  Exod.  Kxi.  6.         (  54  3  Levlt.  xxv.  41. 
 r$5)  I  Sara. i.  22,  II.         (  $6)  Numb.  viii.  25* 
 (  $7  3  -^^wa  sternum  qmpdrvo  nefciet  ut't — Horace. 
 Non  potefl  in  cetemum  absolute  firvirCy  cujut  vita  c{M  fervit 
 aterna  ejje  non  poteft.    A  Lap. 
 
 ful 
 
The  Second  Dialogue,        j  70 
 
 ful  change  in  the  ftate  of  things,  and  a  mw 
 diav  commence,  which  will  put  a  period  to 
 many  Services  they  hitherto  retain,  and  which 
 we^  on  their  Principles^  have  thought  fit  to  fet 
 afide,  becaufe  we  believe  that  Revolution  and  the 
 Mejfias  already  come.  All  which  gives  us 
 light  enough  to  fee  what  is  propofed  tQ  us 
 in  the  Eternity  ef  the  SMath^  which  can  fig- 
 nifie  only  a  certain  period^  as  Circumcifion^  the 
 Temple.^  the  'Jews  pojfejfmg  the  Land  of  Canaan 
 had,  vohofe  everlasting  was  to  continue  for  [uch 
 or  fmh  a  time,  and  then  to  have  an  end. 
 And  this  way,  that  feeming  contrajliftion  of 
 fome  Chriftian  Dodlors  may  be  eafily  reconci- 
 led, who  call  the  Sabbath  both  Temporale  & 
 <Ly^ternHm^  being  fo  far  Eternal  as  to  laft  its 
 time  appointed^  but  not  to  be  for  ever. 
 
 7.  As  for  the  remember  in  this  Command- 
 ment, it  admits  of  an  interpretation  quite  dif- 
 ferent from  what  you  make,  and  feems  to 
 lejfen  the  dignity  of  the  Precept  inflead  of  ad^ 
 va-ncing  it  to  the  condition  of  the  other  Nine, 
 (58)  For  whereas  naturally  the  Confcience  is 
 well  inftruded  in  the  matter  of  the  other  Du- 
 ties, and  thereupon  no  occafion  to  infert  any 
 caution  or  reafon  why  they  fhould  not  Kill^ 
 nor  Steal^  nor  Commit  Adultery^  nor  Covet ^  the 
 obligation  of  thefe  Precepts  and  the  neceflity 
 of  obferving  'em  being  always  obvious  to  the 
 underflanding  of  every  Man  :  The  Law  of  the 
 Sabbath  was  of  another  quality,  and  had  fo  lit- 
 tle power  to  ingage  the  Confcience  before  this 
 hftitntion,  that  had  it  not  been  for  the  Au- 
 thority of  the  Law-mahr^  and  the  Penalties  oij 
 
 (  $8  ^  Sakbuti  prcsceptio  non  eft  H  natma  neceffitate  ut  re- 
 liquci  pracepta  qua  memi  infita,  ut  per  jfe,  cognita  funtf  fe^ 
 Xf(rt»  nv^mw  ex  voluntate  del,  Synopf.  puriorisjheol. 
 
 •i :  :   .  N  2  to 
 
i8o       The  Second  Dialogue. 
 
 the  breach  of  it,  we  had  no  more  heard  of 
 the  Sabbath  after  A<fofes  than  we  did  before 
 him.  And  therefore  becaufe  this  Law  was  not 
 written  in  their  hearts^  as  were  the  others^  that 
 t^efe^  was  fuppHed  with  remember  the  Sabbath 
 Day.  And  to  faften  it  in  their  memories,  two 
 Reafons  were  fubjoin'd,  one  concerning  the 
 Creation^  as  fet  down  in  the  Commandment  it 
 felf,  the  other  in  the  Preface  concerning  their 
 deliverance  out  of  the  Egyptian  Bondage  ^  O- 
 therwife  it  might  have  took  up  no  more  room 
 in  their  brains  now,  than  it  did  in  their  hearts 
 before,  but  ran  a  great  hazard  of  being  for- 
 gotten. And  this  1  take  to  be  the  moft  proper 
 inference  to  be  made  from  the  word,  which 
 befpeaks  this  Precept  to  be  a  pofitive  Laiv^  and 
 "not,  like  the  relt,  an  eternal  LdW  of  Nature, 
 But  to  proceed  : 
 
 You  argue  that  this  Law  is   no  where  re- 
 feaPd-j  and  confequently,  fuppofing  \i  2i  foft- 
 tive  Precept^   yet   coming  immediately  from 
 God,    it  came   with    an  unalterable  Obligation^ 
 unlefsthe  Law-giver  himfelf  does  in  as  evident  a 
 way  cancell^   zs  he  did  once  eflablifl)  it.    And 
 for  the  proof  of  this  Non-repeal,   you  alledge, 
 that  what  St.  Pa/rl  calls  a  fljadowy   is  not  this 
 Sabbath^  becaufe  there  he  fpeaks  in  the  plural. 
 And  Chriit  declares  folemuly  before  his  Au- 
 ditory (59)  that  he  came  not  to  dcftroy  the  Law^ 
 hut  to  fnlfill  it  J  and  as  an  illuflration  of  this  his 
 intention,  he  obferved  the  Sabbath-Day  during 
 the  whole  courfe  of  his  Life  j   and  after  his 
 death,    the  Holy  Matrons  -and  jipoflles  kept  it 
 Sacred,  as  fome  Chriftians  do  to  this  day. 
 To  which  we  Anfwer, 
 8.  Firit,     St.  Paul's   plitral    (^Sct^^awi^]    is 
 
 <59)  Wattfi.  V.  17. 
 
 conform- 
 
The  Second  Dialogue,         i8v 
 
 conformable  to  the  Language  of  Scripture  in 
 many  other  Texts,  where  there  is  occafion  to 
 mention  this  Sabbath.  Jefm  -went  on  the  [[Sab- 
 baths]  Matth.  xii.  i .  And  firaitrpay  on  the 
 [^Sabbaths]  he  entred  into  the  Synagogue——' 
 Mark  i.  21.  Luke  iv.  i5.  ABs  xiii.  14.  In  all 
 which  and  more  places,  the  Pluralis  ufed,  and 
 they  (till  mean  the  Sabbath-day  (as  we  tranflate 
 it  in  the  Singular)  or  e\rery  Seventh-day  at  the 
 end  of  the  Week,  and  therefore  this  way  of 
 Speech  can  be  no  objedion. 
 
 9.  That  Chrifi  obferved  the  Sabbath^  and  on 
 that  day  frequented  the  Synagogues^  cannot  be 
 denied  9    and  he  did  it  for  the  reafons  you 
 give,  becaule  he  came  not  to  defiroy  the  Law  but 
 to  fulfill  it  •  which  Law  he  could  not  be  faid  to 
 fulfill^  unlefs  he  had  hep  the  Sabbath  as  a  very 
 confiderable  branch  of  it.     He  was  not,    tho' 
 fometimes  charged  with  it,  any  Enemy  to  the 
 Law  of  Mofes  under  what  diftindtion  foever. 
 (60)  Nor  would  he  be  thought  to  pull  afunder 
 that  former  Fabrick  under  the  Old  Teftament, 
 but  to  improve  and  make  it  better  than  it  was 
 before.    The  alteration  he  intended  was  only 
 to  reform^  not  to   take  down  the  Houfe,  but  to 
 repair  and  beautifie  it.    His  defign  was  amend- 
 ment^ to  give  'em  Subfiances  inftead  of  Sha- 
 dows^ and  fet  before  'em  the  fignification  of  all 
 the   Types  under  the  Oeconomy    of  the    Jews^ 
 which  in'  reality  he  no  more  deftroy'd,   than 
 a  Fainter  may  be  faid  to  deftroy  the   firft  Li- 
 neaments of  a  Face  which  he  doth  not  erafe^ 
 but  add  more  ftrokes  to  perfeB  the  Pidlure. 
 This  is  feen  in  his  Divine  Sermon  on  the  Mount, 
 wherein  he  not  only  corrects  the  abufes  of  the 
 Law,    and  recovers  it  from  the  dangerous 
 
 (  60  )  Vid.  Dr.  Hmmoni'i  AnDOd  in  loc. 
 
 N  3  GloITcS 
 
iSi       'The  Second  Dialogue. 
 
 Glofles  *of  the  Scribes  and  Tharifees^  but  he 
 furnilhes  it  with  a  more  (5i)  Noble  and  fiib- 
 lime  fence  than  it  had  hitherto  been  taken  in, 
 and  propofes  more  fuitable  Rewards  to  invite^ 
 and  more  proper  Punifhments  to  frighten  'em 
 to  Obedience.  And  both  ways  inftead  of  Tem- 
 poral Motives  He  prefcribes  Eternal.  Thus 
 wheri  the  Ancients  faid,  thou  jJialt  love  thy 
 Neighbour  and  hate  thy  Enemy  ^  He  faith. 
 Love  your  Enemies^  hlefs  them  that  curfe  you^^c. 
 Arid  whereas  it  was  written,  thoit  flialt  not  kill. 
 He  faith,  thou  jlmlt  not  hate^  becaufe  even  that 
 is  murther  in  the  intention.  It  is  faid  thou  pjalt 
 •not  commit  Adnltery^  but  he  extends  the  Pre- 
 cept further,  thou  jlialt  not  lafi  after  a  Woman^ 
 becaufe  as  to  thee  that  very  thought  dehles 
 her.  So  that  he  calls  for  not  only  clean  hands;^ 
 but  fure  hearts^  and  will  not  fuffer  fo  much  as 
 a  finfuU  defre.  In  a-  word,  the  Old  Tefiament 
 made  Laws  for  the  hands^  the  New  for  the 
 heart  ^  That  regulated  the  AHions^  This  the 
 Thought.  And  therefore  this  Superftrudure 
 or  Addition  to  the  Law  of  Mofes  fufficiently 
 clears  our  Lord  of  the  Article  of  Innovation, 
 and  we  find  him  fo  far  from  deflroying  the 
 Law^  that  according  to  the  Metaphor  in  the 
 word  be  fulfils  it,  or  gives  it  better  meafure 
 than  it  had  before. 
 
 But  befides  this  refinement  of  the  Moral  Law^ 
 there  were  many  paffages  in  Mofes\  Writings, 
 and  in  the  Prophets ^^vi&  in  the  Pfalms  which  rela- 
 ted to  Chrift,  (62)  and  thefe  mufi  be  accom- 
 flijhed  or  fulfilled^  faith  he  himfelf,  and  then 
 adds^    that  this  being  do?je^    they  have  an  end. 
 
 (60  ExpUcaiim  &  perfe^m  docuit,  A  Lap.  in  loc. 
 I62)  Luke  xxii.  370  &  xxiy.  44. 
 
 ;*'  '  (6^)  Indeed 
 
The  Second  Dialogue.        183 
 
 C6^)  Indeed  molt  things  of  the  Law  of  Afojes 
 were  Prophetical^  and  either  in  word  or  figure 
 imported    fomewhat   concerning   Mejfms    to 
 come.     Now  a  Profhecy  or  a  Profhetick-Law 
 is  accomplifhed,   when  that  is  done  which  ei- 
 thei'  exprejly  or  covertly  foretold  what  fhould 
 happen.    And  therefore  our  Lord  appearing 
 and  actually  making   good  all  thofe  inftances 
 which   were  the  matter  of  fuch  Prediftions, 
 either  in  his  Life-time,   or  at  and  after  his 
 death :  This  may  be  underftood  a  plain  repeal 
 of  all  thofe  Ordinances   which  had  an  eye  to 
 him,   and   implendo.  veritatem^    or  doing    the 
 things  foretold,  he  made  the  Figure  for  the  fu- 
 ture of  no  effed.     And  t9  this  agrees   that 
 Saying  of  his,    (64)    Not    one  jot    or   tittle 
 jhall  pap  from  the  Law  till  all  he  fulfilled^  ^tiil  all 
 be  donc^  but  then  when  done^  or  fulfilled^   that 
 Law,  you  fee,  was  to  continue  no  longer  ^  and 
 when  thefe  things  were  accomplifhed^  they  were  to 
 have  an  end.     (55)  Not  to  deflroy  them   does 
 jiot  mean,  not  to  abrogate  the  Law,   but  not  to 
 tranfgrefs  it.     And  to  void  it  at  the  time  unto 
 which  it  was  made  a  Law,  this  is  no  violation 
 or  injury  done  it,  becaufe  it  was  the  intention 
 of  the  Law-Maker  it  fhould  be  in  force  to  that 
 Date^  but  not  after.     So  that  Chrtfl  fulfilling  all 
 the  righteoufnefs  of  the  Law  of  Mofes^  and 
 accomplifhing    every  particular  in    his  own 
 Perfon  which  the  Law  required,   or  the  Pro- 
 phets foretold  of  him  :    Here  are  two  things 
 for  the  annulling  of  Laws  {66)  firft  the  rea- 
 
 (63)   Tatx  lex  iy  ceremonice  leviticx  figunz   fuermt 
 Mejfitei  Chemnit.  Harm,  c.  51.  ( ^^4  )  Match,  xv.  18. 
 
 Non  dicity  hxc  non  tranftbunt  fmpliciter,  fed  fion  tranfibmt 
 donee  omnia  fianr.  Alex.  Hales.  C^5  ^  ^^  iniplet  non 
 deftruh.  Chemnic.  vid.  Suarcz  de  leg,  (66)  Civfe. 
 
 cejlath  ^  tmpw»  Jufliaian, 
 
 N  4  fon 
 
184        ^^^  Second  Dialogue. 
 
 fon  of  the  Law  ceafeth  •,  and  fecondly,  the 
 time  of  it  is  expired,  which  are  look'd  upon  to 
 be  warrants  enough  to  neglect  any  Decree  or 
 Statute  for  the  time  to  come,  tho'  there  fhould 
 be  no  formal  and  exprefs  mention  of  fuch  re- 
 feat.  Moreover  there  was  to  be  at  Chrifl's 
 Coming  (jSq^^^JSfova  Confiitutio^  a  new  Cove-fiant^ 
 for  behold  the  days  come^  faith  the  Lord^  that 
 I  will  malte  a  ne-Cv  Covenant  with  the  Honfe 
 <?/  Ifrael^  and  the  Hoafe  of  Judah — and  J  will 
 put  my  Law  in  their  inward,  parts^  and  Qn- 
 Head  of  Tables  of  Stone]  write  it  in  their 
 hearts.  This  was  a  Prophecy  of  the  State  of 
 Religion  under  the  Gofpel,  wherein  there  was 
 to  be  another  Condition  very  different  from 
 that  which  Mofcs  made  at  the  Peoples  depar- 
 ture out  of  E^ypt^  and  when  they  were  to  be 
 governed  by  fiich  Laws,  as  were  not  written 
 on  Skins^  or  fuch  materials  then  in  ufe,  but 
 on  the  Minds  of  Chriflians  by  the  Spirit  of 
 God,  as  it  afterwards  fell  out  on  the  Day  of 
 Pentecofi.  From  hence  therefore  the  Apoflle 
 argues,  (68)  in  that  he  faith  a  New  Covenant 
 he  hath  tnade  the  frfi  old  ^  and  that  which 
 zvaxeth  eld  is  ready  to  vanifh  away,,  i.  e.  to  be 
 abrogated  and  exploded  when  the  Covefiant  was 
 eftablifhed  of  which  he  there  fpeaks. 
 
 For  this  End,  faith  Bncer.,  he  cites  the  Te- 
 ftimony  of  feremy^  to  fhew  That  the  Legal 
 Priefi'hood  with  all  its  Ceremonies  and  Rites 
 were  97&w  abolifhed  j  bei:a/ife  when  a  new  Cove- 
 fiant  commences^y  *  the  old  of  confequence  mnfl 
 take  its  leave  of  us.  The  fame  Apoftle  fur- 
 ther proves    this,  where  he  thus    delivers 
 
 {61}  Jwem.  yxxi.  31.        (68)  Heb.  Tjii.  yj. 
 
 himfelf  j 
 
The  Second  Dialogue.        185 
 
 hinirelf^  (69)  The  Triefihoodhein^changed^there 
 is  made    alfo  a    tiecejfuy   to    change   the    Law^ 
 (70)   bccaufe  the  Priefihood  is  fuited  to  that 
 Law  :  and  that  Office  being  before  limited  to 
 the  Tribe  of  Levi^  but  now  tranflated  to  the 
 Tribe  of  Jndah^  is  a  fgn  that  the  Law  of  Afo* 
 fes  is  become  void  ^  for  as  much  as  by  that 
 Law  none  of  the  latter  Tribe  were  to  be  ad- 
 mitted to   the  Priefthoodj    and  confequently, 
 either  Chrifi  was  not  an  High-Prieft  (which 
 this  Author  faith  he  was,  Ch.  vi.  20.)  becaufe 
 he  was  of  the  Tribe  of  Judah,    of  which  Tribe 
 Mofes   /pake  nothing   concerning   Priefihood^    or 
 elfe  the  obligation  of  that  Law  is  over,  feeing 
 we  have  no  longer   the  Levitical  Priefihood^ 
 but  do  alTert  Jefm  the  Mediator  of  a  new  and 
 '  better  Covenant^  and  far  more  excellent  than 
 what  concern'd  the  Jew. 
 
 10..  Now  becaufe  (71)  the  Apoftle  faith,' 
 and  Experience  Ihews  it,  That  no  Teftament 
 is  of  force  till  the  death  of  the  Tefiator^  and 
 that  our  Lord  did  no  otherwife  defiroy  the 
 old  Law,  than  by  fulfilling  it,  and  putting  aa 
 end  to  the  forfner  Covenant  by  introducing  a 
 new.  Therefore  if  the  Holy  Women  on  the 
 death  of  Chrilt  refted  on  the  Sahhath-day  ac- 
 cording to  the  commandment^  it  is  not  to  be 
 much  admired.  Becaufe  the  Law  of  the  Sab- 
 bath not  being  repealed  by  any  (72)  Publick 
 AB  or  plain  Sentence  of  the  Law-maker,  they 
 could  not  prefently  tell  whether    they  were 
 
 (  69  )  Heb.  vii.  12.  C  7°  )  Q}^^^  Sacerdotium  legt 
 
 proportiomtum  C5  cum  ea  indiffolubiliter  cennexum.  A  Lap. 
 in  Heb.  (71  )  Heb,  ix.  i5.  {72  )  Legk  reguh 
 
 tunc  dernum  civibm  appUcatur  quando  per  publicationem 
 venit  in  eorumi  notitiam,  Aqui.  <^  ^o.  Arc  4.  &  io 
 Jacob.  5, 
 
 ftill 
 
tS6        Tfc  Second  Dialogue, 
 
 ftill  obliged  to  keep  it  or  no.  This  was  the 
 very  next  day  after  our  Lord's  Crucifixion. 
 The  thing  was  N'ew.  They  had  not  time  to 
 cbilfider.  The  impreflion  of  the  ancient  Sabbath 
 was  kept  in  their  Hearts  and  Memories.  Their 
 veneration  for  it  great.  The  Laws  for  not 
 Keeping  of  it  very  fevere.  So  that  hitherto 
 fear  and  Confcience  called  for  their  compli- 
 ance, efpecially  the  declaration  of  its  repeal  be- 
 ing not  yet  made,  or  at  leaft  not  fo  full  and 
 clear,  as  to  perfwade  'em  to  abandon  an  Old 
 Holy  Cuftom  which  they  had  found  their  Ma- 
 fler  always  refpeding,  and  which  they  were 
 bred  up  in  ever  fince  they  were  Children. 
 
 1 1 .  As  for  thofe  words  of  Chrill,  fray  that 
 your  flight  be  not  on  the  Sabbath-day  j  which 
 feeras  to  continue  the  obligation  of  it  'till  the 
 deftrudion  of  Jemfalem  about  40  years  after, 
 or  elfe  why  not  take  their  flight  on  that  Day 
 as  well  as  any  other  without  offence  to  Con- 
 fcience? (73)  The  general  Opinion  is,  that 
 our  Lord's  Difcourfe  was  direfted  to  the  Jews^ 
 who  on  that  Day  would  not  fight  or  file  in  any 
 Cafe;  whatever,  as  we  fee  in,  i  Mac.  i.  34. 
 But  fuppofe  the  utmoft.  That  he  fpake  of 
 fnch  who  were  Converts  to  Chrillianity,  and 
 who  living  at  Jemfalem  when  the  City  was  de- 
 itroy'd,  might  ufe  the  fame  Prayer  for  this 
 reafon,  becaufe,  tho'  their  own  Principles  did 
 allow  'em  to  flee  on  the  Sabbath-day^  (74)  yet 
 confidering  that  molt  of  the  Jewipj  Nation 
 were  ofanother*mind,  and  made  it  an  abomi- 
 nable fault  and  Prophanation  of  the  Feftival, 
 
 C753  Chrijlui  loquitur  de  JudtnU.  A  Lap.  loquitur  de 
 Jud^is,  Gerhard,  and  fo  St.  Chryfojiom.  (  74  ^  R^eli' 
 gione  $Hblic4  im^ediitantur  hHittt  dUre,  Aretius. 
 
 to 
 
The  Second  Dialogue.        187 
 
 to  attempt  and  execute  any  fuch  thing,  even 
 thefe  muft  needs  be  involved  in  the  common 
 Calamity^  becaufe  Ihould  they  go  about  to  flee 
 out  of  the  City,    or  in  their  flight  exceed  a 
 Sabhath'days'jomney^   (  7S  )   confifting  of  two 
 Miles  or  thereabouts,  the  Jews  would  certainly 
 look  on  'em  as  Tranfgrcflbrs  of  their  Law, 
 and  thereupon  ftone  'em  in  cafe  they  could 
 avoid  the  Befiegers  Army.    And  therefore  this 
 Text  no  further  propofes  the  notion  of  the 
 Sabbath^   than  to  make  it  an  unhaf^y  Clrcum" 
 flame  to  aggravate  the  miferies  of  thofe  Days, 
 wherein  the  Jews  would   neither  flee  them- 
 felves  on  a  nicety  of  Confcience,    nor  fuffer 
 the  Chriflians  to  flee,   tho'  without  injury  to 
 their  Principles.    So  that  I  conclude  this  with 
 the  words  of  Dr.  Prideaux-^   C']6)   "  That  ^tis 
 "  ridiculom  for  any  to  argue  for  a    confirmation 
 "  of  the  Sabbath  from  thefe  words  which   Chrift 
 "  foretold  as  an  inconvenience  that  would   arife 
 "  from  the  Snperftition  of  the  Jewijh  People, 
 
 12.  But  the  iaft  part  of   your  Argument 
 
 feems  to  gppofe  this  ^    Becaufe  you  have  ob- 
 
 ferved  out  of  Ecclcfiaftical  Hiftory,  that  Chri- 
 
 ftians  both  tefore  and  after  the  deftruftion  of 
 
 jernfdem^  have  kept  the  Sabbath  in  a  very  fo- 
 
 lemn  manner,  and  it  may  be  fuppofed  done  on 
 
 a  Principle  too.     It  concerns  us  therefore  to 
 
 examine    that  Pra^ice  and  the    R&afons  they 
 
 went  on  to  continue  the  Cuftom,  fo  many  years 
 
 after  the  date  of  our  Liberty.    The  pradice  is 
 
 undeniable  j   For  fo   (  77  )   Socrates  tells  us  j 
 
 ''  That  all  Churches  over  the  World,    excepting 
 
 ['_  thofe  of  Alexandria  and  Rome,  fet  apart  as 
 
 {^1%)Vti.  SeldeQ (|« i«re naxwal.  1.  3. c.  9. 
 (  7^  )  I>e  J«J.  Orac.         Cj?  )  Lib,  5.  c.  22. 
 
 «  mil 
 
1 88         The  Second  Dialogue. 
 
 "  well  Saturday  as  Sunday  for  Religion  Vfes^ 
 '^  even  the  E^yptians^  and  thofe  who  dwelt  at 
 *'  Thebais  Borderers  on  Alexandria  complied^ 
 "  and  had  on  both  Days  Prayers  and  ColleBions. 
 (78)  Soz.omen  has  the  fame  exception  of  Rome 
 and  Alexandria^  but  "  all  or  mofi:  of  the  other 
 *'  Chnrches  carefully  ohferved  the  Sabbath.  And 
 fo  great  ftrefs  was  laid  on  keeping  it,  that 
 Gregory  Nyffen  expoftulates  thus  ^  "  With 
 "  what  Eyes  can  you  behold  the  Lords-Day, 
 "  when  you  deffife  the  Sabbath,  da  you  not  per- 
 "  ceive  they  are  Sifters,  and  that  m  fighting 
 *'  the  one,  you  affront  the  other  ?  And  as  Sifters^ 
 we  find  'em  go  hand  in  hand  in  the  Ecclefia- 
 ftical  Canons.  (  79  )  "  Jf  any  Clergy-Man  be 
 .''  found  Faft-ing  on  the  Lords-Day,  or  the  Sab- 
 ".  bath,  let  him  be  fufpended.  And  in  the  6th 
 Council  in  Trulh^  (f )  the  Canon  obliges  all 
 People  to  Faft  throughout  Lent,  except  on  the 
 Sabbath  and  the  Lords-day*  And  fo  they  are 
 joyn'd  together  in  the  49  and  51  Canons  of 
 the  Council  of  Laodicea,  But  the  words  of 
 St.  Ignatius  are  very  fevere  ^  (So)*  "  If  any 
 "  one  fafis  on  the  Lords-day  or  the  Sabbath, 
 "  (unlef^  that  before  E after,  which  Balfamon^ 
 "  Ariftenus  and  others  call  the  great  Sabbath') 
 *^  he  murders  Chrift  again.  And  no  wonder 
 it  was  fo  ftriftly  obferved,  feeing  we  find  it 
 among  the  Conftitutions  of  the  Church  (81) 
 in  St.  Clement,  that  we  "  Celebrate  as  Feftivals 
 "  the  Sabbath,  and  the  Lords-day  ;  becaufe,  as 
 the  reafon  follows,  .  this  is  done  in  remcm- 
 hrance  of  the   Refarredion,    and  that  of  the 
 
 (  78  )  Lib.  7.  c.  19.         c  79  ;  Canon. 66,  Apoft. 
 Ct)  Can.  52.        ^80)  Ep.adPhilip.         (81)*..  7. 
 C.23.  ScL8.c.  3^ 
 
 Creation. 
 
The  Second  Dialogue.        \  8p 
 
 Creation.  And  elfewhere  the  fame  Author 
 makes  both^  Days  of  Refi^  that  fo  Servants  may 
 have  opportunity  to  repair  to  Church  to  hear  and 
 ham  the  Duties  of  Religion,  And  in  fumm. 
 The  Holy  Fathers  faith  Balfamon^  made  the  Sab- 
 bath and  the  Lords-day  to  ftand  on  the  fame 
 ground^  and  they  were  equally  refpefled  in  An^ 
 cient  times.  And  tho'  in  the  Weftern-Church 
 efpecially,  this  Cuftom  wore  off  by  degrees, 
 and  is  now  altogether  laid  by,  yet  flill  there 
 are  fome  marks  of  it  in  other  places,  as  among 
 the  (i/€thiopianSj  Melchita  and  jibyffins^  as 
 (82)  as -^rerffiroo^  informs  us-,  and  (83)  Sca- 
 liger  faith,  they  call  both  days  by  the  Name  of 
 Sabbath^  the  frfl  and  the  latter  Sabbath  •  or  in 
 their  Language,  the  one  Sanbath  Sachriftos, 
 Chrifis'Sabbath^  the  other  Sanbath  Judi,  the  Jeu>s^ 
 Sabbath. 
 
 We  muft  yield  therefore  that  the  Primitive 
 Chrifiians  had  a  great  veneration  for  the  Sab- 
 hathj  and  fpent  the  Day  in  Devotion  and  Ser- 
 mons. And  'tis  not  to  be  doubted  but  they 
 derived  this  Pradice  from  the  Apofiks  them- 
 felves,  as  appears  (84)  by  feveral  Scriptures 
 to  that  purpofe  ^  who  keeping  both  that  Day 
 and  the  firfi  of  the  Week^  gave  occafion  to  the 
 fucceeding  Ages  to  join  'em"  together,  and 
 make  it  one  Feftivd^  tho'  there  was  not  the 
 fame  reafon  for  the  continuance  of  the  Cuftom, 
 as  there  was  to  begin  it.  The  Church  had  to 
 do  with  two  forts  of  People  j  and  her  Edifica- 
 tion did  much  depend  on  their  Converfion, 
 Jews  and  Gentiles-^   and  therefore  fuch  a  me- 
 
 C 82O  Traft.  Piv.  Lin,  &  Relig.         (  83  )  De  Emend. 
 Temp.         (84)  Aftsxiii,  14.  xvi.  13.  xviii.4. 
 
 thod 
 
ipo        The  Second  Dialogue, 
 
 thod  was  to  be  taken,  as  would  be,  in  all  ap- 
 pearance, mofl  ferviceable  to  that  End^  and 
 conduce  to  fave  'em.  That  then  both  thefe 
 might  have  good  opportunities  to  hear  the 
 Dodrine  of  the  Gofpel,  'twas  found  necef- 
 fary  the  Apollles  fliould  Preach  on  both  thofe 
 Days  ^  and  being  to  deal  with  the  Jews  on  the 
 one  hand,  they  alTembled  with  them  on  that 
 Day  which  they  dedicated  to  the  reading  of 
 Mofes  and  the  Prophets  ^  and  being  willing  on 
 the  other  to  oblige  the  Gentiles^  they  pitched 
 on  a  Day  more  fafe  for  them^  (8$)  becaufe  it 
 was  Capital  for  Greeks  and  Romans  then  to 
 ftiow  any  regard  to  the  Jewifj  Sabbath'^  or  any 
 other  of  their  Ceremonies  ^  and  fo  by  reafon 
 of  that  heavy  Penalty,  tho'  they  might  be 
 tempted  on  other  Days  to  be  prefent  at  their 
 Meetings,  yet  to  be  fure  they  would  not  be 
 on  thts. 
 
 B.  If  this  be  true,  that  it  was  fo  great  a 
 Crime  for  the  Gentiles  to  (how  any  conformity 
 to  the  way  of  Worfhip  among  the  Jevos^  and 
 that  it  was  as  much  as  their  Lives  were  worth 
 to  refjoed  the  Sabbath^  then  how  comes  it  a- 
 bout  we  read  in  the  ^^ts  of  the  A^oflles^  xiii.  42. 
 that  the  Gentiles  befought  Paul  and  Barnabas 
 to  Preach  to  them  the  next  Sabbath  ? 
 
 A.  The  word  C^^*'"!  Gentiles^  is  net  in 
 fome  Greek  Editions  \  and  accordingly  the  old 
 Latin  Tranllation  faith  only  [^rog^ant~\  they 
 befought  ^  fo  do  the  Syriack  and  zAithiopch  Vcr- 
 fions,  meaning  the  Jem  before-named ;  and 
 thereupon  the  Arabick  faith  exprefly,  fome  of 
 
 C  85  )  Satk  ngtum  ejl  eapitale  ejfe  Crack  ^  RomanU 
 SabbxtMm  celebrars  vpl  fufcjperc  r'ttHt  ]niamt,  Calvio  in 
 Adts  xvi.  13, 
 
 the, 
 
The  Second  Dialogue,       ipi 
 
 the  Synagogue  of  the  'Jews  hcfong-ht  Vw.  But  let- 
 ting it  keep  its  place,  the  word  fignifies  mi^l^ 
 tititde^  and  is  explained  by  the  other  Greek 
 word  [^T»?  ox^«?,j  -z^fr.  45.  Yet,  if  we  muft 
 make  it  a  term  of  diftindtion^  it  means  only 
 fuch  of  the  Gentiles  as  were  (§6)  Converts  to 
 the  Jewifh  Religion,  and  are  called  Religious 
 Profelytes^  ver.  43.  and  who  as  Jewsnow^  ra- 
 ther than  Greeks  and  Romans  might  confort  and 
 Pray  with  'em.  However  that  it  was  done 
 with  great  caution  and  fome  concern  we  find 
 by  the  matter  of  the  requeft,  which  was.  That 
 the  Apoftles  would  Preach  to  'em  fome  Day 
 between  this  and  the  next  S.ibbath^  for  that  is 
 the  ftrid  tranflation  of  the  Greek  (87)  fome 
 time  between  the  Sabbaths^  fuppofe  the  next  day, 
 or  other  day  after  •,  all  which  days  among 
 the  Jews  were  called  Sabbath^  as  well  as  the 
 day  on  which  they  Worfhipped.  Which  not 
 only  expounds  this  verfe,  but  may  be  the 
 fence  of  the  44^/^,  that  almofl  the  whole  City  the 
 next  Sabbath^  i.  e.  the  day  following  came  tc 
 gether  to  hear  the  word  of  God.  And  this  might 
 well  caufe  fo  much  Envy  in  the  Jews^  in  v,  45. 
 not  only  becaufe  vaft  Companies  came  to 
 hear  the  Apoftles  Preach,  but  becaufe  it  was 
 on  fuch  D^j^as  brought  fome  difrefped  to  their 
 famous  Sabbath^  on  which  and  no  other  Day 
 of  the  Week,  they  would  have  fuch  Meetings. 
 to  be  held.  But  to  proceed  to  the  Reafons  the 
 Apoftles  went  upon  to  obferve  the  Sabbath^ 
 Day. 
 
 It  was  an  ordinary  Charge  againit  the  Apo^ 
 files^  that  they  were  Innovators  and  the  Authors 
 
 (86)  Eos  nimirum  e  gentibm   qui  judai^abant   ideoqut 
 coetM  iudaicos  frequentabant.   Beza.  (87^    *E/;  -* 
 
 79 
 
 or 
 
I  pa        The  Second  Dialogue. 
 
 or  Abettors  of  a  Nero  Religion.  Upon  this  ac- 
 count therefore  the  Holy"  Men  thought  it  ex- 
 pedient to  deliver  their  Sermons  openly  at  fia~ 
 ted  timesy  and  in  thofe  Fablick  Places  where 
 the  Jews  aflerabled,  to  clear  themfelves  of  that 
 accufation,  and*to  fhow  the  whole  World,  and 
 the  Jews  in  particular,  that  the  Dodrine  they 
 taught  was  able  to  abide  the  Tcft,  and  that 
 they  faid  no  other  things  than  what  Mofes  and 
 the  Prophets  did  fay  Jhould  come. 
 
 Nor  is  it  to  be  omitted,  that  they  could  do 
 no  lefs  in  point  of  (88)  decency^  to  Ihew  there- 
 by fome  reverence  to  the  Law  and  the  Fa- 
 thers^  with  whom  they  had  dealt  a  little  too 
 familiarly,  had  they  difmifs'd  them  and  that 
 conftitution  too  fuddenly,  which  God  himfelf 
 made  with  fo  much  Ceremony^  and  frequently 
 confirmed  by  variety  of  Miracles^  and  other 
 inftances  of  his  Power  ^  and  therefore  if  it 
 was  now  at  laft  Dedd^  it  certainly  deferved 
 from  them  a  very  honourable  Burial. 
 
 And  the  Motive  was  great  in  point  of 
 Charity^  and  that  tendernefs  we  ought  to  have 
 for  weak  Brethren  -,  who  not  fo  foon  nor  fo 
 well  apprehending  the  reafon  of  laying  afide 
 the  ancient  way  of  Worfhip,  would  have  ta- 
 ken prejudice  againft  the  Apoflles,  and  hin- 
 dred  the  advancement  of  the  Gofpel ;  and  is 
 the  true  caufe  of  that  compliance  St.  Paul 
 every  where  fhew'd  in  the  difcharge  of  his 
 Miniftry.  For,  as  he  fpeaks,  tho"  I  be  free 
 from  all  Men^  ylt  have  1  made  my  felf  Servant 
 unto  all^  that  I  might  gain  the  more.     Vnto  the 
 
 (88)  Cmernonia  veteret  fcpclieni*   erant  cum  aliquo 
 fionore.   Calvio.  in  Afts  x?. 
 
 yews 
 
The  Second  Dialogue.        ipj 
 
 'Jews  1  became  a  Jerv^  &c.  (89)  lam  made  all 
 things  to  all  Men^  that  I  might  gain  fame  ^  and. 
 this  I  do  for  the  Gofpels  fake.  Thus  he  perlb- 
 nates  all  forts  of  Men,  to  win  forne  of  'em  to 
 Chriidianity. 
 
 And  laftly,  the  Peace  of  the  Church  was  the 
 better  preferved  by  this  means  j  for  the  Jews 
 were  naturally  a  fowre  and  turbulent  People, 
 and  could  ill  bear  a  Change  in  any  of  their  Rites^ 
 much  lefsin?/w  o(  tht  Sabbath -^  and  rather  than 
 have  feen  it  hurried  out  of  the  World  in  haft, 
 (as  the  Apoftles  might  have  forthwith  rejeded 
 it  by  virtue  of  their  Chriftian  Liberty)  they 
 would  have  been  all  in  an  uprore  (even  thofe 
 who  were  in  other  refpefts  well-wifhcrs  to 
 the  Gofpel)  •,  and  fo  inftead  of  bringing 
 fome  over,  and  confirming  others  in  the  Ghri- 
 ftian  Religion,  this  unfeafonable  and  indifcreet 
 Zeal  had  certainly  made  'em  more  prejudiced 
 and  bitter  againfl:  it,  and  the  Gofpel  had  been 
 preached  in  vain. 
 
 Upon  thefe  Prudential  Reafons  the  Apoflles 
 and  their  followers  went  in  indulging  their 
 Brethren  the  Jews  by  obferving  the  Sabbath. 
 But  then  in  all  thefe  refpeds  they  made  it  only 
 an  indifferent  things  which  they  had  power  to 
 ufe  or  to  let  alone.  The  Legal  force  of  it  they 
 confider'd  gone,  and  if  they  ftill  kept  it,  it 
 was  by  difcretion  for  Peace  and  Charitfs  fake, 
 to  keep  fair  with  their  Countrymen  in  order  to 
 lave  'em.  But  all  this  was  occaiional.  It  was 
 not  their  own  JDay^  not  the  Set  Day  of  their 
 Devotion,   not  the  Day  which  they  Dedicated 
 
 C89)  Omnium  infirmitatibm  fe  accommodAvh.   A  Lap, 
 mloc.  iCor.  ix.  i^. 
 
 O  to 
 
ip4         '^f^^  Second  Dialogue. 
 
 to  the  life  of  their-  Religion  ^  not  their  Lords- 
 JDay^  tho'  they  made  it  a  Day  of  Worlhip  and 
 an  opportunity  to  teach  the  People  then  aflem- 
 bled  by  Cufiow. 
 
 And  this  helps  to  explain  that  paflage  of 
 Sti  Lnke  concerning  St.  Tad^  (90)  who  hafled^ 
 if  it  were  pojjfible  for  h'nn^     to  be    at  Jcriifalem 
 the  Day  of  Pemecofi.     (91)  "^  What  means  this 
 hafi-e^    faith  St.  Chryfofiom^    did  he  lie  under 
 *'  any  obligation  to  keep  that    Feftival,    that  he 
 flierv'd  fo  much   earnefinefs   and   z.eal  to    get 
 timely  to  Jerufalem  ?    No^  it  was  not  fo  much 
 becaufe  of  the  Feafl,   as  becanfe  of  the  multi^ 
 tudes  of  People  veforting  thither^  and  for  their 
 "  fakes  he  hafied  that  he  might  be  able  to  Preach 
 the  word  to  ''em.     In  other  refpefts  Jerufilem 
 to  him  was  no  more  than  Athens^  nor  the  Tem- 
 ple than  Areopagus  or  Mar s''^- Hill.     With  the 
 feme  mind  he  frequented  the  Synagogues  of  the 
 fews^  and  the  Schools  of  the  Gentiles,    In  the 
 one  he  incountred  the  Scribes  and  Pharifces^  and 
 in  the  other  the  Stoich  and  Epicureans  ^   and  in 
 both  he  difpnted  about  Jefm  and  the  Refuy^eBion, 
 So  that  it  was  not  the  bare  Celebration  of  the 
 Feflival  it  felf,    but  their  Converfion  who  came 
 to  Celebrate  it,  made  the  Holy  Man  haflen  to 
 3ernfalem.     And  while  he  had  hopes  to  fucceed 
 in  this  good  defign,  he  was  conftantly  prefent 
 at  all  their  Meetings  both  in  the  City  and  elfe- 
 where.      But  this  hope  failing,    and  that  he 
 found  the  3ews  hardned,  and  (92)  making  it 
 their  bufinefs  to  blafpheme  and  fpeak  evil  of 
 that  way  before  the  multitude,    he  departed 
 
 C  90  )  Aas  XX.  \6.       (  91  ;  Homil.  in  Aft.  Vid.Maf- 
 lorat.  ia  loc.        ^    (  92  ")  Afts  xviii.  <5,  xix.  9. 
 
 from 
 
Xhe  Second  Dialogue.        ipe 
 
 from  them,  and  feparated  the  Difciples,  flja* 
 king  hi'S  raiment^  and  fiy'wg  unto  thsm^  your 
 blood   he  on  your  own  heads^     I  am  clean^  from 
 
 henceforth  I  will  go  unto  the  Gentiles they  are 
 
 his  own  words  \  and  'tis  fuppofed  from  that 
 time  forward  he  was  never  feen  in  a  Sy- 
 nagogue. 
 
 But  for  the  further  illuftration  of  this  Point, 
 wc  will  take  a  view  of  the  Article  of  Circumci- 
 fion^  and  then  apply  the  Sabbath. 
 
 How  much  St.  Paul  cries  down  Circumcifion 
 we  every  where  fee  in  his  Epiftles.  (93)  Be* 
 hold^  I  Paul  fay  unto  yon^  that  if  you  be  cir- 
 cumcifed^  Chrijljljall  profit  you  nothing -^  the  Rea- 
 fon  follows,  becaufe  he  that  is  Circumcifed  be- 
 comes a  debtor  to  the  whole ,  Law.  Which 
 Law  being  oppofed  to  Crace^  to  be  obliged 
 to  the  one  by  the  aft  of  Circumcifion^ 
 was  to  render  the  other  of  no  effbet,  as  he 
 fpeaks  a  little  after.  But  tho'  this  St.  Paul  out 
 of  his  great  Zeal  and  fervency  of  Spirit 
 threatens  Thunderbolts  to  the  obfervers  of  QV- 
 cumcifion^  he  himfelf  for  all  this  will  have 
 (94)  Timothy  Circumcifed^  and  by  that  com- 
 pliance feemingly  contradids  and  confutes  his 
 own  Doftrine.  But  then,  as  TertulUan  excufes 
 it,  he  had  regard  to  Times  and  Perfons  :^  and 
 therefore  he  thought  fit  to  Circumcife  Timothy^ 
 becaufe  they  all  knew  his  Father  was  a  Greek  ^  fo 
 that  this  was  done  for  conveniemy  fake^  left 
 otherwife  the  Jews  Ihould  rejed  his  Miniftry, 
 knowing  on  his  Father's  account  that  he  had 
 never  been  Circumcifed  ^    and  not  being  la- 
 
 (  93 ")  Gal.  V.  2,  4.  Cifcumcifio  eji  qu^dam  protejfatio  tegit 
 tmplendce,  Aqui.  jrf.  (^40.  A.  4.       (94;  Afts  xvi.  3. 
 
 O  2  tisfied 
 
1^6        Tihe  Second  Dialogue, 
 
 tisfied  ytt  that  the  obligation  of  it  was  at  an 
 end. 
 
 But  then  this  ClrcHmcifng  of  Timothy  was  not 
 reputed  neceffary^  tho'  the  prefent  ftate  of 
 things  made  it  expedient  to  be  done.  There 
 was  no  ftrefs  laid  on  the  Ceremony  any  further 
 than  that  it  prevented  fcnndal.  '  (95)  It  was 
 not  received  as  a  Sacrament  by  Timothy^  nor 
 fo  propofed  by  St.  Tad.  It  was  only  to  make 
 way  for  the  Gofpel,  which  Timothy^  as  a  Mi^ 
 nifter  was  to  Preach  unto  'em,  but  which  they 
 had  flighted,  had  he  not  been  thus  qualified  and 
 provided  for  that  Fundion. 
 
 And  that  Circumcifion  was  now  brought  to 
 that  indijferency^  that  it  might  be  done  or  let 
 alone^  as  mofl  j:ended  to  Edification^  is  very 
 evident  from  what  afterwards  fell  out  in  the 
 Perfon  of  Titm  who  was  a  Greek  as  well  as 
 Timothy:  yet  tho' St..P^/// would  have  the  one 
 Qircumcifed^  he  would  not  give  way  to  Circnm- 
 cife  the  other.  And  the  reafon  was,  becaufe 
 tht  fcandalhQ  avoided  by  circumci/ing  Timothy^ 
 he  had  now  run  into  by  fuffering  Titus  to  be 
 CircHmctfed.  For  there  were  (96)  falfe  Bre- 
 thren^ as  he  fpeaks,  who  much  prefs'd  the 
 doing  of  it,  on  purpofe  and  with  defign  to  ac- 
 cufe  him  before  the  Gentiles  for  Preaching  one 
 thing  and  doing  another  ^  or  that  he  recanted 
 what  he  had  taught  before.  This  being  the 
 Cafe,  and  that  thefe  Men  urged  Circumcifion 
 with  more  vehemence  and  earneftnefs  than 
 comported  with  the  nature  of  an  indifferent 
 things  fuch  as  He  now  took  Circnmclpon  for^ 
 
 CpO  ^'"'  (t^  fduX'n  fed  pice  Ecclepa.  P.  Mart.  loc. 
 com.  liJon.fuit  booramemum  quale  datum  Abraha,  Olvin. 
 C  9^  }  I^robi  exploratores,  BulliQg..in  GaJ, 
 
 this 
 
The  Seco?id  Dialogue,         ipj 
 
 this  made  him  as  z.ealom  oh  his  fide  to  oppofc- 
 it  ',  and  tho'  at  another  time  and  on  another  OC"- 
 cafion  he  was  ready  to  do  it,  yet  as  matters 
 now  ftood,  he  did  not  think  it  proper  to  give 
 way  to  his  Adverfaries,  no  not  for  an  honr^ 
 that  the  truth  of  the  Gofpet  might  continue. 
 
 He  Circumcifed  Timothy  therefore  to  avoid 
 fcandal-^  and  he  would  not  fnff^er  Titos  to  be 
 circumcifed  to  avoid  the  fame  fcandal.  The  End 
 wasow^  and  the/^wc,  tho'  he  exprefs'd  him- 
 felf  differently,  but  both  refulted  from  his 
 Chrifiian  Liberty  ^  and  he  was  neither  way 
 obliged,  but  as  it  confifted  with  Prudence  and 
 Charity.  For  hitherto  all  thofe  Legal  Rites^ 
 ( 97 )  tho'  mortua^  they  were  not  mortifera  j 
 and  as  they  were  dead  Ceremonies  they  might 
 be  laid  by,  or  be  buried^  yet  not  being  deadly^ 
 and  bringing  at  this  time  no  danger  to  Chri^ 
 fiianity^  they  might  be  flill  uled,  and  were 
 ufed  by  St.  Paul  and  the  other  Apoftles,  as  far 
 as  they  contributed  to  Edification  and  Peace. 
 
 It  was  from  this  Liberty  the  Apoftles  ufed 
 the  firfi  Day  of  the  Week  oilt  of  Choice.^  and 
 retain'd  the  laft  out  of  Charity,  They  kept 
 the  Sabbath  as  they  would  do  any  other  Fef^ival 
 of  their  own  making,  wherein  they  might  have 
 a  good  opportunity  to  teach  and  propagate  the 
 Gofpel.  They  ufed  it  as  they  did  Purifying 
 and  Circumcijion^  to  prevent  diforder,  and  to 
 keep  a  good  underftanding  between  them  and 
 their  Brethren. 
 
 Thefe  were  their  Reafons  for  obferving  the 
 Sabbath  ^  this  was  their  fence  of  it  ^  and  in  pro- 
 cefs  of  time,   thefe  Reafons  ceafing,   yet  the 
 
 (973a  Lap.  ex  Augutl.    * 
 
 O  S  /Authority 
 
1^8       The  Second  Dialogue* 
 
 Authority  and  TraBice  of  thofc  Great  Men  be- 
 came a  Reafon  to  the  following  Generations  ^ 
 and  thence  it  was  we  have  the  account  before 
 given  of  it  in  the  ancient  Writers.  How- 
 ever this  is  obfcrvable,  that  due  care  was  ta- 
 ken to  keep  the  Church  from  Judtniz^ing  in  this 
 or  any  other  particular,  as  appears  in  that  rea- 
 fon Confiantine  the  Great  gives  about  the  altera- 
 tion of  Eafier-Day  •,  (98)  "  That  we  may  have 
 *'  nothing  to  do  in  common  with  that  ffightfnl 
 "  People  the  Jews.  For  how  can  they  have  one 
 "  good  thought  who  flew  Chrifi^  and  after  that 
 "  murder  are  like  Madmen  aBed  with  frenzy — 
 "  Ton  ought  to  take  heed  never  to  imitate  that 
 "  People,  For  in  fo  doing  (as  Vale f  us  com- 
 "  mentS  on  the  place  j  yoit  make  your  [elves  par^ 
 *'  takers  of  that  villany  which  the  Jews  did  on  our 
 
 "  Lord (  p9  )   This  is  the  reafon    Jnftin 
 
 Martyr  gives,  why  the  Gentile  converts  ob- 
 ferve  not  the  Sabbath^  "  left  thereby  they  Jlwnld 
 ^^  be  thow^ht  to  be  Jews  under  another  name. 
 fiooj  This  made  the  Ecclefiafiical  Canons  twice 
 forbid  this  compliance.  (loi)  And  tho'  the 
 Council  of  Laodicea  permits  Chriflians  to  af- 
 femble  on  the  Jewijh  Sabbath  to  hear  the  word 
 of  God,  yet  they  muft  do  it  as  Chrifiians^  o- 
 therwife  they  are  liable  to  Excommunication  j 
 fo  dangerous  correfpondence  is  with  fuch  Men 
 who  are  tnortal  Enemies  to  us  and  our  Reli- 
 gioij.  And  that  our  Fathers  look'd  on  the 
 Sabbath  as  an  indifferent  things  we  may  partly 
 g«efs  from  the  ufage  they  gave  it,  making  it  as 
 
 (91)  Eufeb.  de  vie.  Cobftant.  1.  3.  c  18.  Can.  11. 
 Goac.  Scxtiia  TruUo.  C  99  )  Dialog,  cum  Trypho. 
 
 ^^00^  Cao.  vii.  7c.-  (ici^  Can,  16,  29. 
 
 <* 
 
 they 
 
The  Second  Dialogue,        199 
 
 they  faw  occafion  fometimes  a  Fafi  and  fome- 
 times  a  Fefiival  (as  at  that  time  when  the 
 Church  put  a  check  to  the  fl^arcionifis  ■  who 
 Faffced  on  that  Day)  and  fo  it  continued  with 
 this  difference  in  the  Eaftern  and  Weftern 
 Churches. 
 
 B.  I  ftand  much  obliged,  that  you  have  been 
 fo  full  in  clearing  the  Objections  I  put  you. 
 But  to  be  ingenuous,  what  I  at  firfl  intended 
 by  the  morality  of  the  fourth  Commandment 
 with  refped  to  time,  was.  That  one  Bay  in 
 Seven  ought  to  be  fet  apart  for  the  Worlhip  of 
 God  ^  not  that  I  infifled  on  the  Le^d  Sabbath^ 
 or  that  Seventh  Day  obfervcd  by  the  Jews^  but 
 any  one  Day  of  the  Week^  any  Seventh  Day^ 
 which  1  confider  determined  by  that  Precept, 
 and  to  be  accounted  Moral. 
 
 And  here  I  take  the  word  Seventh  for  the 
 ff^eniu^  wherein  I  place  its  Morality -,  but  look 
 on  this  or  that  Seventh  Day  in  the  nature  of  a 
 Sfecies  Ceremonial  and  alterable  at  the  Churches 
 pleafure,"  fo  that  Ihe  may  make  it  the  jirft  or 
 lafi  Day  of  the  Week,  as  it  belt  anfwers  the 
 defign  of  being  the  Memorial  of  fom.e  very 
 great  Blefhng,  fuch  as  was  the  Deliverance  out 
 of  Egyft.,  with  refpeft  to  the  Jews^  or  Chrifl''s 
 RefurreEhion^  to  which  we  Chrifiians  acknow- 
 ledge our  Redemption  to  be  owing. 
 
 And  of  this  mind  is  (102)  Juniw^  who  de- 
 clares it  a  Lavp  of  Nature  that  the  Seventh  Day 
 be  confecrated  to  God.  (103)  So  CurcelUm^ 
 more  than  once,  calls  it  Moral.  (104)  Bilhop 
 Babington  fubfcribes  and  fays,     ''  to  have  feme 
 
 (  102)  PrsElea  in  Gen.  (  105  )  Rel,  Chrift. 
 
 loflit.L.  vii.  Cap.  xxxi.  Seft.  14.  (©•  diefitfmg,  C104) 
 On  the  ^th  Command. 
 
 O  4  "  Day 
 
(C 
 
 cc 
 
 300        The  Second  Dialogue. 
 
 ^    Day  in  the  Seven  is  Moral,  and  remaineth  fiiU 
 
 obligmg  m  ^    th<?  to  have  frecifely    Saturday, 
 
 ^  and   to  refi   as  the  Jews  did^     u  Ceremonial 
 
 and  a  Shadow^  and  therefore  now  abrogated  by 
 
 "  the   coming   of    the    Body    of  Chrift.     And, 
 
 vvho  probably  in  your  opinion,     includes  a 
 
 great  njiany  Authorities  :    (105)  Mr.  Hooker 
 
 fpeaks  of  it  after  this  planner.    "  The  Moral 
 
 Lavp^  faith  h^^.  requiring  therefore  a  feventh 
 
 part  throuffhoHt  the    age  of  the  whole  World 
 
 ILL  I  I  <^  ' 
 
 to   be  that  way  employed^     altho'  with   m   the 
 Day   be  changed  in  regard  of  a  new  revoln' 
 tion  begun  by  our  Saviour  Chrifi^  yet  the  fame 
 proportion  of  time  continueth  which  was  be- 
 fore^  becaufe  in    reference    to   the   benefit    of 
 Creation^    and  now  much  more    of  renovation 
 •thereunto  added  by  him  who  was  Trince  of  the 
 World  to  come^  we  are  bound  to  account  the 
 fan^ification  of  onQ  D^y  in  Seven  a  Duty^ 
 which    Gods  immutable    Law    doth  exaU  for 
 ever..  And  this  is  confonant  to  what  Igna- 
 tius aflerts.  in  his  Epillle  to  the   Magnefians -^ 
 wherein  tho'  he  denys  the  Patriarchs  to  Sab- 
 batizje  or  keep  the  Jemfli  Saturday^  yet  he  de- 
 clares they  obferved  a  Seventh  day^  and  calls  it 
 the  Dominical  or  Lords-Day^  the  fame  we  now 
 Celebrate.    And  fo  Biihop  Vjlier^  Pearfon  and 
 ^ojfif^^  tranflate  him.     "  That  the  Divine  Pro- 
 phets well  verfedin  ancient  Cufioms^  attained 
 to  newnefs  of  hope  and  did  not  Sabbatize,  but 
 did  Celebrate   the   Lords-Day,    whereon  our 
 Life   arofe^    and  victory  over  death  was  ob- 
 "  tained  by  him.    And  this,  I  think,  may  help 
 "  to  clear  that  of  Paul^  in  making  the  Sabbath 
 
 (^105}  Ecclef.  Pol.  L.  5. 
 
The  Second  Dialogue,        201 
 
 zpjadovp'^    his  word  in  the  flural  fometimes 
 meaning  that  which  Weekly  occurrs,  as  in  thofe 
 Texts  you  produced,  but  then  it  is  to  be  con- 
 iidered  ,  that  he  intends  the  Ceremonial  SatHr- 
 d^ty-Sabhath^    prefcribed  the  "Jews    in  Deutero- 
 nomy V.  14,  1$.  and  was  peculiar  to  them  \ 
 not     the     Patriarchal    Sabbath     commanded 
 Exod.  XX.  novo  obferved  by  us,   which  is  Mo^ 
 ral  and  to  laft  for  ever.     And  by  way  of  Co- 
 rollary, (106)  The  quality  and  force  of  the 
 Septenary  Number,    which  you  were  mention- 
 ing, very  obfervable  in  the  Book  of  God  an4 
 Works  of  Nature,  is  a  kind  of  Leflbn  to  us,  that 
 we  Ihould  dedicate  this  proportion   of  time  to 
 Piety  and  Reft  rather  than  any  other,  which 
 the  Creator  has  not  made  fo  remarkable  on 
 any  account  whatfoever.    And  of  this  fort  is 
 the  River  between  j^rcas  and  Eaphanae  (107) 
 which  Jofephiu  and  f  108)  TUny  take  notice  of, 
 and  which  had  this  Miraculous  quality,  that 
 *'  thd*  when  it  flowed  it  was  very  full  of  water^ 
 "  and  ran  with  a  Jwift  fir  earn,  yet  having  thus 
 "  flowed  fix  days  together^  on  the  Seventh  Day 
 *'  it  was  fo  dry  that  yon  might  fee  the    bottom. 
 *'  Thm  it    always  continued  its  conrfe,  and  for 
 "  this  Caufe  the    Jews  called  it   the  Sabbatick- 
 "  River,  taking  its  Name  from  the  Jewifh  Sab- 
 *^  bath,    which  is  on   every  Seventh-Day, —  So 
 Jofephu^,  which  feems  very  ftrange,  and  might 
 well  be  conftrued  into  an  Argument  of  Na- 
 ture,  to  prove  the  Creator's  will,   that  this 
 
 C  io5  )  Septenari)  tiumen  vit  C?  facultas  in  multit  natunt 
 rebut  animadverfa.  Cmcd.de  efufang.  C*°7)  Joll^ph* 
 dc  bell  Jud.  L,  vii.  c.  24.  (108)  Nat.  Hift.  L.  31. 
 
 c.  2.  In  Judaea  Rivm  Sabbatk  omnib,ficcatWy  reffondit  Rabbi, 
 fluviw  Sab,  hoc  oftendit  qui  per  totam  hebdomaaam  lipides 
 trahit  &  in  Sabbato  ^uiefcit—^^nd  Calacio.  L.  xi.  c.  9. 
 
 Seventh-* 
 
202         The  Second  Dialogue, 
 
 Seventh'Vay  fliould  be  kept  holy  in  the  per- 
 formances  of  Religion.     As  accordingly  we 
 find  it  kept  by  feveral   (109)  Perfwafions, 
 tho'  on  different  Days,  and  in  dive^  manners. 
 For  the  Mahometans  obferve  the  Sixth^   the 
 Jews  the  Seventh^  the  Indians  the  Fourth^  they 
 in  Gtuiiea  the  Thirdly    the  Chrifilans  the  Firfi^ 
 yet  all  of  them  one  Day  of  the  Weeh^  as  a  Do- 
 drine  taught  by  Nature.    And  fo  Philo  the 
 Learned  5^^117  fpeaks.    That  "  Nature  delights 
 *'  in  the  Seventh  *,  and  therefore^    faith  he,  yon 
 "  7ieed  not  ash    me^  why  God  chafe  the  Seventh- 
 "  Ty^y  and  eftahliflied  it  as  a   Law  for  a  Day 
 "  of  Reft,  fince  both  Phyficians  and  Philofophers 
 ''  have  often  declared^  of  what  great  Power  and 
 "  Virtue  that  Nnmber  i^^  as  in  all  other  things^ 
 '^  y^  ^fpscially  in  the  Nature  and  State  of  Man» 
 And  thus  you  have  the  realbn  of  the  Seventh- 
 Day  ^  and  let  me  add,   an  evidence  of  that 
 Morality  we  afcribe  to  it. 
 
 A.  As  for  the  Myjlerioufnefs  and  perfection 
 of  the  Number  Seven^  it  is  to  be  acknow- 
 ledged that  God  and  Nature  have  made  it  a 
 vtry  fignificant  and  remarkable  Number^  yet 
 the  other Sy  as  I  ftiow'd  you,  are  not  without 
 credit  •,  and  the  Numbers  Three  and  Ten  in 
 particular  are  naturally  very  eminent,  and  ftand 
 on  a  level,  if  they  may  not  be  advanced  a- 
 bove  it.  So  that  by  this  kind  ot  Argument 
 fuch  proportions  of  time  might  be  well  call'd 
 for,   and  efteem'd  as  proper  as  this.    But  in 
 
 (109 )  Chriflixnoriim  Septimana  initium  ejl  <J  die  Do- 
 mimeo  Gracornm  <fy^  Alexani,  ^  die  Lund.  Jefnargit.  feu 
 Perfaruniy  h.  die  jyiartis.  NcbucbAdonaX'n'  /e»  Batyhniorumy 
 «i  die  Mertwfi).  Ethnicorumy  a  die  Jovit.  Elhigera  feu 
 JHahtimedis  xra,  a  die  Veneris,  Hebrmm  <J  die  Sabbm-" 
 Cufiia.  de  rcpanc.  Kalend. 
 
 timth. 
 
Tibe  Second  Dialogue.       Q03 
 
 truth,  thefe  Infinuations  conclude  nothing  ; 
 and  there  muft  be  a  much  clearer  and  more 
 audible  voice  than  what  they  fpeak  with,  to 
 give  Beings  to  Laws ,  and  frame  RhUs  for 
 Practice. 
 
 And  for  that  Account  you  give  of  the  Sah^ 
 hatick-River^  allowing  the  ftory  true,  (as  Rimy 
 and  Jofe^hus  tell  it)  and  that  the  Water  flowed 
 Six  Days^  and  made  an  unaccountable  ilop  on 
 the  Seventh^  to  recommend,  as  it  was  thought, 
 the  obfervation  of  the  Sabbath  ^  yet  confidering^ 
 {aith  (no)  Galatine^  that  there  is  no  fuch  River 
 now   in  the  World  fnbjeB  to  that  condition^  we 
 may  argue  on  the  contrary,  that  the  Jewifh  Sab- 
 bath is  now  ceafed,becaufe  thefe  extraordinary 
 qualities  of  the  Water  have  an  end,  which 
 yNQXzweeUy  feen  in thofe  times,  to  countenance 
 and  inferr  it.     And  yet  were  there  fuch  an 
 ebbing  and  fiowirtg  of  any  Sea  or  River  (as  there 
 is  certainly  great  variety  of  Motions  in  that 
 Element  in  feveral  places  of  the  World  )  they 
 might  proceed  from  the  influence  of  the  Moon^ 
 or  fome  other  Natural  Caufe,  which  though 
 not  comprehended,  is   not    immediately   to 
 commence  Miracle^  nor  extend  to  Matters  of 
 Religion. 
 
 The  Authority  then  of  the  Sabbath  is  from 
 Scripture,  But  every  thing  in  Scriftnre^  as  re- 
 vealed, is  pofitive  ^  and  fuch  the  Seventh  Day  is 
 in  this  Queftion,  which  had  never  been  known 
 to  be  the  Refi-day  of  God,  if  by  another  Infpi- 
 ration  it  had  not  been  difcovered  to  us.  And 
 if  God  on  that  reafon  fandified  and  made  it 
 a  Sabbath  to  the  Jews^  it  obliges  no  further  than 
 
 (110)  Figmentum  6*  ^tetidaetHm,  I.  ii,  c.  p.    l^id.  Se^ 
 den  de  Jure  Nat,  1. 3,  c.  13. 
 
 afojitive 
 
a  04         f'^^  Second  Dialogue, 
 
 a  po/itive  Law^  grounded  on  that  Revelation. 
 And  though  we  have  not  impiety  and  confi- 
 dence enough'  to  afTert  with  Leviatha^^  That 
 tid  Precept  of  the  Gofpel  can  be  looked  on  as  a  Latv^ 
 until  enaBed  by  Civil  Authority ;  there  being,  ac- 
 cording to  this  Hypothecs,  no  other  Law,  but 
 only  the  Lan>  of  Nature^  and  Civil  Laws :  yet 
 "  (l  1 1 )  if  is  a  point  ought  to  be  taken  for  ^rantedy 
 *'  That  no  fart  of  the  Law  o/Mofes  aoth  bind 
 "  Chrijlians  under   the  Gofpel  by  virtue  of  that 
 Delivery^  no^  not  the  Ten  Commandments  them- 
 felves^  bnt  leaft  of  all  the  Fourth^  which  all  con-- 
 fefs  to  he  in  fame  refpeB  Ceremonial.      And  Zan^ 
 chins  (^l  1 2)  faith,    "  yis  neither  the  Judicial  nor 
 '^  Ceremonial^  fo  neither  the  Moral  Law   con- 
 *^  tain^d  in  the  Decalogue^  doth  any  way  affeU;  us 
 '^  Chrijiians^  but  only  jo  far  forth  as*  it  is  the  Law 
 "  of  Nature^  which  bindeth  all  alike^  andafter- 
 "  wards  was  confirmed  and  ratify'' d  by  Chrift  our 
 *'  King.    His  Reafon  is,  becaufe  if  the  Decalogue 
 *'  as  given  ^^  Mofes  to  the  Jews  did  concern  the 
 *'  Gentiles^  then  the  Gentiles  had  been  bound  by 
 "  the  Fourth  Commandment  to  ohferve  the  Sab- 
 "  bath  in  as  Jirid:  a  manner  as  the  Jews  ••  But 
 *'  it  is  manifefiy  the  Gentiles  never  were  obliged 
 **  to  ohferve  the  Sabbath  \  and  therefore  it  foU 
 '^  lows^    they  neither  were  nor  pojftbly  could  be 
 "  bound  to  any  of  the  refidue^  as   delivered  by 
 Mofes  to  the  Jews.    Which  partly  appears  in 
 this.  That  Mofes  calls  the  Decalogue  the  words 
 of  the  Covenant  between  God  and  the  Jews^  Deut. 
 iv.  13.  And  he  declared  unto  yoit  his  Covenant 
 which  he  commanded  you  to  perform^  even  Ten 
 Commandment Sy  and  he  wrote  ^em  on  two  tables  of 
 
 fin)  Sanderfon.Fr*/eff.  4.  V. 28.  in Caf,  Confc, ^ de 
 y  fio?)e. 
 
The  Second  Dialogue,       205 
 
 flone.    Confequently,  as  we  do  not  take  our 
 felves  obliged  to  that  Covenant^  fo  neither  are 
 we  bound  to  the  Terms  of  it  which  make  up 
 the  Precepts  of  the  Two  Tables.  Plainly, though 
 to  Tvorjhip  God  ^  to  forbear  Idols  ^  '/70t  to  murther^ 
 fleal^  or  the  like,  are  originally  Lav&s  of  Na^ 
 tiire  ♦,  yet  Mofes  reducing  'em  to  that  Body  of 
 Statutes  which  he  was  framing  for  his  Subjeds, 
 makes  Thefe  poftlve  as  well  as  the  reH.     And 
 if  we  refped  fome  of  'em  more  than  others^  it  is 
 on  the  fame  reafon  they  went  ^  becaufe  they 
 become  Laws  of  our  ow?2  conftitutio?!^  and  there- 
 by are  pfitive  again  \  and  we  ihow  'em  Obe- 
 dience not  as  the  Laws  of  Mofes^  but  as  the 
 Laws  of  Nature^  the  tranfgreffion  of  which  has 
 fuch  or  fetch  Penalties,  as  the  wifdom  of  our 
 Governours  think  moft  conducible  to  anfwer 
 the  end  they  were  made  for.     However,  fince 
 we  find  by^  Revelation  that  God  reficd  o-n  the 
 Seventh  Day^  and  fanHrified  it^  and  that  by  Di- 
 vine Apf  ointment  it  was  made  an  Holiday  to 
 the  People  of  the  Jews ,   and  fince  we  are 
 taught  by  Nature  to  worjhip  God^  and  to  wor- 
 fhip  him  on  certain  times^  for  better  Edification 
 and  Order,  we  have  pitch'd  on  the  Seventh- 
 Day  as  congruous  and  convenient  from  the 
 analogy^  equity  and  reafon  of  the  Fourth  Com- 
 mandment, as  a  proportion  of  time  more  proper 
 than  any  other  ^  becaufe  Revelation  has  fet  a 
 mark  on  it  in  God's  Example^  who  alfo  infpired 
 and  direded  Mofes  to  make  that  Limitation. 
 Not  that  there  refults  any  necefTity  for  fuch  a 
 time  on  the  account  of  that  Revelation,  (  be- 
 caufe fuch  Difcoveries  are  always  pofttve  )  but 
 being  naturally  inftruded  to  diftinguifh  and  de- 
 termine Times  for  Jacred   Adions,  the  rea^ 
 fonablenefs  of  the   Seventh  Day  got  the  ftart, 
 
 and  appeared  fo  iaviting,   that  our  Fathers 
 
 could 
 
^o6       The  Second  Dialogue, 
 
 could  not  but  preferr  it  before  any  other,  out 
 of  veneration  to  the  Divine  Example  of  God, 
 who  refied  on  that  Day^  and  whofe  Refi  we  con- 
 iider  now  in  the  quality  of  an  Eternal  Law  ., 
 becaufe  there  cannot  be  a  better  reafon  for  ano- 
 ther Day,  to  keep  it  holy.  And  in  this  fence 
 we  underftand  fome  of  thofe  Authors  you 
 name,  who  call  it  a  Moral  and  an  Immutable 
 Lart>^  from  this  lafling  application^  we  Chri- 
 ftians  are  and  fhall  be  ready  to  make,  from 
 what,  as  to  this  matter,  hath  been  difcovered 
 to  us  in  Scripture,  upon  a  Reafon  which  muft 
 needs  have  its  due  influence ,  and,  without 
 rival,  to  continue  for  ever. 
 
 And  as  to  the  Mahometans  and  others  who 
 celebrate  a  Seventh  Day  as  well  as  we,  this  is 
 not  to  be  imputed  to  any  impreflion  of  Nature, 
 but  what  they  have  learn'd  from  us  or  the  Jews, 
 or  taken  from  the  Bible,  to  which,  we  are  well 
 fatisfy'd,  they  are  no  ftrangers,  from  the  many 
 paflages  we  find  in  their  .^/cor^;?  fo  agreeable 
 with  Scripture. 
 
 What  you  ofier  out  of  St.  Ignatius,  will 
 admit  this  Anfwer  -,  That  the  main  defign  of 
 his  Epiftle  to  the  Magnefians,  is,  to  perfuade 
 thofe  who  profefs  themfelves  the  Difciples  of 
 Chrift  to  live  as  becomes  Chrifiians.  And  for 
 a  motive  to  this,  he  affirms  to  'em,  that  the 
 Old  Prophets  did  the  fame,  and  on  that  account 
 were  perfecuted  by  the  People  of  thofe  times. 
 And  fo  he  makes  this  inference  ',  "  If  therefore 
 "  they  who  were  well  verfed  in  the  works  of  ancient 
 *'  days  came  to  newnefs  of  hope,  (  Bifliop  Aionn^ 
 tague  (113)  faith,  communion  of  hope,  or  the 
 fame  hope  common  to  them  and  us)  "  not  Sab^ 
 
 Cii3)  Koiv'aXHTV,  iKmJ^Q-i  ExerciU  J.  fe^.  i. 
 
 "  hatiz^ing 
 
'the  Second  Dialogue*       207 
 
 "  hatlz^wg^  hut  livifig  according  to  the  Dominic^ 
 "  life  :  Then  let  us  not  be  infefijible  <  -  Now 
 as  Sabbatiz^ing  not  only  fignifies  keeping  the  Sab- 
 bath^ but  retaining  all  f^e  Ceremonies 'and  Rites 
 of  the  JewiJJj  Religion  J  of  which  the  S/j^/'^if^  was 
 chief,  Cand  therefore  that  People  were  called 
 Sahbatarij^  as  by  a  known  diflin(^ion,)  fo  by 
 JDominicam  viventes  is  meant  no  more  than 
 what  he  before  faid,  (114)  that  they  lived  ac- 
 cording  to  Chrifl  Jefus  our  Lord.  Thus  it  is 
 worded  in  the  two  Tranflations  of  Ignatius^ 
 found  by  that  Primate  you  named,  one  in  the 
 Library  of  G unwell  and  Cains  College  in  Cayn- 
 bridge^  the  Other  in  the  Study  of  Bifhop  Ahkn- 
 tagiie^  printed  1644.  But  I  take  the  holy  Man's 
 fence  to  be,  that  we  fhould  live  a  life  fuitable 
 to  the  Example  of  Chrilt  in  the  Gofpel,  and 
 f  1 1 5  j  no  longer  continue  in  Jitdaifm^  which  is 
 another  word  for  Sabbat iaation^  the  latter  being 
 an  Ecclejiaftical  term,  and  the  former  Civil, 
 I  mufl  confefs,  the  Latin  Tranflations  render 
 the  place  doubtful ,  and  the  Subftantive  to 
 Dominica  may  be  Day  or  Life^  as  the  Reader 
 pleafes  ^  but  the  Me  dice  an  Copy,  the  bell  and 
 molt  like  that  of  Enfebiits^  leaves  no  fcruple, 
 becaufe  (.uhSi  is  exprefl  and  determines  the 
 word  Dominical  to  the  Terfon  of  Chrift,  and 
 not  to  the  Day  of  his  Refurredion.  Neither 
 does  this  fupplement  difturb  the  fence,  feeing 
 that  what  follows  may  be  turned  thus,  Uvitig  «p 
 to  the  life  of  our  Lord^  in  which  is  included  onr 
 life  and  viBory  over  death  by  him.  Juxta  Chri- 
 jlnm  or  Secundum  Dominicam  vivere^  inforces 
 
 (114)  KetTa  'xp■'>xv^fi<mv%mv^  Juxta  Chriflurn.  vixe* 
 runty  faith  Archbiftiop  Vjf)er,  (i  15)  Kon  amplius  Sab' 
 batlxeinteSf  [edfecundum  bominic^m  viiisntes. 
 
 thi? 
 
a  08        T^he  Second  Dialogue, 
 
 this  conftrudion,  that  Chrifi  is  propofed  as  an 
 Example  or  Pattern  which  the  divine  Prophets 
 had  an  eye  to,  and  we  ought  to  follow  them 
 in  it,  acquitting  our  felVes  not  fi  1 6)  Jndaically 
 but  SfiritHally^  as  the  Primate  gloITes  in  his 
 red. letters.  So  that  all  to  be  drawn  from 
 this  palTage  is.  That  Ignatius  denies  the  Pa- 
 triarchs to  Sahhatiz^e  or  have  any  regard  to  the 
 Jewijl)  Sabbath.  But  that  they  kept  a  Seventh- 
 Day  or  Lord'' s- Day  now  in  ufe,  I  cannot  fee 
 how  this  teflimony  proves  it,  when  we  have 
 fo  much  reafon  to  fufped  whether  it  be  faith- 
 fully reprefented  or  no.  And  herein  the  Pri- 
 mate concurrs  :  For  he  thinks  the  three  firit 
 fyllables  of  eop7«{o/xV  wanting  in  the  Greek  of 
 that  Latin  Manufcript  found  in  Cains  College, 
 ^nd  on  that  reafon  came  in  Viventes  inftead  of 
 Ceiebra-atcs^  which  had  been  a  better  word  to 
 ferve  your  notion.  But  for  my  own  part,  I  * 
 look  on  this  defed  with  the  fame  eye  as  the 
 redundance  of  iT"^  in  the  Florentine  Copy, 
 and  take  hoth  as  a  matter  of  meer  conjedure, 
 and  therefore  unfit  to  fupport  the  Dodrine  of 
 the  Lord':-Day^  or  to  fhow  that  the  Patriarchs 
 kept  it. 
 
 As  to  the  double  notion  of  the  S ahbathfVf  hkh  • 
 you  were  propofing,  I  would  defire  you  to 
 explain  your  felf  a  little  more,  before  I  offer 
 at  an  Anfwer. 
 
 B.  Thus  it  is.  The  Law  wa§  given  at  two 
 feveral  times  •,  Once  from  Mount  Sinai^  which 
 was  to  oblige  all  People ;  Then  fome  years  after 
 reinforced  for  the  particular  ufe  of  the  Jews^ 
 which,  with  their  Government,  was  to  have 
 an  end.    And  for  the  Sabbath,  though  mention 
 
 i? 
 
The  Secofid Dialogue,       2op 
 
 is  made  of  it  in  both  places,  yet  we  may 
 difcQver  a  great  deal  of  difference  between 
 them,  and  fo  many  marks  as  Ihevv  ^emnot  the 
 fame^  and  therefore  we  ought  not  to  confound  . 
 'em  together.  For  Inftance  :  In  the  Moral  Law 
 oiExod.  XX.  the  Reafun  given  why  we  are  to 
 Remember  to  keep  holy  the  Sabbath-Day^  is,  be- 
 caufe  in  fix  days  the  Lordmade  heaven  and  earth— ^ 
 But  in  Deuteronomy^  chap.  y.  where  the  Sabbath 
 is  made  a  Sign  to  the  Jexvs^  the  Reafon  is  parti- 
 cular and  proper  to  them,  ver.  15.  And  re^ 
 
 member  thou  wafi  afervant —    So  that  here 
 
 their  Deliverance  out  of  Egypt  was  the  mo- 
 tive, without  one  word  of  the  Creation^  ox- 
 God's  Refi  on  that  Day:  And  this  Reafon 
 is  the  rather  fet  down,  becaufe  it  is  fuppofed 
 that  on  this  Day  their  Redemption  began,  and 
 they  entred  on  their  Journey  towards  the  Land 
 of  Canaan  ^  Providence  fo  ordering  it,  that  the 
 Day  might  be  the  better  retained,  becaufe  it 
 was  the  term  of  their  Deliverance.  Moreover^ 
 the  Law  of  the  Two  Tables  delivered  from 
 Mount  Sinai^  were  put  into  the  Ark  by  God's 
 own  Direction,  Dent.  x.  2,  5.  But  the  other 
 Laws  wrote  by  Mofes  were  placed  in  the  ont- 
 fide  of  the  Ark,  as  it  is  the  common  opinion, 
 grounded  on  tha,t  Text,  Deut.  xxxi.  26.  Take 
 this  book  of  the  law^  and  pat  it  in  the  fide  of  the 
 
 ark Add  further,  that  it  is  faid,  Ez.ek.  xx. 
 
 I O,  1 1 ,  12.  /  brought  them  into  the  wildernefs^ 
 and  gave  them  my  fiatutes^  and  fiewed  them  my 
 
 judgments Moreover  alfo   I  gave  ''em  my 
 
 fahbaths Where,  if  the  Prophet  had  not 
 
 diftinguilh'd  between  thefe  Laws,  as  Ceremonial 
 and  Moral^  he  would  have  faid  Xhxx'i^  judgments^ 
 fiatHtes  find  fabbaths.  And,  to  concludcj'^tis  not 
 reafonable  to  .think,  that  God,  who  is  a  God 
 of  Order  (and  who  forbid  plowing  with  an  Ox 
 
 P  a?7d 
 
a  I  o        The  Second  Dialogue. 
 
 afid  an  Afs,  or  wearing  of  L'wfey-woolfey^  and 
 took  care  that  Men  and  Women  Ihould  not  be 
 feen  in  the  fame  Apparel)  would  fhuifle  aC^rc- 
 monial  Law  among  the  ntnc  Moral  •  which  is  as 
 ridiculous  to  the  full  as  the  yoaking  of  an 
 Ox  and  an  ^fs  together. 
 
 j4.  The  whole  Fetitateiich  was  anciently 
 one  Bool  :  But  in  procefs  of  Time,  according 
 to  the  variety  of  its  Subjeds,  it  was  divided  into 
 fiveparrsj  the  l/^.fi  of  which  the  Greeks  callX>f//- 
 teronomy  or  the  Second  Laro^  or  rather,  after 
 the  way  of  the  Rahhlns^  an  iteration  and  repeti- 
 tion  (117)  of  the  Law  given  at  Horeh.  And  the 
 Reafon  of  it  was,  becaufe  thofe  who  lived  when 
 the  Law  was  firft  delivered  were  many  of  them 
 f  1 18  j  now  dead^  and  a  new  generation  of  Men 
 iiicceeded,  who  did  not  hear  nor  fee  with  what 
 Ceremony  it  was  before  publilh'd.  And  there- 
 fore Mofes  being  ready  to  leave  the  World,  he 
 thought  it  his  duty  to  have  the  Law  read  to 
 thefe  before  his  death  j  that  making  it  a  kind  of 
 Teftamentary  and  Far ew el-Speech  to  them,  they 
 might  remember  it  the  better.  The  Laws  there- 
 fore were  not  new^  though  newly  recited  before 
 Men  who  had  been  flrangers  to  the  former  Pro- 
 mulgation of  it.  Particularly, the  Decalogue  was 
 th^fame  as  before,  only  another  Reafon  is  added 
 to  what  is  exprefs'd  in  Exodus^  i.  e.  their  £>eli- 
 'verance  out  of  Egyptian  Bondage  ^  that  fo,  on 
 a  double  account,^they  might  be  perfuaded  to 
 worlhip  God  on  this  Day^  as  they  were  Mcn^ 
 and  as  they  were  Jews  whom  God  had  created 
 and  brought  from  a  place  in  which  they  had 
 been  for  many  years  under  great  Oppreffion. 
 And  yet  in  reality  I  cannot  fee  why  this  fhould 
 
 (117)  Non  <{uafi  novt  t<r  alia  • —  fed  re^etith  &  expli- 
 catio,  A  Lap.     "    C^^^^  ^^"^'  *•  '^' 
 
 be 
 
T'he  Second  Dialogue.        211 
 
 be  calhd  a  New  Reafon^  fince  we  find  the  very 
 fame  thing  in  the  Law  oi Exodus  •  only  what  is 
 there  made  a  Preface  to  the  whole  Law,  is  here 
 inferted  as  a  Motive  to  o»^  of  'em.  However 
 this  we  are  fure  of,  that  both  in  Exodns  and 
 JDeiiteronomy  the  Law  is  the  fame  ^  becaufe  it  is 
 faid,  (ii9)Thefe  words  the  Lord  ffahe  urn o  all 
 your  ajfemhly  in  the  mount,  out  of  the  midft  of  the 
 fire.     And  again,  Kee^  the  fabhath-day,  as  the 
 
 Lord  thy  God  commanded  thee meaning  the 
 
 fame  Sabbath  and  the  fame  Day  as  was  before 
 appointed  in  Exodus,  otherwife  the  expreffion 
 would  not  have  looked  backward,  neither  could 
 he  have  faid,  hath  commanded  thee,  if  there  had 
 been  intended  a  new  Inftitution  and  a  new  Reafon 
 for  it. 
 
 As  to  the  Place  where  the  Two  Tables  were 
 put,  the  exprelTions  of  Scripture  make  fome 
 difference  ;  becaufe  in  one  Text  it  is  faid  they 
 were  put  in  the  Ark,  in  another  (l2o)  in  the  fide 
 of  the  Ark,  or  more  critically  in  the  out -fide  of 
 the  Ark  ;  or  in  a  Cheft  by  it  felf  on  the  right  fide 
 of  the  Ark,  faith  thtTargum  of  Jonathan.  And 
 fo  we  read,  (121)  th^t  there  was  nothing  in  the 
 Ark,  but  the  Two  Tables  which  Mofcs  put  there  at 
 Horeb,  when  the  Lord  made  a  Covenant  with  the 
 children  oflfrael  at  the  time  they  came  out  ofEg-ypt. 
 But  in  Deuteronomy  (i  22)  we  find  it  commanded 
 that  the  Book  of  the  Law  be  put  in  the  fide,  per- 
 haps the  out-fde  of  the  Ark,  in  a  little  Box 
 made  for  that  purpofe.  What  can  we  draw 
 from  thefe  two  paffages,  but  that  the  Ten  Com^ 
 xnandments,  as  principal  Law\  written  by  God 
 
 C 1 9)  Deuc.  5 .  1 2,  22.  ( 1 20)  cac  latere  Arc£,  JEzhiop: 
 &  Gr.  adhtus  Anaykx^b.  in  Hnn  ejus  vel  propeeam,  A  Lap, 
 Vna  cum  virga  Aaronis  iy  urna  cont'mente  jyinnna^  Abul. 
 C12O  I  King,  b.^,  &  jChron.  5.10.  C»22)  Deut. 
 31.  2$. 
 
 P  2  were 
 
2 1 2        The  Second  Dialogue. 
 
 were  to  have  fo  much  honour  as  to  be  Kept  z>/ 
 the  Ark  it  felf-,  whereas  the  reft,  as  foon  as 
 colleded  and  brought  into  a  Volume  (  called 
 thereupon  the  Booh  of  the  Law  )  were  to  be  fet 
 near  the  Ark  in  foniQ  convenient  place,  from 
 whence,  upon  occafion,  they  might  take  it  out 
 to  read  it  to  the  People.  That  Book  in  the  fide 
 of  the  u^  contain'd  all  the  Laws  belonging  to 
 the  Jews^  and  among  them  the  Decalogue  it  felf : 
 But  in  the  Arh  was  only  the  latter  on  Tables  of 
 Stone^  which  not  being  fo  fit  for  common  ufe, 
 they  tranfcrihed  and  inferted  'em  into  the  body 
 of  their  Laws,  yet  without  altering  the  nature 
 of  'em,  or  making  'em  by  this  means  a  new  In- 
 ftitution.  For  they  were  all  or  mofl  of  'em  de- 
 liyer'd  from  the  Aiomt  ^  and  all  of  'em,  with- 
 out diftin(^ion,  made  up  the  Volutne  which  is 
 called  in  the  Text  the  Book  of  the  Law.  So  that 
 whether  kept  in  or  out' of  the  Ark^tht  Laws  were 
 the  fame^  made  by  the  fame  Law-giver^  and  a 
 little  before  Mofesh  death  publifh'd  a-ncw^  and 
 read  to  the  AlTembly,  that  they  might  not  be 
 ignorant  of  their  Duty  to  God  and  their 
 Neighbour. 
 
 What  you  fay  out  of  the  Prophet  Ezekicl^ 
 fuppofes  Statutes  and  Judgments  to  be  different 
 from  theZ/^iPof  the  S^^^<tf/:?,  other  wife  they  had 
 been  linked  more  clofely  together,  and  the 
 lame  Privileges  equally  beftowed  on  them  <?//, 
 that  if  a  man  do  ''em  he  floall  even  hve  in  ''em.  And 
 admitting  this  difference,  then  your  own  proof 
 makesthe5^^^^r/;,whatSt./'.iA//  calls  it^afjadow^, 
 and  fo  at  Chrift^i  appearance  to  vanifh  away. 
 But  indeed  there  is  not,  to  my  thinking,  any 
 fuch  dJftinFtion.  For  as  (193)  by  Statutes  and 
 Judgments  are  for  the  moft  part  meant ///c/;  Laws 
 
 ,  (123)  ^Xapidc  'in  L«vit.  xviii.  i- 
 *    .  among 
 
The  Second  Dialogue,         a  1 5 
 
 among  the  Jews  as  more  immediately  refpeded 
 their  Government  in  Church  and  State,  (and  the 
 Reward  for  Obedience  to  them  Mr.  Ainfworth 
 calls  legal  ^  and  of  another  kind  than  the 
 Promifes  of  the  Gofpel  )  fo  'tis  the  way  of 
 Scripture  to  fpeak  of  things  in  general^  and  then 
 add  one  farticuUr  Inftance  more  eminent  than 
 the  reft,  to  engage  and  employ  our  Meditations. 
 As  in  Mark  xvi-  7.  when  the  Women  came  to 
 the  Sepulchre  after  Chrift  was  rifen,  an  Angei 
 appeared  to  'em,  and  bid  'emVo  tell  his  difcifles 
 and  Peter.  Peter  was  aDifciple,  and  therefore 
 in  ordering  them  to  go  and  tell  the  Difciples, 
 Peter  muft  be  included  ^  and  the  Women,  to  be 
 fure,  had  not  omitted  him,  had  he  not  been 
 named  ^  yet  named  he  was  in  particular,  and 
 'tis  conceived  the  hint  was  intended  to  encou-- 
 rage  that  Difciple  to  accompany  the  reft  into 
 Galilee  \  or  elfe  perhaps  confidering  how  lately 
 he  had  denied  his  Mailer,  he  might  have  been 
 afraid  to  appear  before  him.  And  thus  Acl.i.i^. 
 St./.«^f,fpeaking  of  the  Apoftles  and  others  after 
 Chrift's  Afcenfion,  informs  us,  that  thefe  all  con-' 
 tinned  with  one  accord  in  grayer  and  fupflication^ 
 with  the  women^and  Adary  the  mother  of  Jefiis.  The 
 Women  and  Mary.  So  here  Statutes  and  Judg- 
 ments 2irz  named  in  t\\Q general-^  but  then,  as  it 
 prefently  follows,  they  are  all  determined  and 
 explained  by  one  remarkable  part,  the  Sabbaths 
 to  which  theycTPi^y/?  Law  related,  and  which,  of 
 all  others,bore the  Emphafis.  Th^ Sabbath (^n^^ 
 was  the  great  Subject  of  their  Law  j  and  if  it  be 
 here  particularized,  it  was  not  in  oppofition  or 
 to  diftinguifh  it  from  w+iat  goes  before,  but  to 
 illuftrate  what  the  Prophet  defign'd,and  charge 
 
 (  1 24)  Qui  negAvent  Sabbatum  fimilii  eft  ei  qui  pegaverit 
 fotam  le^evif  a  Saying  of  the  Talmudifts. 
 
 P  3  'em 
 
QI4       Tihe  Secofid  Dialogue. 
 
 'em  with  the  breach  of  all  the  Laws  of  God, 
 
 without  defcending  to  every  inftance,  unlefs 
 offf,  which  becaufe  of  its  dignity  ought  not  to 
 be  pafs'd  in  filence.  I  prefume  what  Ez.ekiel 
 aim'd  at  may  allow  this  Comment,  That  by 
 him  God  upbraids  the  Jews  of  grols  ingrati- 
 tude^ becaufe  notwithftanding  he  had  given  'em 
 Statutes  and  Judgments^  fuch  as  made  the  World 
 believe  'em  a  Wife  and  Vnderflanding  People^ 
 and  fuch,  as  if  ©bey'd,  would  make  'em  live 
 in  a  Flourilhing  and  profperous  Condition  ^ 
 nay  tho'  he  had  among  other  Favours,  afforded 
 'em  his  Sabbaths^  as  a  Sign  between  him  and  them^ 
 and  whereby  he  diftinguifhed  them  fromx  all 
 Nations,  and  rend  red  'em  his  feaiUar  People 
 and  Children ;  yet  fenfelefs  as  they  were,  they 
 regarded  not  thefe  Blcfllngs,  butthofe  wife  and 
 wholfome  Laws  they  daily  violated,  and  thofe 
 ind earing  Sabbaths  which  were  the  Teftimonies 
 of  the  Divine  Goodnefs  •,  thefe  they  alfo  pol- 
 luted, and  inftead  of  ferving  him  at  fuch  times, 
 they  fix'd  their  eyes  on  their  Fathers  Idols.  Here- 
 upon, fometimes  in  vengeance  he  gave  them 
 Statutes  that  were  not  goo d^  and  Judgments  wherC' 
 by  they  could  not  live^  ver.l'^.  i.e.  (125)  fevere 
 Puniihments  and  Calamities  %  fuch  as  are  Re- 
 corded Numbers  xvi,  xvii,  xxi,  xxv.  Chapters. 
 And  in  order  thereto,  he  gave  ^em  up  to  their 
 own  hearts  lu(ts^  and  let  them  follow  their 
 own  imaginations^  as  the  Pfalmifi  faith,  Pfalm 
 Ixxxi.  12. 
 
 As  for  the  mixture  of  Moral  and  Ceremonial 
 Laws^  that's  not  rare,  as  I  noted  before  to 
 you.    But  for  your  ^njefture  that  the  Sab- 
 
 ^  I2^y  iiwi  fententiat  mortii  co»tinerent — Jpfis  mom- 
 ■itioda  noxiaq-y  ut  fuirmt  hiatm  tttfx  dy  igt\if^  pjaga  pejii- 
 isnty  ferpenteSi  &e.    Juo.  &  Trem. 
 
 bath 
 
The  Second  Dialogue.        215 
 
 bath  commanded  from  Mount  .y/«^/,  and  the 
 other  in  Deutrommy  had  feveral  Days  -^  and 
 that  the  Jews  kept  the  one  and  we  the  other^ 
 as  the  very  fame  the  Patriarchs  and  this  very 
 People  obferved  before,  This  feems  to  beg 
 too  much  :  For  it  doth  not  yet  appear,  but 
 that  the  Law  was  the  fame  in  both  places^  tho* 
 repeated  in  Deuteronomy  for  the  further  in- 
 ftruclion  of  the  People.  Neither  is  there  the 
 lealt  innuendo  of  the  alteration  of  the  Day, 
 tho'  it  was  an  Article  of  too  great  confe- 
 quence  to  be  omitted.  Nor  am  I  convinced 
 that  it  was  truly  the  Day  they  took  their 
 farewell  in,  when  they  left  the  Land  of 
 Egy^t. 
 
 Your  diltindion  oigenm  and  fpecles  of  the 
 Seventh-Day  looks  fomewhat  like  Fancy,  For 
 if  we  mull  have  a  Seventh-Day  Moral^  it 
 ought  to  be  that  Seventh-Day  mention'd  in 
 the  Commandment,  or  elfe  there  is  no  corre- 
 fpondence  between  the  Precept  and  the  Reafon 
 of  it,  i.  c.  the  Reji  of  God.  And  therefore 
 that  particular  Day  is  to  be  diftinguiflied  on 
 which  it  is  Recorded  he  adually  relied : 
 and  accordingly  the  Precept  begins.  Remem- 
 ber the  Sabbath-Day^  then  follows  the  Motive, 
 hecaufe  God  refied  on  the  Seventh-Day^  —  and  fo 
 concludes,  wherefore  the  Lord  blejfed  the  Se- 
 venth-Day^ and  hallowed  it:  or  more  exadlly 
 after  the  Hebrew^  he  bleffed  the  Sabbath-Day^ 
 and  made  that  Seventh  the  Sabbath  to  the  Jews^ 
 in  which  himfelf  refied^  and  that  refi  was  the 
 reafon  why  he  blefs'd  it.  The  confeqnence  is. 
 That  if  the  Day  be  kept  on  the  account  of  the 
 
 Blefling,    then   that    individual    Day   ought  tO 
 
 take  place,   which  God  Sandified,  and  Dedi- 
 cated to  hij  Service.    And  fo  far  the  Jews  arc 
 ia  the  right,  that  if  the  Seventh-Day  be  Mo^ 
 P  4  ral^ 
 
2  1 6        The  Second  Dialogue. 
 
 ral^  it  mufl  be  their  Sabbath  or  the  lafi  of  the 
 Seven^  which  on  that  fuppofition  is  an  alter- 
 able. 
 
 B.  As  far  as  I  can  gather  from  your  Dif- 
 courfe  hitherto,  you  incline  to  the  Opinion  of 
 the"  Rhemifis^    To  make  the    obfervation  of 
 this    Day   a  Tradition   and    CMflom    of  the 
 Churchy    grounded   more  on  the  reafonablenefs 
 of  the  pradice,   than   any  Divitie  Authority^ 
 propofmg    and    requiring  it.     And    of  this 
 mind  was  Tmdal^    who  looked  on  it  with  fo 
 indifferent  an  eye,    that  he  declared  in  his 
 Anfwer  to  Sir  Thom.  More^  that  we  are  Lords 
 of  the  Sabbath^    and  may    change  it  to  Monday^ 
 or  any  other  Day^  or  appoint  every  Tenth  Day^ 
 or  Two  Days  in  a  Week^    as  we  find  it  moft 
 expedient.      And   fo  Barclay   faith,  of  Calvin^ 
 that  he  once  defigned  to  tranllate  it  to  Thurf- 
 day,    as  an    inltance  ■  of  ChriHian   Liberty  ^ 
 efpecially  being  the  Day,   whereon  might  be 
 Commemorated   the    moft  Triumphant   and 
 Glorious  Ad  of  our  Lord,   his  Ajccnfwn  up 
 into   Heaveru     But   if  you  go  this  way  to 
 work,  and  allow  the  Decalogue  to  contain 
 Ceremonial  Laws,    as  well  as  Moral^  you  give 
 a  fair  opportunity  to  the   Va^jft  to  interpret 
 the  Second  Commandment  as  you  do  the  Fourth^ 
 and  To  may  difmifs  it  as  a  Temporal  Law  pro- 
 hibiting   Images  as  dangerous  things  to  the 
 'Sews^  but  are  innocent  and  ufeful  in  thefe  latter 
 days  for  the  better  information  and  inftrudion 
 of  the  ignorant. 
 
 A.  The  Dodrine  of  Images  is  exploded  by 
 the  Law  of  Nature^  and  the  better  reafon  of 
 Mankind,  which  looks  on  it  as  a  thing  very 
 abfurd  and  inconfiftent  with  the  Notion  of  an 
 Infinite  Spirit^  an' Almighty^  Eternal^  Immortal^ 
 
 hvifihk  a^id  Wi[s  God  to  be  reprefented  in 
 
 that 
 
The  Second  Dialogue,         217 
 
 that  grofs  manner,   and   what  might  make  a 
 Sober  Man  laugh  to  fee  the  Carpenter,  Smith, 
 or  Painter,    adoring    the  works  of  his  own 
 hands.     A  matter  found  of  fo  ill  confequence, 
 that   C"^)  St.  yiH^nflin  rQ])OYts  it  a  Saying  of 
 Varro  a  wife  Heathen,    That  had  Rome  conti- 
 nued without  Images  as  they  had  done  for  170 
 years  together,    the  Gods  had  been  ferved 
 much  better.      And  the  firft  who  made  thefe 
 Images  for  the  Gods,  difcharged  the  fear  due 
 to  them,  and  were  the  caufe  of  many  Errors. 
 And  as  a  Sin  of  Nature,  the  Holy  Prophets  re- 
 buked  the    Heathen    for  it,    Jfaiah  xliv.  9. 
 Hahak.  ii.  18,  19.    Deut.  xii.  3 .    whereas  we 
 never  find  them  charged  with  the  breach  of 
 the  Sabbath,  as  they  had  often  certainly  been, 
 had  that  been  a  Law  of  Nature  and  affeded 
 them  as  it  did  the  Jews  whom  a  multitude  of 
 Scriptures  blame  for  their  ill  keeping  it.     As 
 for  the  opinion  of  Calvin  and   Tindal  about 
 changing  the  Day,  I  anfwer,  it  is  a  diftindion 
 of  Snare z,   that  the  alteration  of  the  Lord's- 
 Day  is  abfolntely  neeellary,  but  not  fraEiically^ 
 he  means,  that  it  is  needful  fHch  a  power  fl^puld 
 be  in  the  Church,  tho'  not  convenient  to  put  it 
 in  execution.     Upon   this  Foundation   Calvin 
 and  Tindal  built  ^    and  the  Sabbatarian    Tenet 
 breaking  out  in  a  fierce  manner  at  the  Refor- 
 mation, was  the  reafon  they  fpake  fo  highly  of 
 their  Chrijl-ian  Liberty  in  this  particular,  to  put 
 a  check  to  that  Do(5:rine.     Yet  in  prudence 
 and  difcretion  the  alteration  was  not  made  tho' 
 as  to  Principle  they  thought  it  notamifs  to-make 
 the  Adverfery  fenfible  of  the  Authority  of  the 
 Church  in  a  thing  which  they  confidered  of  an 
 indifferent  Nature.     Not  that  it  was  a  fet  Day 
 
 (♦)  DcCiv.  Dei. 
 
 which 
 
2 1 8         The  Second  Dialogue, 
 
 which  th?  Law  of  Nature  requires  for  the  Ser- 
 vice of  Religion,  but  as  one  was  pitched  on  ra- 
 ther than  another^  and  they  would  have  that 
 Day  changeable  to  prevent  all  Suferflition. 
 
 B.  How  does  this  agree  with  the  Judgment 
 and.Dodrine  of  t\\t  Church  of  England  in  her 
 Liturgy  and  Homilies  ?  For  in  the  Firfi  fhe  has 
 appointed  this  Preceft  as  well  as  the  refi^  to  be 
 prononounced  in  the  id  Service.     And  at  the 
 conclufion  of  it  her  Children  are  taught  to  beg 
 Gods  Grace  to  incline   their  hearts  to  keep  this 
 Law  'j  keep  it  as  it  is  there  worded  in  the  plain 
 fence  according  to  the  underftanding  of  thofe 
 who  are  ingaged  in  the  Service.     And  then  in 
 the  CateSoifm^  the  fame  Law  is  again  repeated, 
 and  in  the  Charge  given  the  Godfathers  and 
 Godmothers,    they  are  required  to  take  Care 
 the  Children  be   taught  theCr^^^,  the  Lords- 
 Trayer^    and  the  Ten  Commandments  in  the  vul- 
 gar Tongue^   and  undoubtedly  in  the   vulgar 
 fence^   as  moft  fit  for  the  Capacities  of  young 
 People,  who  are  not  able  to  penetrate  into  Fi- 
 gures^ but  take  every  thing  in  the  common  ac- 
 ceptation of  the  words  laid  before  'em.     And 
 theif  in  the  Homily  of  the  flace    and  time    of 
 Prayer,  fhe  hath  thefe  words  :  "  God  has  given 
 "  exprefs  Charge  unto  all  Mcn^  that  upon  the  Sab- 
 *'  bath-Day  ip/j/V/jzi* /^on?  o«r  Sunday,  theyjlwidd 
 *'  ceafe  from  all  weeJdy  and  work-day  lahoitr  ^    to 
 *'  the   intent  that    like   as  God  himfelf  wrought 
 *'  Six  Days  and  refted  the  Seventh,  and  blejj'ed 
 *'  and  fanEtifed  it*  and  cmfecrated  it  to  quiet' 
 **  nefs  and  refi  from  labour  ^  even  fo  Gods  ohc- 
 *'  dient   People  Jhould  ufe  the  Sunday  holily^   and 
 **  refl  from  their  common  and  daily  hujlnefs^  as 
 *'  alfo  give  themfelves  wholly  to  Heavenly  Exer- 
 *'  cifes  of  God's  true  Religion  and  Service.     So 
 
 that  God  does.not  only  command  the  obfefva- 
 
 tion 
 
The  Second  Dialogue.       a  i  p 
 
 tion  of  this  Holiday,  but  alfo  by  his  own  ex- 
 ample doth  ftir  and  provoke  to  the  diligent 
 keeping  of  the  fame.  And  therefore  either 
 this  Lavp  is  ftill  in  force,  and  has  the  fame  vi- 
 gour and  obligation  with  the  other  nine^  or 
 elfe  the  Church  feems  to  me  to  equivocate,  and 
 may  be  well  thought  to  impofe  on  her  Chil- 
 dren. 
 
 X  The  Dodrine  of  the  Church  of  England 
 /V,  that  fome  times  be  fet  apart  for  the  honour 
 and  worfhip  of  God,  which  is  what  we  are  di- 
 refted  to  by  Natural  Reafon^  and  is  called  the 
 Moral  of  the  Fourth  Commandment.     But  that 
 the  Commandment  obliges  no  further  than  in 
 the  Equity^  appears  by  that  Homily  you  referr 
 to,  as  may  be  eafily  difcovered,  if  we  carefully 
 read  it,  for  it  fpeaks  to  us  thus.    "  jilheit  this 
 "  Commandment  doth  not  bind  Chriftian  People 
 "  fo  firaitly  to    ohferve  and   keep   it   as  it  did 
 '^  the  Jews,   as  touching  the  forbearing  of  work 
 '*■  or  labour  in  a  time  of  great  neceffity^  and  as 
 ''  touching  the   frecife  keeping  of  the  Seventh- 
 "  Day  after  the  way  of  the  Jews  ^  yet  notwith" 
 *'  ftanding^  whatever  is  found  in  the  Command" 
 "  ment  af pertaining  to  the  Law  of  Nature^  as  a, 
 "  thing  moft  godly ^  mofi  jufi  and  needful  for  the 
 "  fetting;  forth  of  Gods  glory ^  ought  to  be  retain' d 
 ^^  and  kept    of  all   good  and    Chrifiian  People  5 
 "  and  therefore  by  this  Commandment  we  ought  to 
 *'  have  a  time^  as  one  in  Seven,  wherein  we  are 
 *'  to  refi^   yea   from    our    lawful    and    needful 
 *'  works.     So  that  fhe  referrs  to  this  Com- 
 mandment, no  otherwife,  than  as  it  contains  a 
 Dodrine  exhibited  by  the  Light  of  Nature.^ 
 that  fome  Days  fliould  be  confecrated  to  Di- 
 vine Ufes.    And  if  flie  pitches  on  the  Seventh^ 
 it  was  not  that  ihe  thought  a  Seventh  neceffary^ 
 or   that  the  Commandment  binds  us  to  that 
 
^20         The  Second  Dialogue. 
 
 Day-j   but  being  a  Day  once  commanded  on 
 the  account  of  God's  relling  upon  it,  Ihe  was 
 willing  to  determine  the  equity  of  the  Precept, 
 and  take  that  Day  rather  than  any  other,   in 
 conformity  to  the  Example  of  God,  who,  in 
 the  Commandment,  is  faid  to  reft  on  that  Day. 
 Arid  fo  the  Homily  faith,    that    "  this  Exam- 
 "  fie  and  Commandment  of  God^  the  godly  Chri- 
 "  ftian  People  began  to  follow  after  ChrifFs  Af- 
 "  cenfion^  and  to  chufe  them  a  fianding  Day  of 
 '^  the  Week  to  come  together  in^  not  the  Seventh- 
 "  Day,   which  the  Jews  ke^^t^   hut  the  Lord's- 
 *'  Day,    the  Day   of  his  Refurredion.      Since 
 "■  Tohich    time  Gods  People   hath   always^    in  all 
 "  Ages^    without    any    ^ainfaylng^  ufed  to  com^ 
 "  together  on  Sunday.      So  that  after  Chrifi^s 
 Afcenpon  the  Piety  of  Chriftian  Eeople  began 
 this  Cnfiom^  and  the  fame  Piety  has  continued 
 it  to  the  prefent  time.     And  tho'  the  Homily 
 mentions  the  Seventh-Day  in  feveral  places,  fhe 
 doth  not  count  this  period  apart  oi\ht  Law 
 of  Nature^   but  as  a  time  that  God  once  deter- 
 mined imder  the  Law,   and  the  Church  ftill 
 keeps  to  it,  as  a  decent  and  proper  Day,  be- 
 caufe  of  the   Divine  Precept  and   Example. 
 And   accordingly  fpeaking  of  this  Command- 
 ment,   Ihe  faith  ^    "  By  this  Commandment  we 
 *'  ought  to  have    a  time,   as    one    Day    in  the 
 "  Week^    or  as  one  Day  in  Seven^  having  re- 
 conrfe,   for  illuftration  fake  to  the  Day  fixed 
 among  the  Jews^  which  tho'  ftie  was  not  obli- 
 ged to,   yet  flic  *was  bound  to  fome  flandi?jg 
 Day^  as  their  one  of  Seven  to  adore  and  wor- 
 ihip  God  in.     And  truly  tho'  the  Seventh-Day 
 be  not  of  the  Law  of  Nature,   "  Yet  (126) 
 *'  when  God  had  thus  determined  it,   Nature 
 
 '  ■'  ■  •  - 
 C 126  )  Sullin^flect's  Ircn.  P.  i*  C  5.  §.  3.  - 
 
 cannot 
 
The  Second  Dialogue.       221 
 
 "  cannot  but  afTent  to  that  particular  deter- 
 *'  mination  •,  that  in  confideration  of  the 
 "  works  of  God,  it  is  mofl:  reafonable  that  ra- 
 *'  ther  one  Day  in  the  Weel^  than  one  in  a  Month 
 "  fhouldbe  dedicated  to  God's  Service^  that 
 '^  the  Seventh-Day  of  the  Week  upon  God's 
 "  refling  on  that  Day  and  fandifying  it, 
 "  fhould  be  the  precife  Day,  unlefs  fome  rea- 
 "  fon  equivalent  to  that  of  the  firft  inflitution, 
 "  and  approved  by  God  for  that  end,  be  the 
 "  ground  of  its  alteration  to  another  of  the 
 "  Seven^  which  is  the  reafon  of  the  change 
 *'  under  the  Gofpel.  And  as  fhe  thought  fit 
 to  determine  thus  the  time  of  Worfhip,  as  in 
 the  Precept,  fo  fhe  fets  forth  the  manner  of  it, 
 and  how  fhe  would  have  the  worfhip  exprefs'd  j 
 and  here  fhe  thought  fhe  could  not  do  better, 
 than  to  take  the  direftions  of  the  fame  Com- 
 mandment, as  far  as,  in  this  refpeft,  it  apper- 
 tained to  the  Lavo  of  Nature.  (127)  So  that 
 it  being  natural.^  while  we  worfhip  God,  to 
 forbear  all  other  things,  fhe  ufes  the  fame 
 words  prefcribed  ia  the  Commandment,  and 
 alfo  the  fame  motive  from  the  Example  of  God 
 to  require  the  Jews  and  invite  m  to  adjourn  all 
 forts  of  work  but  fuch  as  might  be  reconciled 
 to  the  Service  of  the  Day.  And  fo  come  in 
 thofe  exprelTions  of  the  Homily  you  now  cited 
 to  admonifh  us  to  fandifie  the  Day,  as  God  did, 
 and  reft  from  all  our  Weekly  and  common 
 Bufinefs. 
 
 And  this  being  the  meaning  of  the  Fourth 
 Commandment  in  the  Judgment  of  our 
 Churchy  we  may  very  fafely  fubjoyn  that  Eja- 
 culation Lord  have  Mercy ^    &C.  without  being 
 
 C  127  ^  Naturale  eft  quod  inm  dium  colimHi  ab  alijs  ab' 
 fiineamw.    Tofta. 
 
 made 
 
222        The  Second  Dialogue. 
 
 made  a  prop  for  the  Sahbaths-Morattty.  For 
 tho'  the  Commandment  be  not  intirely  a  Law  of 
 Nature^  yet  there  is  fomewhat  in  it  which  af- 
 pertaining  to  the  Lam  of  Nature  makes  it  necef- 
 fary  to  be  read,  to  fignifie  to  the  Congregation 
 the  Will  of  God,  that  fome  fet  times  are  to  be 
 devoted  to  his  Service,  and  that  the  times  fo 
 determined  muft  be  pioully  and  folemnly  kept, 
 and  therefore  we  hefeech  him  to  give  us  Grace 
 to  do  it.  But  then  tho'  we  fend  up  fuch  a  Prayer 
 at  the  end  of  each  Precept  every  Lords-day^ 
 yet  we  do  it  on  other  Holidays  too,  which  fhows 
 we  have  no  fuperftitious  conceit  of  the  ^th  Day 
 in  particular,  only  as  it  is  a  Law  of  the  Church 
 to  obferve  it,  but  withal  to  obferve  other  No- 
 lidays  with  it.  And  tho'  we  Reverencfe  the 
 'jth  L)Ay^  as  the  Jews  did,  yet  the  Homily  faith 
 "  We  do  it  out  of  choice  after  the  Example  of 
 "  ChrifHan  People  who  began  this  Cuflom  from 
 "  the  Afcenfion  of  our  Lord.  And  if  out  of 
 Choice^  to  be  fure  they  had  Liberty  to  let  it 
 alone.  And  as  they  had  power  to  cha^ige  the 
 Day  of  the  Week  from  Saturday  to  Sunday^  fo 
 they  had  the  fame  power  either  to  contr^H  or 
 inlarge  the  time  as  they  faw  reafoa  for  it. 
 
 And  that  this  is  fo  doth  further  appear  in 
 the  Adt  of  Parliament  made  by  Kin^  Edw.  VI. 
 where  it  is  thus  worded.  l^eitfieC  10  it  tO  bC 
 
 tfiotigljt  tfiat  t^ete  153  an?  certain  0?  nc-- 
 finite  number  nf  Dapgf  p^efcriben  in 
 5)oip  Scripture,  but  tije  appouitment 
 
 bOtb  of  tlje  Time  aitB  alfO  of  tljE  Number 
 of  Days  10  left  b?  tfje  autbOJltp  of  <^0tl3S 
 
 mm  unto  tbe  libcrtp  of  C6^ift'0 
 Cburcift  to  be  tJcterminetJ  anb  afftgneO 
 c^berlp  tn  eberp  Countrp,  bp  tbe  bifcr  etiott 
 
 of  tfie  Rulers  artd  IMinilters  tb'eteof,  a?  they 
 
 ftaU  i\x^^z  moa  e]cpenient  to  tbe  true 
 :  fttting 
 
'the  Second  Dialogue,       225 
 
 retting  foM  of  <i5oti'0  (^lo^p,  anti  €nt= 
 fication  of  tfie  people.  05e  it  tfteccfo^e 
 Cnarteti,  tfjat  all  Days  hereafter  men- 
 tioiieti,  ftali  l3e  ^ept,  anti  are  Com- 
 mattticti  to  be  kept  Holidays,  anti  none 
 
 Otljet  j  i*  e-  all  Sundays,  Circnrncirion, 
 Epiphany,  $C*  And  1  the  rather  take  notice 
 of  this  Law,  becaufe  fome  of  thofe  Prelates 
 who  compofed  the  Liturgy^  were  Members  of 
 the  Parliament  which  made  this  Law ;  and  fo 
 by  confequence  the  Litnrgy  and  this  Law  ex- 
 plain one  another. 
 
 The  Summ  is  this.    The  Fourth  Command- 
 ment is  fo  far  forth  a  Law  of  Nature^    that  it 
 requires  ftanding  Days  to  do  God  Service  in. 
 The  Church  has   thought  fit  to  determine  thofe 
 Days^  both  as  to  their  Annnal  and  Weekly  re- 
 turns.    The  moft  Famous  of  thefe  is  Sunday^ 
 theFirft  Day  of  the  Week,  on  the  account  of 
 Chrifi^s,  RefurreB:ion  :    And  it  is  one  Day  in  fe~ 
 ven^  in  conformity  to  what  God  was  pleafed 
 to  prefcribe  the  "jews^  upon  the  reafon  of  his 
 own    refting  on   the   Seventh-Day.     And  we 
 look    on   it  a  good  Motive^    tho'  not  neceffary^ 
 that  we  on  the  Seventh-Day^  fhould  reft  like- 
 wife  from  all  fervile  Works,  the  better  to  con- 
 template  the    Almighty  and    Wife  Creator. 
 This  therefore  being  the  determined  time,  and 
 manner  of  Worfliip,  according  to  our  confti- 
 tution,  feeing  that  it  is  requilite  that  the  Laws 
 of  Nature  be  read  to  the  People,  and  that  this 
 X^h?  about  fet  times  ofWorfhip,    be  repeated 
 as  well  as  the  other  nine^  what  need  is  there  to 
 alter  the  form  we  find  it  in  ?  and  rejeft  words 
 given  by  God  himfelf,  which  as  fully  cxprefs 
 our  fence ^  as  any  we  can  offer  of  our  own  ?  And 
 fmce  our  Governours  and  Guides  have  pitched 
 on  a  Sevemh'Day^   why  fliould  not  the  Con- 
 
 gregatioa 
 
Q  2  4       ^^^  Second  Dialogue. 
 
 gregation  be  admonifhed,  to  remember  the  Se^. 
 'uenth  Day  to  hep  it  holy  ?  and  as  an  inltance 
 of  fo  doing,  to  do  no  manner  of  work,  i.  e.  no 
 common  work  on  that  Day  which  might  hin- 
 der or  diflurb  the  Service  of  God  ?  and  be- 
 caufe  the  motive  of  this  reft  from  ordinary  Bu- 
 finefs  on  the  Seventh-Day^  is  on  the  account  of 
 God's  Example,  who  in  Six  Days^  &c.  — May 
 hot  this  be  delivered  very  well  in  Mofes\  Lan- 
 guage j  and  may  not  God  be  befeeched  to  aflift 
 us  in  all  this,  without  the  charge  of  Judaifm  on 
 the  one  hand,  or  without  making  the  Com- 
 mandment wholly  Moral  on  the  other,  which 
 is  what  you  aim  at  in  this  Objedion  ? 
 
 And  if  this  be  the  fence  of  our  Church  in  the 
 Second  Service^  the  fame  fence  muft  be  in  the 
 .Catechifen  where  Children  are  taught,  what  as 
 to  this  Point,  the  Law  of  Nature  isj  and  how 
 the  Church  of  which  they  are  Members  under- 
 ftand  it.  But  you  fay.  This  diftinftion  in  the 
 Fourth  Commandment  between  what  God  re- 
 quires, and  the  Church  calls  for,  is  not  dif- 
 cernible  by  fuch  Capacities  as  are  in  Children^ 
 who  will  be  apt  to  take  all  the  Ten  Command- 
 ments, and  every  claufe  in  'em,  as  purely  Laws 
 of  God,  and  in  the  literal  and  ordinary  mean- 
 ing. To  which  we  anfwer  ^  That  this  Precept 
 is  in  no  more  danger  of  being  miftaken  than 
 are  the  others  which  will  want  the  Catechift's 
 pains  to  explicate  and  make  'em  eafie.  As  for 
 example.  It  is  faid  in  the  Second  Table,  Ho- 
 nour thy  Father  anii  thy  Adother^  that  thy  days 
 may  be  long — Now  thofe  who  refled  on  the 
 miferies  of  Life,  have  no  reafon  to  take  length 
 of  days  for  a  Bleffmg,  or  efteem  it  an  adequate 
 Reward  for  our  Obedience  and  the  Refped  we 
 fhow  to  Father  and  Mother  \  and  therefore  it 
 is  bok'd  upon  as  a  favour  done  to  good  King 
 
 Jofiah^ 
 
The  Second  Dialogue,         225 
 
 "Jofiah^  that  God  was  pleas'd  to  take  him  from  the 
 JEvil  to  come.  And  yet  it  is  a  Blcjfmg^  confidcriiig 
 the  lo>:aer  we  live,the  ;??orf  opportunity  we  have  to 
 ferve  God,and  thereby  be  able  to  get  in  the  end  to 
 an  higher  Manfion  of  Glory.  For  the  main  Reafonwh^ 
 we  were  made,  being  to  do  the  Creator  honour, 
 the  more  Tears  we  have,  the  better  we  may  anfwer 
 this  Defign  •,  and  in  proportion  to  the  Service 
 we  do,  we  (hall  be  rewarded  hereafter.  Or  if 
 we  expound  this  Promife  as  belonging  to  the^fip/, 
 whofe  felicity  depended  and  was  thought  to  de- 
 pend on  long  Life^  to  be  able  to  propagate  and 
 till  their  Country  ^  then  why  may  we  not  argue/ 
 That  if  a  Ccremonid  Fromlfe  had  room  in  the 
 Decalogue^  why  Ihould  it  be  wonder'd  that  a  Cerc^ 
 monial  Precept  be  found  in  it  ?  and  where  is  the 
 inconvenience,  to  believe  it  fo  in  one  refpeft 
 more  than  in  the  other  ? 
 
 Again,  Thou  fmlt  not  lilt  —   yet  we  are  to 
 make  a  difference  between  a  legal  Execution  and 
 a  fwfulMnrther  j  for  the  one  complies  with  the  L^.w 
 and  the  other  tranfgrcjfes  it.     Jt  is  forbid  in  the 
 
 Firfl  Table  to  make  any.gr av en  Image   - Perhaps 
 
 the  Boy  that  learnt  this',  has  never  read  that  of 
 the  Poet,  Qni  colit  rile  facit^  and  cannot  without 
 his  Malter  difcern  the  difference  between  drawing- 
 a  Pifhtre  and  making  it  the  Ohje^  of  h.is  Worfhip. 
 And  fo  in  this  Fourth  Commandment,  God  refied 
 thefeventh  day  —  yet  ftridly,  God  can  no  more 
 (ll^)refi  than  be  iveary^  but  he  refied  when  he 
 ended  his  Work.  Nor  doth  he,  or  ever  did /Imply 
 refi  •,  becaufe  he  is  always  doing,  by  his  Providence^ 
 for  the  confervation  of  thofe  Species  he  produced 
 at  the  Creation.  I  mention  thefe  things,  to  let 
 you  fee,  that  other  Precepts  as  well  as  this  are  fo 
 worded  as  to  need  explanation^  and  in  particular, 
 
 (128J  Chryfoft,  Nm,  inGett, 
 
 Q.  the 
 
226         The  Second  Dialogue. 
 
 the  reafon  of  the  Fifth  Commandment,  tho'  we 
 can  well  enough  apply  it  now  under  the  Gofpel, 
 as  in  what  I  took  notice  of  to  you,  yet  without 
 doubt  it  was  chiefly  meant  for  thofe  ancient  Times, 
 when  many  Tears  were  accounted  a  A^ercy  by  People 
 who  in  a  great  raeafure  were  influenced  by  Tcm- 
 foral  Blejfings^  and  a  long  Life  to  enjoy  'em.  How- 
 ever,we  ufe  the  fame  motive  to  perfuade  Obedience 
 to  Parents,  as  we  do  what  we  read  in  the  Fourth 
 Commandment  for  keeping  the  Seventh  Day  holy. 
 
 B.  I  find  no  Argument  will  take  with  you  •, 
 But  yet  once  more.  What  think  you  of  the  Re^ 
 fnrreBion  ?  Did  not  (i  29)  Our  Lord  fet  a  parti- 
 cular mark  on  this  Day^  by  his  riling  from  the 
 Grave  ?  And  is  it  not  a  fufficient  difcovery  of  his 
 Will,  in  having  this  Day  celebrated^  by  his  fo  often 
 appearing  on  it  to  his  Difciples  ?  And  that  thofe 
 Difciples  fo  coiiltantly  met  on  thisi^  ^^-y-,  can 
 we  imagine  it  cafitaUy  done,  and  not  rather  by  the 
 appointment  of  their  Mafter,  who  mad^  it  foler/jn 
 by  frequenting  thofe  places  where  at  fuch  times 
 they  were  got  together  ?  And  afterwards,was  it  not 
 the  Day  whereon  was  that  plentiful  Effiifion  of  the 
 £l(JJed  Spirit^  foretold  by  the  Prophet  J<?f/,  on  pur- 
 pofe  to  fandifie  and  dillinguilh  it  from  all  others? 
 Accordingly  we  find  it  the  Day  on  which  the 
 Apoftles  aflembled,  and  prefcribed  it  to  their 
 Converts  for  holy  Ufes,  as  we  fee  by  PWsFirft 
 Epiftle  to  the  Corinthians^  (130)  '^^pon  the  firfi  day 
 
 of  the  week  let  every  one  of  you u4s  I  have  given 
 
 order  to  the  Churches  of  Calatia o)<mz^  <fiirm^a.^ 
 
 as  I  have  ordain'd  ^  which  is  an  hifiitution^  Stw  )^ 
 vixHS  TTO/HffKT?,  fo  do  yCj  which  amounts  to  a  Com- 
 mand.    And  fo  elfewhere,  Vpon  the  frfi  day  of  the' 
 xveek^  when  the  difciples  came  together  to  break  bread^ 
 Paul  preached  This  declares  the  PraHice^ 
 
 (129)  Athanaf.  Homidc  Sem.      (130)  i  Cor.  16,  2. 
 
 aad 
 
yhe  Second  Dialogue,         227 
 
 and  ihows  it  to  be  [^  dies  facri  costus  &  dies  -^anis  ] 
 an  app<S^ted  Day  for  the  People  to  hear  Sermons^ 
 and  receive  the  Sacrament  of  the  Lord's  Sufpe-^^  a 
 time  well  known  to  be  fet  apart  for  facred  Per- 
 formances. And  upon  thefe  and  the  like  Autho- 
 rities it  is  that  (131)  Hof^iman^  Eft  ins  ^  A  Lapde^ 
 with  many  others,  fpeak  peremptorily  of  it,  that 
 it  is  not  to  he  doubted  hut  the  hiftitution  of  the  Lord's-- 
 Day  (  Name  and  Thing  )  is  owing  to  the  Apoftles^ 
 who,  as  (132)  Bafd  and  yhftin  alfo  fay,  decreed 
 it  to  be  folemnly  and  religioufly  kept  •,  and  from 
 that  time  to  this  it  has  been  devoutly  obferv'd  by 
 all  Chriftian  Churches  throughout  the  World. 
 
 ji.  The  Motives  you  propofe  are  good,  and  a 
 Man  muft  be  very  fmgular  and  peevifh  not  to  ac- 
 cept 'em.  And  their  influence  is  fo  powerful,  that 
 there  is  no  likely  hood  to  think  ^f  ztl  Alteration, 
 However,  as  I  conceive,  you  ftrain  the  point  too 
 much,  to  call  it  an  Inftitution  of  Chrift  or  his 
 Apoftles^  when  the  Scripture  is  lllertt  as  to  any  fuch 
 thing.  It  was  indeed  Calvinh  opinion,  (133)  that 
 "  at  firft  the  Afo files  for  a  con ftder able  time  kept  on 
 "  foot  the  Old  Day,  which  had  prevailed  with  the 
 *'  Jews  for  fo  ma-ny  Ages.  But  afterwards^  being 
 "  compelled  to  change  it^  hecaufe  of  the  many  Ahufes 
 "  which  the  Superftition  of  their  Countrymen  brouaht 
 ''  upon  it^  they  did  fubftitute  the  Firft  of  the  Week, 
 "  in  remembrance  of  Chrift^j  Refurreclion  ^  which 
 "  put  a  period  to  all  the  fhadows  of  the  Law,  and 
 "  admonijhes  us  Weekly  of  our  Ghriflia'n  Liberty  — 
 But  then  this  fubftituting  of  one  Day  in  the  room 
 of  another^  was  not  in  the  way  of  Do^ine^  but 
 Pran:ice  -^  nor  did  they  enjoin  the  Obfervation  of 
 the  Firft  Day  of  the  Week,  though  'tis  evident 
 themfelves  obferved  it.     And  fo  Mr.  Calvin  con- 
 
 (131)  HofpJe  Fejl.Chrjft,  c,2,  Efllus  G>  ALap./'/j  i  Cor.xvi. 
 ( 1 3  2)  Dff  Sp.Sanll.  AagJe  Imp,    C 1 3  3  )  Ca  Iv,  in  i  Cor.xvi. 
 
 Q,  2  fiders 
 
2^8         The  Second  Dialogue. 
 
 iidersit^  as  perhaps  the  Apoftles  did,  an  inft^?Ke 
 ofChriftian  Liberty^  wherein  they  left  us  fo  free, 
 thafin  that  Author's  judgment  we  may  IHII  change 
 the  Day,and  fubflitute  another.  Certain  it  is,there 
 was  a  change^  even  in  the  Apoftles  times,  from 
 the  lafi'Day  of  the  Week  to  the  firfi^hxit  (134)  vphen 
 precifely,  .or  by  whom  it  was  made,  does  not  ap- 
 pear from  Scripture.  And  if  the  Apoftles  made 
 it  a  Rule,  as  you  would  have  it,  yet  we  have  this 
 account  only  by  Tradition  •,  and  fo,  not  the  Rhcmifis 
 alone,  but  henms  and  others  call  it,  as  well  as 
 they  :  We  foUowin(r  their  Traditio?i^  have  dedicated 
 the  Lord's-Day  to  holy  Ajfemblies —  (i  ^'^)j^Lapidc^ 
 whom  you  named,  treats  it  in  the  fame  manner, 
 and  makes  it  an  Argument  {or  unwritten  DoBrines  -, 
 Becaufe^  faith  he,  we  no  where  find  the  Scripture 
 corr^manding  the  LiordVDay  to  he  ohfexved  infiead 
 of  the  Sabbath.  And  for  Hoffnian^  notwithftand- 
 ing  thofe  words  of  his,  ( 1 36 )  the  JfoJHcs  ordained 
 and  fiibftituted  it^  he  declares  in  the  fame  Chapter, 
 that  though  'tis  true  the  Lord's-Day  was  very 
 folemn  in  the  days  of  the  Apoftles,  yet  we  cannot 
 difcover  that  the  Apoftles  made  any  Canon  of  that 
 kind,  but  left  it  to  the  Church's  liberty  to  ufe 
 what  Day  ftie  pleafed,  moft  ferviceable  to  the 
 good  of  her  Children  ^  and  accordingly  other  Days 
 were  made  religious,  as  Si.Angiijii'ne  and  Epipha- 
 nim  witnefs.  (^1^1)  Socrates  is  pofltive,that  neither 
 Chrifl  7Jor  his  ApojHes  made  any  Law  concerning 
 Feflivals^  hut'their  main  Endwas^  to  perfuade  Chri- 
 fiians  to  lead  a  godly  apd  vertuom  Ufe.  And  there- 
 fore until(i38)Co;7/?^«f/;7^'s  Reign  there  was  ho 
 
 (134)  Qji^^do  fa^a  fuit  hac  mutatio  in  Sacris  Uteris  non 
 habemuJiMufcul'P.Min.Loc.Com.in  Quar.Frxceft.  ( 1 3 s3  Neque 
 ertim  ufq^tam  Sc/iptiira  jubetDominicamfervari  proSabbatOf  in 
 iCor.xvi.  (116)  Siibjlhuemvt  ^  orditiHYunt —  yer,  non 
 jinemtur,  (137)  Lib.  5.  c.  22.  (138)  Eufeb.  </e  T/r. 
 Conftanc.  /.  4.  c.  23! 
 
 ^-  '  ConJHtHtion 
 
The  Second  Dialogue.  alp 
 
 ConflitHtion  touching  thefe  Matters,  though  then 
 and  afterwards  the  Empire  growing  Chrijti an ^care 
 was  taken  to  obferve  Days  by  L^tr,  and  Penalties 
 were  inflided  on  thofe  who  refufed  to  keep 'em. 
 
 As  for  Our  Lord''s  Appearing  on  that  Bay  to  his 
 Difciples,  it  was  not  fo  often  done,  as  to  lay  any 
 great  flrefs  on't.  For  though  it  cannot  be  denied 
 but  that  on  this  Day  he  Ihow'd  himfelf  to  Mary 
 and  the  two  Dljli^les  ao!?jg  toEmans^  and  the  fame 
 night  to  the  refl  aflembled  together  ^  yet  that  his 
 fecond  Appearance,  intended  for  the  convidion 
 of  Thoma^^  before  abfent,  was  on  the  eighth  day 
 after,  is  not  fo  clear,  but  we  may  fafely  queftion 
 whether  on  this  Day  he  was  feen  or  no.  The 
 Gofpel  faith  exprefsly  C<««Q'  »^£5£5  okto]  after  eight 
 days^  therefore  not  on  the  eighth  from  his  former 
 appearance,  but  fome  Day  (  what  is  uncertain  ) 
 when  the  eighth  was  expired  and  gone.  How- 
 ever, he  difcover'd  himfelf  to  his  Difciples  on 
 other  Days  as  well  as  this,  as  at  the  f  139  j5f^  of 
 Tiheri.ts^  where  feveral  of 'em  were  fifhing.  And 
 St.  Lfike  faith,  (140)  he  was  feen  of  eni  forty  Days^ 
 without  exception  or  diftinguifliing  one  day  from 
 another.  And  it  is  very  obfervable,  that  the  moft 
 folemn  manifeftation  of  himfelf  that  hzever  made 
 after  his  Refnrrefiion  was  on  the  Fifth  Day  of  the 
 Week,  when  in  the  prefence  of  an  Hundred  and 
 twenty  Difciples  he  went  up  to  Mount  Olivet^ 
 and  from  thence  to  Heaven. 
 
 Th€  defcent  of  the  Holy  Ghofi  on  Sunday  or  the 
 ¥ir^  Day  of  the  Week  was  cafiial^  and  too  uncertain 
 to  make  it  commence  a  Ride.  For  Pemecojt  was  a 
 Moveable  Feafi^  and  depended  on  the  Pafiver^  as 
 the  Vaffover  did  on  the  Motion  of  the  Moon.  So 
 that  the  Paflbver  this  Tear  falling  on  the  Sabbath^ 
 it  followed,  that  the  Feafi  of  Pentecofi^  upon  the 
 
 (139)  John  xxi,  2.       (140)  Afts  i.  3. 
 
 Q.  3  revolu- 
 
030         The  Second  Dialogue* 
 
 revolution  of  fo  many  Weeks,  was  to  be  the  Day 
 after  ;  and  tho'  at  this  time  it  happen'd  to  be  Sun- 
 day^ the  Day  mult  alter  in  another  Year,  The 
 true  Reafon  then  why  this  Day  was  pitched  on 
 for  that  miraculous  effufion,  (141)  is  given  by 
 St.  Chryfojlom^  becaufe  Pentecofi  was  a  very  famous 
 Fcfiival^  at  which  all  the  '^ews  were  to  be  prefent 
 at  Jeriifalem^  accTording  fo  the  Law  ^  and  among 
 otherSjthofe  who  had  an  hand  in  fheddingour  Re- 
 deemer's Blood,  or  at  leall  confented  to  his  Cru- 
 cifixion and  Death  •,  therefore  God  was  pleafed 
 to  take  this  Opportunity,  that  thcfe  Men  might 
 receive  publick  cenfure  for  that  bloody  Ad,  and 
 fo  bear  record  to  the  power  of  the  Gofpel.  It 
 ■  might  be  added,  that  fome  refped  was  had  to 
 this  tiine  on  the  account  of  the  Law,  which  was 
 proclaimed  from  Mount  Sinai  in  an  illuftrious 
 manner  at  the  fame  time  of  the  year.  ( 1 42)  "  So 
 **■  that  the  thing  being  cafual  a-s  to  the  Day^  and 
 "  Ipecial  as  to  the  hit  fine fs  then. by  God  intended^ 
 "  it  will  afford  m  little  proof  either  that  the  Lord's 
 "  Day  wa^  as  then  obferved^  or  that  the  Spirit  Sc- 
 "  leBed  that  Day  for  fo  great  a  work,  to  dicrnifie 
 "  it  for  a  Sabbath. 
 
 That  the  Difciples  met  on  this  Day  we  believe, 
 becaufe  St.Lnke  affirms  it,  ylBs  xx.  7.  but  there  is 
 more  frequent  mention  made  of  the  5^^^^//^.  as  a 
 Day  they  alTemblcd  in,  and  yet  that  Praftice  has 
 not  the  force  of  (143)  an  Jnftitntion^  nor  can  it 
 be  called  a  Command-to  preferr  this  Day  before 
 another. 
 
 That  St.  Paul  Preach'd  on  the  firfi  Day  of  the 
 Week  the  fame  Text  faith  ^   but  what  is  this  to 
 
 C14O  In  A^'         '('42>  Ifeylin's  Hift.of  Sabbath. 
 P.  2.  C.I.  n.  5.         .  ( 143)  Exfaifo  ^  exemph  leiem  fa- 
 sere  iniqaum  ejf-*  flmqMam  lits$  4  faUg  ad  pa  (\Tgumentnri, 
 
 near 
 
The  Second  Dialogue,         Q  3 1 
 
 near  twenty  places  in  the  fame  Author,  where 
 we  find  him  Preaching  on  Saturday^  for  the  Rea- 
 fons  (144)  St.  Chryfoftom  and  Calvin  give-,  be- 
 caufe  then  the  Jews  met,  and  by  that  means  he 
 hoped  to  Convert  'em  by  his  Preaching. 
 
 Again,  St.  Paul  writes  to  the  Corinthians^  to 
 make  their  Golledions  for  the  Poor  on  this  Day, 
 The  reafon  of  it  is,  laith  St.  Chryfoflom^  becaufe 
 at  fuch  times  the  Alind  being  free  from  the  in- 
 cumbrances of  other  budnefs,   Ihe  is  more  incli- 
 nable to  pity  than  (he  would  otherwife  be  \   and 
 the  rather,  becaufe  then  the  thoughts  are  intent 
 on  the  ineftimable  bounty  of  Gbd  bellow'd  on  this 
 Day  in  the  refurredion  of  our  Redeemer  ^    a  con- 
 iideration  which  will  invite  a  Good   Man  to  be 
 bountiful  and  kind  to  thofe  who  want  him.    I  do 
 confefs   the   Motives  great  and  prefTmg  for  out 
 Charity  to  the  neceffitous,  becaufe  God  has  been 
 gracious  and  companionate  to  us  in  our  wants, 
 yet  I  queftion  the  validity  of  this  proof,  that  ei- 
 ther the  Corinthians  always  met  on  this  Day^    or 
 that  St.  Paid  means  it  the  particular  Day  on  which 
 thofe  CoritribHtions  were  to  be  made.     St.  Chryfo-  • 
 fiom  indeed  feemingly  affirms  it,  but  (145)  dif- 
 fents,  and  elfe where  aiTerts  it  to  be  the  Sabbath^ 
 I>ay^   and  he  has  (146)  a  great  many  to  bear 
 him  company,  whole  Authority  muft  fo  far  pre- 
 vail at  leaft,  as  to  render  it  a  qnefiionable  Cafe  ; 
 and  feeing  the  Greek  ^^-w  luctv  ^a^^ctTav  or  2*3- 
 paT»,    may  indifferently   fignifie  eithef  the  Firfi 
 Day  or  one  Day  of  the  Week^  and  in  ftrift  Gram- 
 mar more  efpecially  the  latter^    therefore  this 
 can  do  you    but  little  Service  in  the  prefent 
 Difpute,  becaufe  when  the  proof  looks  both  ways, 
 it  concludes  for  neither. 
 
 ( 144  )  Horn,  in  Aft.  Calv.  in  Aft.  C  *4$  3  Infti^t. 
 
 (  146  J  Singulk  Sabbatif  Strigel.  Arcti.  Arab,  per  man  Sab' 
 bitti^  Vulg.  Lat.  Hcming  &  Magdeburg. 
 
 0.4  And 
 
252  The  Second  Dialogue, 
 
 And  laftly  for  tliofe  words  as  J  have  given  (sY'^ 
 der^  fo  doye^  which  feem  you  think  to  import 
 zn.  hfl it nt ion  and  Command-^  they  do  not  referr 
 to  the  Day  it  felf\  but  what  was  to  be  done  on  the 
 Day  ;  namely  their  benevolence  towards  the  fup- 
 port  of  the  Saints  in  Jiidsa^  wliich  he  prefs'd  in 
 all  places  where  he  Preached,  at  Macedonia^ 
 Achaia^  Galatia^  as  alfo  here  according  to  the 
 Agreement  the  Apoftles  made  between  them- 
 felves  on  this  occafion.  Gal.  ii.  10. 
 
 ^  But  the  Night  draws  on  ^  and  therefore  to 
 give  you  my  opinion  in  this  matter,  which  is 
 what  you  defired^I  fay,  (147)  "  That  f^e  ob- 
 "  fervation  of  the  Lords-Day  among  Chrijtians 
 ''  injlead  of  the  Jewifh-Sabbath  is  not  grounded 
 "  upon  any  Commandment  ^iVf-^  by  Chfi^  to  his 
 ''  Apoftles.  Nor  yet  'upon  any  ApoftoUcal  Con- 
 *'^ititution  given  to  the  ChuYchts  in  that  behalf. 
 "  But  that  it  was  taken  up  by  the  fucceeding 
 "  Churchy  partly  in  imitation  of  fome  of  the  A]}0- 
 '^  ^hswho  ufed,  (efpecially  in  the  Churches  of  the 
 ''  Gentiles^  for  in  the  Churches  of  Judaea  the  Old 
 "  Sabbath  v?as  fill  obferved^)  to  Celebrate  their 
 "  holy  Affemblies  upon  the  firft  Day  of  the  Week 
 "  in  the  honour  of  Chrift  and  his  Refurreci^ion  j 
 ''  and  partly  for  the  avoiding  of  Judaifm  wherewith 
 "^  falfe  Teachers  in  thofefirjt  times ^  were  ever  and 
 "  anon  attempting  to  inthrall  the  Chriftian  Church. 
 And  herein  that  Homily  confidered  before,  is  my 
 Warranty  For  it  faith,  "  after  the  Afcenfion^ 
 "  Godly  ChrifianTeople^  Joking  the  ^th  Command- 
 "  mc'nt  not  for  a  Law  but  an  Enfample^  began  to 
 "  fet  apart  aflanding  Day  for  the  worfhip  of  God, 
 and  they  chofe  the  frft  Day  of  the  Week^  as  the 
 belt  Day  to  celebrate  the  Jlefurre^ion.    So  that 
 
 (147)   Dr.  JtfB</er/(»w's   Cafe   of 'the' Sabbarli.    Kivti  in 
 ■JExod.  XX,         •  ■  •    ^   ■ 
 
 the 
 
The  Second  Dialogue.  235 
 
 the  Lords-Day  had  no  Command  that  it  fhould 
 be  fanftified,   but  it  was  left  to  Go^'s  People  to 
 pitch  on  this  or  that  Day  for  the  Publick  worfhip. 
 And  being  taken  up  and  made  a  Day  of  Meeting 
 for  Religious  Exercifes,  yet  for  300  Years  there 
 was  no  Laxp  to  bind  'em  to  it,  and  for  want  oS 
 fuch  a  Law^   the  Day  was  not  rvho/ly  kept  in  ab- 
 ftaining  from  common  bufinefs  ^   nor  did  they 
 any  longer  reft  from  their  ordinary  Affairs  (fuch 
 .was  the  neceffity  of  thofe  times)  then  during  the 
 Divine-Service.     And. therefore  (148)  S>\..Jerom 
 makes  it  a  particular  Circumftance  of  the  Egyptian 
 Jidonks^  that  f?;^  the  Lords-day  they   did  nothing  elfe 
 but  Read  and  Pray,     And  for  a  proof  of  this  im- 
 perfeU  Celebration  of  the  Day,    the  fame  Father 
 propofes  the  Example  of  PauU  a  Devout  Lady, 
 whofe  Cuftom  it  was  with  the  Virgins  and  Wi- 
 dows attending  her,   to  repair  to  the  Church 
 every  Lvrds-Day,  and  returning  home  again  they 
 fate  down  to  their  Work,  which  was  to  make 
 Garments  for  themfelves,  and  others  who  needed 
 'cm. 
 
 B.  With  your  leave.  Sir  j  may  not  that  Au- 
 thor's meaning  be,  that  ( 1 49)  when  PanU  and 
 her  Company  were  not  at  Church  ferving  God, 
 they  were  then  fo  employ'd  as  you  reprefent  'em  ? 
 For  the  words  do  not  neceflarily  conclude  for 
 Work  on  the  Lords-Day^  but  feem  to  me  rather 
 to  fay,  that  Ihe  kept  both  that  Day  intirely^  and 
 all  other  Daysy  when  there  were  opportunities  of 
 Worlhipping  God  j  and  when  there  was  no  llich 
 opportunity,  fhe  diligently  attended  her  Houfe- 
 hold-Affairs,  and  fuch  bufinefs  as  became  her 
 Condition  and  Sex,  becaufe  Ihe  would  never  be 
 idle.     This  better  agrees   with    what    Jerom 
 
 (148)  Ad  EuftQchium.  (149^  t^J^^  Vominica, 
 
 lib.  i.  Cap.  20. 
 
 writes 
 
12  A  the  Second  Dialogue. 
 
 writes  elfew here ^  that  namely  <j«  f^/j -D^j-,  (150) 
 Men  are  to  do  only  fuch  things  as  relate  to  the 
 welfare  of  their  Souls.     So  that  either  Paula  did 
 no  work  at  all  on  the  Lords-Day^   or  it  was  no 
 other  (after  jD<?rc^j's  Example)  than  what  fiiited 
 ^e  Day^    i.  e.  Works  of  Charity,    whereby  flie 
 made  provision  for  her  felf  in  the  Eternal  State 
 hereafter.   And  to  this  fence  is  that  of  Chryfoftom^ 
 who  in  his  Tenth  Homily  on  G'fwfyTj  tells  us,  that 
 ''  God  blejfed  the  Seventh-day^    and  has  taught  ttf. 
 *'  that  in  the  com^afs  of  a  Week  we  flwnld  fet  apart 
 "  o»e  whole    Day  for  the  practice  of  Religion. 
 And  in  his  fifth  Homily  on  Matthew^  he  cautions 
 his  Auditory,    not    (upon    their   return  from 
 Church)   to  rcfume  their  common  bufmefs,  but 
 ■  to  take  the  Holy  Bible,    examine  what  had  been 
 Preached   to  them,  and  fee  that  their  Families 
 fliared  in  the  Inftrudions  given  'em.    Yet  were 
 it  fo,  as  you  take  it,  that  even  on  the  Lords-day^ 
 at  her  coming  home  from  the  publick  Worfhip, 
 Tanla  betook  her  felf  to  her  ordinary  Task  what- 
 ever it  was,  (151)  yet  CypnWsRuIe  in  this  cafe 
 is  to  be  heeded.   That  we  are  not  to  follow  any 
 Cuftom^    untill  we  are  fure  it  is  a  fafe  one.     And 
 therefore  fuppofing  this  to  be  her  pradice  on  the 
 Lords-day^    it  doth  not  follow,  that  others  then 
 did,  or  that  we  now  fhould  imitate  her  in  it. 
 
 Ji.  That  St.  Jerom  fpeaks  of  the  Lords-day^  is 
 without  gain-faying,  for  he  faith,  (152)  "Paula 
 *'  with  the  Womcn^  as  foon  as  they  returned  home  on 
 the  Lords-day,  they  fate  down  feverally  to  their 
 work^  and  made  Cloaths  for  thcmfelves^  and 
 others— {o  that  both  belong  to  the  fame  Day.^ 
 their  return  home^  and  their  return  to  worhy  which 
 
 (150)  Sabbita  ei  tantum  faciint  qiut  ad  mma  falutem 
 pertinent.  Jpllzi        .   (  1 5 1  )  Cypr.  Epift.  (152 3^0 
 
 Epitaph.  Faalx  ad  Euftoch.  . 
 
 was 
 
 cc 
 cc 
 cc 
 
l*he  Second  Dialogue.         q  j  5 
 
 was  to  make  Garments,  but  whether  all  of  'em 
 intended  for  Charity  may  admit  fome  doubt.   To 
 be  fure  what  was  made  {_fihi'\    for  her  felf  and 
 them  will  not  allow  that  interpretation  ^  and  as 
 for  the  {_c£teris'}  this  confideration  will  not  ex- 
 cufe   her,   becaufe  in  cafe  Ihe  defign'd  'em  for; 
 Charity^   yet  there  was  no  neceffity  for  her  to 
 work  on  that  Day^  but  might  put  it  ofT  fafely  to 
 the  next  Morning.    The  Rule  of  St.  Cyprian  is 
 necefiary,  That  we  are  not  to  imitate  an  ill  Cufiom, 
 But  this  Rnle^  if  applied  here,  charges  St.  Jerom. 
 with  a  very  great  overfight  to  propofe  Paula  for 
 an  Example^  and  infert  this  paflage  in  the  com- 
 mendation of  that  excellent  Lady-,    "  thatjlie 
 "  with  her  Women  returned  to  their  work  as  foon  as 
 ^^  Church-time  was  over— in  cafe  it  had  not  been 
 the  innocent  pradice  of  that  Age,  and  was  part  of 
 the  Character  of  a  good  Woman.    As  to  what 
 you  produce  out  of  St.  Chryfofiom^  I  wifli  you  had 
 read  on  in  that  Homily^   and  then  you  had  met 
 with  thefe  words  immediately  following,    jind 
 when   thefe  Lejfons  are  well  fixed  in  the  Mind^  then 
 he  gives  'em  leave  to  proceed  to  other  Matters  re^ 
 lattng  to  this  Life.    So  that  the  fault  was  not  to 
 do  any  common  work  on  that  Day,  but  they  made 
 too  much  hafte  to  it,  becaufe  without  giving  them- 
 felves  leifure  to  refled  on  what  was  Preached, 
 they  forthwith  ran  to  their  Employments  and 
 Trades,  which  tho'  harmlefs  enough  in  them- 
 felves,  ought  to  have  been  deferr'd  'till  the  In- 
 ftrudions  given  'em  in  the  Church  were  throughly 
 fetled  in  their  memories.    And  therefore  thefe 
 Exceptions  do  not  weaken  what  was  before  af- 
 ferted,  That  tho'  th^  Lords-day  had  refped  fliown 
 it,  and  was  diftinguifli'd  by  the  exercife  of  holy 
 Duties,    yet  it  was  not  fully  confecrated  to  the 
 Worfhip  of  God,  but  was  }>art  of  it  fpenton  thofe 
 ordinary  works  which  humane  weaknefs  and  their 
 daily  wants  required  to  be  done.  £,  Do 
 
056  T^^^  Second  Dialogue. 
 
 B.  Do  y.ou  allow  Work  to  be  done  on  this 
 Day? 
 
 A.  By  no  means,    excepting  fuch  as  pure  Ne- 
 cefny    or  Chanty    calls  for,   which  are  not  fo 
 much  the  works  of  Men  as  of  God.    For  the 
 (i  ^^)  Law  of  Nature  requires,  that  Sacred  times 
 Dedicated  to  Divine  Services,  fhould  not  be  Tro- 
 fhancd  or  polluted  by  bufinefs  not  fuiting  that 
 name.     And  the  L^tpj  0/ r/je  C^z/rc/?  determining 
 thefe  Sacred  Times^  they  ought  to  be  fpent  in  the 
 worfliip  of  God  without  the  interruption  of  our 
 Secular  Concerns.     And  this  PahU  and  the  reft 
 did,  as  far  as  they  were  then  obliged  to  it.    And 
 if  we  read  they  did  any  work  on  the  Lords-day^ 
 it  is  to  be  remembred  that  this  application  to  their 
 daily  tasks,    was  not  'till  the  worlhip  was  quite 
 over,  when  they  might  with  innocency  enough 
 refum'e  'em,   becaufe  the  length  of  time  or  the 
 tmmber  of  hours  afllgn'd  for  Piety  was  not  then  fo 
 well  explained  as  in  after  Ages.    The  State  of  the 
 Church  is  vaftly  different  from  what  it  was  in 
 thofe  early  Days.    Chrifiians  then  for  fomc  Cen- 
 turies of  Years  were  under  Perfecution  and  Po- 
 verty ^    and  befides  their  own  wants,  they  had 
 many  of 'em  fevere  Mafiers  who  compel'd  'em  to 
 work,  and  made  'em  beflow  lefs  time  in  Spiritual 
 Matters  than  they  otherwife  would.     In  St.  Je- 
 romes Age  their  Condition  was  better,    becaufe 
 Chriftianity  had  got  into  the  Throne,  as  well  as 
 into  the  Empire.     Yet  for   all  this,   the  intire 
 Sandification  of  the  Lords-Day  proceeded  flowly^ 
 and  that  it  was  the  wbrk  of  time  to  bring  it  to 
 perfection,   appears  from  the  feveral  ftcps  the 
 Church  made  in  her  Confiitutions^  and  from  the 
 Decrees  of  Emperors  and  other  Princes,  wherein 
 
 C  1^3  )  ^'Z*  ^'""*  necejjkefl,  nefat  habeiur  facere,  Feft. 
 Vid.mcioh.  Saturn.  1. 1.  c.  j^.  e^Scrviumin  Virg.Georg. 
 
 ^  the 
 
The  Second  Dialogue,         237 
 
 the  prohibitions  from  5f/-t'//f   ^nd  Civil  Bnfinefs, 
 advanced  by  degrees  from  one  fpecies  to  another, 
 'till  the  Day  had  got  a  confiderable  figure  in  the 
 World.    Now  therefore  the  Cafe  )ei;jg  fo  much 
 altered,  the  moft  proper  ufe  of  Citiilg  thofe  old 
 Examples,  is  only,  in  point  of  DoBrine^  to  fhow, 
 that  Ordinary  Work^  as  being  a  compliance  with 
 Trovidence  for  the  fupport  of  Natural  Life^    is  not 
 firifnli  even  on  the  Lords-Day^   when   necejfny  is 
 ioud,    and  the  Laws  of  that  Church  and  Nation 
 where  we  live,  are  not  againft  it.    This  is  what 
 the  firft  Chriflians  had  to  fay  for  themfelves,  in 
 the  works  they  did  on  that  Day.     And  if  thofe 
 Works  had  been  then  judged  a  Trofhanation  of 
 th^  Fefiival^  I  dare  believe,  they  would  have  fuf- 
 fered  Martyrdom  rather  than  been  guilty.    But 
 where  this  Plea  is  wanting,    what  was  no  Sin  ia 
 them^  may  be  a  Sin  in  us^  when  we  haVe  not  only 
 opportunities  and  liberty    to  fanclifie  the  Day 
 wholly,  but  not  to  do  it,  is  atranja^rejfon  of  our 
 Laws,  which  command  and  oblige  the  Confcience 
 to  a  thorough  obfervation  of  it,  inflift  Tempo- 
 ral Penalties  on  Offenders,    and  which  to  obey 
 (efpecially   in  thofe  inllances  wherein    God  is 
 concern'd)  is  what  the  Gofpel  requires,  and  muft 
 needs  be  underftood  a  piece  of  true  Piety.     And 
 this  appeal  to  the  Primitive  Times,  is  not  to  be 
 taken  as  if  thofe  Authors  would  warrant  us,  by 
 what  our  Fathers  did  informer  j^ges^  to  do  the 
 fame  in  f^^^,  but  only  to  maintain  the  Argument^ 
 That  common  work^  when  it  is  no  hindrance  to  De- 
 votion, is  not  Criminal  even  on  the  Lords-Day^ 
 were  our  Circumftances  fuch  as. our  Anceflors 
 labour'd  under.    But  becaufe  our  Condition  is 
 better,  as  it  would  be  an  Overt  kdi  of  high  Jn^ 
 gratitude  to  God  to  let  our  Secular  affairs  intcr- 
 pofe  and  intnide  into  his  Service,   now  there  is 
 no  fuch  neceifity  for  it ;  So  it  would  be  withall  a 
 
 Difohcdience 
 
238         The  Second  Dialogue. 
 
 Difohedlence  to  our  Laws  and  Magifirates  to  do 
 anything  of 'that  kind^  and  the'Apoftle  faith, 
 they  that  reffi  f  Jl  ptrchafe  to  themfelves  Dam- 
 nation. -^    J 
 
 B.  Wel],^ir'5  .o  come  to  your  Notion.  Were 
 the  Lords-Bay.^  as  you  hold,  an  Humane  Inftitntion^ 
 what  an.  ill  influence  might  this  Dodrine  have  on 
 the  minds  of  Men,  who  will  be  ready  to  think 
 that  they  may  niake  bold  with  a  thing  which  has 
 not  the  Authority  of  Divine  Appointment  to  fet- 
 tle it,  and  fo  be  induced  to  further  prophanenefs^ 
 except  in  fuch  notorious  inftances  of  irreligion, 
 where  the  Law  terrifies  them,  and  yet  in  the  Pu- 
 nilhing  of  which,  the  Ma^ifirate  is  almofl  as  re- 
 mifs  as  themfelves.  Whereas  on  the  other  fide, 
 where  the  contrary  Principle  prevails,  "  It  not 
 .'^  only  brings  Aden  to  Church  to  worfljif  God^  but 
 "  alfo  obligeth  them  in  Confcience^  to  do  ^fomething 
 *'  extraordinary  in  their  Families  on  the  Lords-Day, 
 "  towards  the  Educating  them  in  the  nurture  and 
 *'  fear  of  the  Lordy  beyond  what  they  think  them- 
 "  felves  bound  to  do  on  the  Week-Days  \  fo  that  if 
 "  this  were  an  error ^  it  would  be  an  happy  er/or^  as 
 "  being  the  occafion  of  bringing  Men  to  the  worjhip 
 "  of  Gody  and  knowledge  of  the  truth.  And  truly ^ 
 "  if  I  were  perfwaded  that  the  other  Opinion  Qhat 
 *'  the  Sanftification  of  the  Lords-Day  hath  no 
 "  other  ground  than  Ecclefiaftical  Conftitution] 
 "  roere  a  Truth -^  I  jhould  think  it  a  Truth  not  ne- 
 "  cejfary  to  be  publijhed. 
 
 A.  (154)  The  Ouefiion  is  -not  what  ts  fit  to  be 
 Tr cached^  but  what  is  Truth ^  (i5S)  which  is  able 
 enough  to  defend  it  felf.  (156)  and  St.  Chryfo- 
 ftom  pronounces  that  Man  a  betrayer  of  it,  who 
 
 (■  154  )   ffobs  againft  BramhaB.  055)  -^<'5"<»  d^ 
 
 vist  veritatU,  Etfacflefeprfeipfam  defindit,  ScucCt  Ep. 
 (156)  InMatth. 
 
 takes 
 
'The  Second  Dialogue.        22 p 
 
 takes  refuge  in  indire6l  Means  to  uphold  it.  (157) 
 And  if  People  will  be  fcandalized  atthe7>;f^^  becaufe 
 it  is  not  juft  ff^ch  as  they  would  have  it,  it  is  much 
 better  to  let  the  fcandal  continue,  than  to' let  Truth 
 be  modelled  to  their  humour.  It  is  the  Apoftles  Rule 
 that  we  Ihould  wt  do  evil  that  good  may  infue.  Nor 
 can  it  be  prudent  and  fafe,  to  make  that  a  Divine 
 DoUrine^  which  is  not  fo,  for  fear  it  becomes  a  Reafon 
 to  call  in  queftion  thofe  which  really  are.  That  the 
 Lords-Day  ought  to  be  lerioufly  and  folemnly  kept, 
 is  agreed  on  all  hands  ;  but  if  Men  will  ufe  luch  Ar- 
 guments for  the  obfervation  of  it,  as  cannot  abide 
 the  trial,  in  this  cafe  inilead  of  inforcing  it,  they  do 
 but  tempt  Prophane  Perfons  to  negleft  it  the  more, 
 who  will  be  apt  to  judge  the  Day  it  fclf  to  be  as 
 weakly  grounded,  as  their  Reafons  are  weak,  which 
 they  offer  to  maintain  it  by,  and  procure  it  a  greater 
 veneration.  We  cannot  therefore  admit  the  Lords- 
 Day  to  be  an  InflitHtion  of  Chrifi  or  his  A^oflles,  be- 
 caufe the  proofs  to  make  it  lo,  are  very  iniufficient, 
 and  give  occafion  oi  fcandal,  Yettho'it  will  not 
 bear  that  Chara6ler,  a  Character  lo  firlclly  Divine^  as 
 many  would  have  it,  yet  we  aranotdeftirure  of  very 
 Iblid  Reafons  to  recommend  it,  iuch  as  are  not  io  li- 
 able to  exceptions,  but  if  well  examined  may  be  very 
 forcible  to  mgage  us  to  keep  it.  For  we  fay  it  is  a 
 Law  of  Nature  to  fet  apart  Ibme  particular  Times  for 
 the  worjfhip  of  God  j  and  it  is  a  Law  of  the  Church 
 and  State  that  Sunday  fhould  be  the  Set'  time  to  do 
 him  Service  in  j  and  therefore  on  this  account  it  obli- 
 ges the  Confcience^  and  a  Man  certainly  Sins  in  tranl^ 
 greffing  it.  It  was  refolved  before,  that  no  Law  in 
 the  two  Tables  obliges  a  Chrifiian,  as  a  Law  of  Mo- 
 /<fx,  hMt  as  a  Law  of  Nature^  which  binds  all  Man- 
 kind of  what  Nation  or  name  foever.  And  fuch  I 
 take  the  Lords-Day  to  be,  a  certain  time  which  Nature 
 lus  fix  d  for  Divine  Worfhip,  and  which  the  Church 
 has  determined  to  the  Seventh^  and  to  the  firfi  of  the 
 Seventh,  or  the/r/  Day  of  the  Week.  I  (ay,  the 
 Church  (which  the'Gofpel  injoyns  us  to  hear)  from 
 
 (157}  Si  de  veritate  fcandalum  fumitiir,    utilm  permitri- 
 tur  fcandalum  mfci  qu^m  Veritas  relinqaatur.  Aug.  delib,  Arb. 
 
 the 
 
^2|.o  The  Second  Dialogue, 
 
 the  beginning  o^ Chriftianitj  to  this.prefent  time  has 
 made  this  comment  on  Nature,  and  our  Civil'  Go- 
 vernoHrs  prefs  it,  whom  we  are  commanded  to  obey 
 mt  only  for  wrath  hut  Confcience  fake*  So  that  tho* 
 'tis  not  exprefly  faid,  keej^  Sunday  for  the  Lords-Bay^ 
 or  the  firfi  Day  of  the  fVeekJ  holy,  yet  keing  Nature 
 propoles  lorae  fit  time,  and  the  Church  of  God  re- 
 quiresy«r^  a  fet  time  for  our  Service,  is  not  this  the 
 fame  thing,  as  if  God  himfelf  had  faid  thefe  words 
 from  Mount  Sion  which  he  faid  by  Mofes  from  Mount 
 Sinai,  Remember  to  keep  holy,  &c,  I  conclude  there- 
 fore thus,  That  if  neither  the  Law  o^  God  nor  Mart 
 did  require  this  Day  to  be  celebrated  as  it  is  or  fhould 
 be,  yet  confidering  that  my  natural  underftanding 
 tells  me,  that  God  ought  to  be  worftiipped,  not  only 
 in  a  pious  and  vertuous  Life,  but  alio  on  ftated  times, 
 in  a  formal  and  fet  Devotion  ;  and  remembring  what 
 I  read  in  the  Holy  Book,  that  God  heretofore  ap- 
 pointed a  Seventh-Day  to  be  adored  in,  I  would  of 
 my  lelf  pitch  on  this  proportion  of  time,  i.  e.  a  Seventh 
 Day,  in  deference  to  that  All-wife  Example ;  and  the 
 firjt  of  the  Seven  in  memory  of  my  Saviours  Rifing  : 
 And  I  fhould  have  ^Jeen  well  pleafed,  had  this  pro- 
 ceeded from  my  own  private  choice  to  make  it  a  vo- 
 luntary oblation.  However  iince  I  find  in  the  fame 
 Sacred  Volume  that  Obedience  is  better  than  Sacrifice,, 
 I  am  not  the  lefs  pleased  for  having^  this  opportunity 
 to  ihow  my  obedience  and  conformity  to  my  Su- 
 feriours  Will  in  what  they  command  io  agreeable  to 
 my  orvn.  And  I  do  wifh  with  all  my  heart  that  the 
 oppofite  Opinion  doth  not  proceed  from  a  Principle 
 o(  Pride a.nd  DifajfeBion  in  fome  Men,  who  will  ftrain 
 hard  for  new  Reajons  to  fupport  the  grandeur  ot  the 
 Lords-Day,  becaule  they  would  not  be  beholding  to 
 the  Piety  and  Induftry  of  thofe  to  whom  in  reality 
 the  Inftitution  is  owing.  Whereas  for  my  part,  I 
 fhould  think  my  felf  obliged  to  blefs  God  that  I  live 
 in  fubje6lion  to  a  Chrifiian'  Government,  where  this 
 and  other  Duties  are  propofed,  and  tvhoje  Laws  tend 
 fo  much  to  the  better  execution  of  *em. 
 And  lo  I  take  my  leave  for  this  time. 
 
 The  End  of -the  Second  Dialogue, 
 
C  ^4*  ) 
 
 The  Third  DIALOGUE. 
 
 The    CONTENTS. 
 
 The  Defign  and  Service  of  the 
 Lords-Day. 
 
 THE  Contemplation  of  the  Works  of  Nairn 
 leads  to  the  Worfhip  of  the  Creator^  which  was 
 the  bufinefs  of  the  Sabbath.  The  Sahhath  an 
 tmhlem  of  God's  Refl  to  the  Jews.  A  fign  or  hadge 
 to  dijlinguifh  them  from  other  Nations^  and  a  Dccia-, 
 ration  that  they  Wbrfhipped  the  Maker  of  Heaven  and 
 Earth  who  reftedthat  day.  The  Sabbath  not  for  idlenefs^ 
 but  meditation  and  hearing  of  the  Law.  Synagogues  mi 
 till  after  the  Captivity.  Pral74i  8.  is  no  Objcdion.  Nor 
 what  Jofephus  Reports.  Nor  what  Philo  faith.  Nor 
 zking.  4.  23.  Several  Councils^  Imperial  Decrees^ 
 Laws  and  Cafions^  both  Foreign  and  Englifh,  for  the 
 Obfervation  of  the  Lord's- Day.  Judgmcnis  for  the  con- 
 tempt of  it  j  yet  no  Arguments  for  Divine  Inftitution, 
 God  to  be  adored  tft  the  Church.  Ads  7*  48.  Is  no 
 Ob'ie&ion  againjl  Aketiiig  in  Pnblick  Places.  Reafons 
 for  Publick  IVorjhip.  Abfolution  the  mtion^necejfity  and 
 coffifort  of  it.  5S.Chryfoitom,  Jerom,  and  Gre- 
 gory's Opinion  of  it.  The  power  of  the  Keys  in  JDhri 
 20.  22.  not  Pcrfonal  to  the  Apofllcs  ^  but  given  to  a 
 flandmg  Miniflery.   Sermons  heard  in  the  Church  better 
 
 R  ihM 
 
'242  *The  Third  Dialogue. 
 
 than  read  at   homo.     The  Feafons.     The  necefjity  of 
 receiving   the  'Sacrament   of  the  Lor£s  Supper.     St. 
 Paurjr  umrorthinefs  ^    in  i.  Cor.  11.  28.  examined. 
 No  rita  to  keep  others  f Pom  the  Holy  Table. 
 
 B.  1'    Have  almofi:  loft  my  Breath,  5;V,  by  en- 
 
 i    deavoiiring  tp  overtake  you  \    For  feeing 
 
 j|^  you  at  a  little  dillance  and  walking  gently, 
 
 I  wasinvited  to  mend  my  pace,  out  of  the 
 
 Ardent  deilre  I  have  to  enjoy  your  Company  ^ 
 
 But  truly  had  you  not  ftopt,  as  you  did,  at  this 
 
 Place,!  had  not  been  able  to  reach  you. 
 
 A.  Your  long  confinement  to  your  Chamber 
 and  Chair  caufes  this  fceblenefs.  For  not  only 
 tlie  Dijlempcr  has  contributed  to  it  by  abating  the 
 Animal  Spirits,  the  want  of  which  brings  afaint- 
 nefs  on  you,  but  the  Difufe  of  your  Legs  has  given 
 a  great  check  to  the  motive  faculty,  wluch  putting 
 you  to  more  pains  than  ufual  at  other  times,  you 
 now  walk  with  greater  difficulty.  Pray  therefore 
 reltyour  felf  on  this  Rail  for  fo  much  time  at  leaft 
 as  to  recover  your  Breath,  otherwife  I  confefs  it 
 will  little  cafe  you  .  \^j4  paufe  for  fcmetime.'^ 
 
 B.  Whatineans,  5/r,  this  filence  and  Serioufnefs 
 which  1  have  obferved  ever  fmce  I  came  to 
 you. 
 
 A.  I  thank  you  for  your  humanity  to  give  my 
 5//e'?7re  that  Name,  which  according  to  the  way  of 
 the  World,  might  have  been  conflrued  into  ShI- 
 icnnefs  and  want  of  humour.For  People  no  further 
 confidcr  A^an  than  as  a  converfible  Creature^  whereas 
 he  has  a  reflexive  as  wejl  ascom7nunicative  faculty^^nd 
 ought  to  think  before  he y^c^z^j,  which  being  raiely 
 done,  this  Precipitation  and  hafte  in  venting  our 
 conceptions  before  we  take  timie  to  form  'em,  tho' 
 it  bb  generally  called  agreeablenefs  2Lnd  freedom^  yet 
 isthcreafon  why  our  Ordinary  converfation  is  fo 
 frothy  and  vain.    But  without  complement,  my 
 
 for- 
 
Tl^e  Third  Dialogue,  14^ 
 
 forbearance  to  fpeak  had  fome  regard  to  you  and 
 your  condition.  For  I  know  one  word  begets  ano- 
 her,  and  to  ingage  you  in  Difcourfe  before  yon 
 had  v;ell  recovered  your  felf,  I  thought  'twould 
 be  unkind,  becaufe  perhaps  I  might  by  that  means 
 caufe  a  greater  decay  of  Spirits  than  your  coming 
 hither  had  brought  you  to. 
 
 JB.  Indeed  I  remember  'twas  a  Leilbn  the  Phy- 
 ftcians  taught  me  and  thofc  about  me  during  my 
 illnefs,  that  I  ihould  frf/Uittle,  and  I  ftand  obliged 
 to  you  that  you  thus  confult  my  Condition. 
 
 A.  The  reafon  is,  Becaufe  the  Spirits  ilTne  out 
 with  the  roice^  and  are  conftantly  employed  to 
 form  it.  And  if  this  be  continued  for  any  time  it 
 makes  a  Man  as  faint  and  ffebk^  as  any  other  Work 
 or  Motion  whatever.  So  that  this  was  truly  one 
 reafon  of  my  lilence,  though  I  cannot  fay  it  was 
 the  only  One  ^  and  not  to  give  you  the  trouble  of 
 asking  me,  it  is  this.  You  fee  the  Glories  of  this 
 Evening^  andean  we  fee  and  not  Admire,  Love, 
 and  Adore  the  Almighty  Wifdom  of  our  God^ 
 which  gave  Being  to  all  thofe  things  which  concnrr 
 to  make  it  fo.  Behold  what  Beauties ,  what  Fi- 
 gures, what  Colours  thofe  little  Clouds  in  the  Air 
 rcpref^nt,  by  the  Refleftion  ©f  the  Sun- B cams ^ 
 which  according  to  their  quantity  and  bulk,  more 
 or  lefs  affect  'em,  ivhat  Painter^  what  Paint  can 
 imitate 'em  ?  F^ow  wonderfully  and  varioullydo 
 they  move,  and  (hape,  and  furniih  that  Region  ? 
 But  how  much  more  wonderfully  and  varioufly 
 does  that  Flaming  Globe  (  that  has  jtift:  taken  its 
 leave  of  us)  (how  it  f;lf,  which  caufes  and  with 
 fuch  difierenceinlighten-:  'em?  With  what  Pride 
 do  thofe  Trees  fpread  abroad  and  iliake  their 
 Leaves  ?  And  how  do  the  Fields  fmile  in  th?ir  va- 
 riegated Greens^  vvhich  the  Gayeft  ileaJ  from  them 
 to  make  themfelves  wantonly  fine  ?  Thofe  Shsev  -^ 
 and  thefe  Cattd  here  feeding  ^  the  Birds  which 
 R  2  with 
 
144  '^^^  Third  Dialogue. 
 
 with  fuch  fweetyiefs  and  'uarkty  of  note  have  To 
 often  enteitain'd  you  and  me ,  in  and  near  this 
 place,  whence  had  they  all  their  beginning?  Gould 
 .mms  by  their  diverfity  of  Sympathies  produce 
 thefe  Kinds  ?  Could  they  digeft  and  hook  them- 
 felves  into  thefe  manifold  forms,  and' after  an  E- 
 ternal  motion  cling  into  fuch  or  fuch  Bodies, as  we 
 now  fee 'em  ?  But  how  came  thefe  jitoms  by  their 
 own  Being  ?  Did  Chance  do  all  this  ?  'Tis  as  ridi- 
 culous to  fay  ir,  as  to  avouch  that  the  Timber  of 
 yonder  Houfe  hew'd  and  framed  it  felf,  and  that 
 thzStones  i\nd  Afortar  luckily  confpired  to  make  that 
 hiTildiiig.  To  talk  of  Nature^  is  to  affirm  that  the 
 p'irtues^  Inclinations  and  Tendencies  of  the  Creatures 
 produced  thcmfelves.Orifwe  mean  by  A'^/-«re,  that 
 :Ejf!c/icy  and  PoTPtY,  vvhich  gives  'em  their  different 
 Operations,  under  another  Name  we  fignify  God. 
 Can  a  Man,  my  Friend,  fee  thefe  mighty  Works 
 and  not  think,  and  not  reverence  the  Divine  jirtift 
 that  m.ade  'em  ?  It  was  this,  for  fometimc  before 
 and- (ince  you  came,  which  caufed  my  Meditation. 
 For  I  was  willing  to  make  my  Diverfion  profitable, 
 and  Vv'hile  in  my  walk  I  pleafed  my  Eye  with  this 
 variety  of  Objefts,  I  was  defirqj^s  they  fhould 
 imprcis  my /y^^rf ;  andbeholding,asI  went  along, 
 thefe  feveral  Works,  (^)  I  confider'd  'em  as  invi- 
 ration^;  to  magnify  the  Creator. 
 
 B.  This  ought  to  be  done  by  us  all ,  and  'tis 
 the  proper  ufe  to  be  made  from  beholding  the 
 Works  of  God.  But  alas,  generally  fpeaking. 
 Familiarity^  and  the  continual  fight  of  the  Crea- 
 tures have  wcakned  this  Refledion.  Nature 
 grown  common  is  lelfend  in  her  Beauty  -^  andbe- 
 caufe  fhe  is  now  tied  to  Laws  and  Rules^  for  that 
 reafon  flie  is  become  lefs  venerable.    The  conflant 
 
 couile 
 
Ihe  Third  Dialogue.        24 J 
 
 couiTe  of  fecond  Caufes  has  almoft  defaced  the  no- 
 tion of  the  f/V/ ^  And  we  are  at  length  arrived 
 to  fucha  pitch  oi  Infiddhy^  that  we  more  admire 
 that  (miYver  or  Painter^  who  can  imitate  Nature 
 well,  than  that  God  who  made  both  Ber  and  Them. 
 Rut  I  hgve  a  better  example  now  before  me  ^  and  I 
 am  well  pleafed  that  yon  have  given  me  fo  fair  an 
 Opportunity  to  renew  the  Difcourfe  on  our  late 
 
 Subjed 1  mean  ,  the  Sabbath  or  Lords-Day^ 
 
 the  names  and  notion  of  which  have  been  fully  ex- 
 plain'd,  and  there  remains  now  no  more  than  to 
 fpeakof  thee;^^and  defignoVit^  and  what  we  are 
 to  dotoobferve  it  well,  which  indeed  is  the  prin- 
 cipal part  of  this  Religious  Qiieltion. 
 
 You  fay,  Sir^  you  have  been  contemplating  the 
 Works  oiGod^  and  making  fome  Pious  Reflcdion? 
 on  the  particulars  of  the  Creation.  And  was  not 
 this  Day  fet  a  part  to  be  a  (h)MemoYial  of  the  Creati' 
 on^  and  aftgn  by  which  might  be  known  when  the 
 Creation  was  finiiht  ?  I  fpeak  in  the  general,  with- 
 out the  diftindion  of  'Jew  and  Chrijlian^  and  thofe 
 particular  Obligations  they  lie  under  as  fuch  to  Ce- 
 lebrate the  5e'z/e;^f/>£'^7.  As  we  are  all  the  Chil- 
 dren of  v^i^r^^^w,  this  is  om  common  reaf on -^  And 
 we  adjourn  all  civil  huftnejs  till  this  Day  be  over, 
 that  fo  we  may  have  leifure  to  refled  on  the  Crea- 
 tures, and  ufe  'em  as  fo  many  ileps  or  links  to  get 
 to  the  Chair  of  our  Jehovah^  and  there  fee  thofe 
 Divine  Attributes  of  Wtfdotn^  Power  and  Goodnefs^ 
 which  gave  *em  Beings  Motion  and  Life, 
 
 A.  He  who  employs  his  Thoughts  about  the 
 Creation ,  ought  to  advance  his  fpeculation  and 
 end  in  what  you  mention,or  elfe  he  opens  his  Eyes 
 barely  to  ferve  his  fanfie,  but  his  Heart  will  be 
 
 {}>)  To  ^Ji%v  /aiAinfyicbi  oVouc«/-i£t  ;^  (n^iiov  n  nJivxt  tvif 
 TTii  }tv'(nuf  v(jt,ifciy.  Clem,  Conftit.  I  7,  c.  23,  &  Athanaf. 
 de  Sab* 
 
 ,  R  3  ai 
 
2j^6  Tie  Third  'Dialogue, 
 
 as  ccld  and  cloft  [hut  as  it  was  before.  When  I 
 would  be  faid  to  admire  the  Creature,  'tis  not  to 
 be  iuppofed  I  terminate  there  or  fix  my  felf  whol- 
 ly oil  that  Objef^,  but  I  look  on  this  as  an  Sffuci  of 
 a  much  more  Excellent  caufe.  And  if  I  wonder 
 at  the  Aci^  in  an  higher  degree  I  admire  xh^Fnwcr^ 
 and  vvfiilc  my  Senfes  and  Vnderjlandtng  are  thus  en-' 
 gaged,  my  Afft^lmis  grow  warm,  raid  at  length  I 
 Xoz/e  what  I  find  reafon  to  yidnure. 
 
 B.  Undoubtedly  the  fludy  of  A^^tore  Ibould  con-, 
 elude  with  God.  And  this  I  take  to  be  the  Infinii- 
 a'ioH  of  that  llrii^  Refi  among  the  feivs  on  this  D.t)', 
 wherein  (f)  ei/e-ry  A  fan  rvas  to  abide  in  his  Tent^attd  not 
 go  out  of  hisplace^  which  tho'  fuperftitiouily  abufed 
 ■afterwards  to  that  degree ,  that  in  whatfoever 
 (^d)  Hahit^  Place  or  Gejlure^  they  were  on  the  Sab- 
 lath^  in,  the  {lame  they  continued  \mxS\x.\\^  Evening-^ 
 yet  their  true  meaning  was,  that  they  v/cre  not 
 to  divert  their  Thoughts  from  the  great  Bufinefs 
 of  the  £?//)/,  which  referred  to  the  refl  of  God  after 
 the  Cteatwn^  by  going  forth  to  acl  in  their  Ordi- 
 fiary  Jffairs^  as  in  the  gathering  of  Manna^  or  m.a- 
 King  the  like  Provifion  for  Secular  Life.  Other- 
 wife  to  my  thinking,  their  walking  abroad  did  not 
 a  little  contribute  to  the  dcfign  of  the  infiitutinn^  if 
 fccurity  could  have  been  given  that  they  wonld 
 employ  their  Eyes,  as  you  have  done  this  Evening, 
 to.behold  theCr^.3f«rfj,  and  be  thence  fummoned 
 tocouliderthe  Maker. 
 
 A,.  The  ivf/'l  of  the  J(frr5  was  a  fignificant  Emblem 
 oHhQ  Fejl  o{  God :  Andthekeeping.of  the  Day  in 
 that  manner  was  a  Profeffon  cf  their  Faith.^  and  a 
 kind  of  Declaration  to  the  Ge>itiles^  that  their  God 
 was  he  who  made  Heaven  and  Earthy  and  that  they 
 
 Ce)  Exo^l  1 6.  29.    (d)  'Origcn,  n  get]  a?;:^*'  !•  4-  Selder) 
 dejur.  Nat.  I  3.  c.  9.     • 
 
 '  •  ■  •  adored 
 
Tte  THrd  Dialogue.  247 
 
 adored  him  ^^y^c^.  (c)   '"'' For  all  Nation  had  fame- 
 "  thing  in  their  Ceremonies  vphereby  they  fignified  the 
 
 "  God  they  wor/hipped. In  the  Revelutiom  the 
 
 "  rvor/hippcrs  of  the  Beaji  receive  Ins  fnark  ^  and  the 
 "  worjhippers  of  the  Lamb  carry  his  and  his  Father^ s 
 *'  mark  in  their  Foreheads.  And  hence  came  in  the  ufe 
 "  of  the  Crofs  in  Baptifrn^  as  the  mark  of  Ckrijl^  the 
 *'  Deity  to  whom  we  are  initiated,  arid  was  ufed  in  aU 
 "  Benediilions^  Prayers  and  Thankfgivings^  in  tohen 
 "  they  were  done  in  the  name  and  Aicrits  of  the  crucified 
 "  Jefus.  Agreeably  to  this  Principle  and  Cujlom  of  all 
 "  Religions^  of  all  Nations^  of  all  l^affals^  the  Lord 
 ''  Jehovah  Creator  of  Heaveyfand  Earthy  ordain' d  to 
 "  his  People  this  Ohfervaticn  of  the  Sabbath-Day^  for 
 "  afjgn  and  cogniz^ance^  that  he  and  no  other  fimild  be 
 "  their  God  •  it  is  afign  between  me  andyou^thjt  /  Jeho- 
 "  vah  am  your  God-^  —  as  if  he  had f aid  it  is  afign  that 
 ''  the  Creator  of  Heaven  and  Earth  is  your  Cod.  And  by 
 "  fandifying  the  Seventh  Day.,  after  they  had  laboured 
 *'  Six^  they  prof eflthemfclves  V'affals^and  rvor/hippcrs  of 
 ^^that  only  God  who  had  made  Heaven  and  E.^rth.  And 
 *'  who  having  fpent  Six  Days  in  th.it great  Work.^  refled 
 "  the  Seventh-Day^  and  therefore  cominanded  them  to 
 "  ebferve  this  fut able  diflribution  of  their  time^as  a  Badge 
 ""  andLivery^  that  their  Religious  Service  '.vas  Appropri- 
 ^"^ ated  to  hitn  alone.  Thus  Mr.  A'^ede^  and  he  has 
 the  Authority  of  St.  Cyril  for  it,  who  gives  the 
 fame  account  of  the  Seventh-day^  "  Becaufc^  faith 
 "  he,  the  Jews  became  infeded  with  the  Jdclitrics  of 
 "  iEgypt,  which  wor/hipped  the  Sun^  Moon  and  Stars ^ 
 "  and  the  Ho/l  of  Heaven  (as  is  infmnated  Deut.  4. 
 "  1 9.)  therefore  that  they  inight  underftand  the  Hea^ 
 *'  vens  to  be  God's  WorkmanPnp.^  he  willeth  them  to 
 "  imitate  their  Creator,  that  refiing  on  the  Sabbath-,, 
 *'  Day.^  they  might  the  better  comprehend  the  reafon  of 
 ^'  the  Fc/iivc{l.     Which  if  they  did,  and  rcjlcd  on  thai 
 
 CO  Mr.  Mede  on  E^et{.  xo. 
 
i48  1*/?^  Third  Dialogue. 
 
 ^  'Dj.y^  wherein  God  bad  refled^  it  was  an  open  Con-. 
 '^^Kffi<^^^  t>'>-it  all  things  were  made  by  him ^  and  confe- 
 ^'' quentl)/ that  there  was  no  other  be/ides  him.  So  that 
 xWCeremony  carried  with  it  the  Nature  of  aa  Jr^ 
 gtiment  to  prove  the  true  God,  and  filence  the  Phi- 
 lofophtrs  in  their  feveral  Hypothefes^  conce4:ning  the 
 Etern-tyoithtWorld^  or  the  manner  of  making  it. 
 And  if  the  7^1^^  rejl^d^  it  was  in  imitation  of  God 
 ivbofe  they  were,  and  who  rejling  that  Day  taught 
 them  by  his  Example  to  do  fo  too.  Neither  can  I 
 imagine  t';«V  refi to  befimply  idlenefs^  or  no  more 
 than  a  csjTation  horn  Jewile  labour^  which  was  un- 
 derflood  in  thofe  Days,  as  it  is  thought,  a  piece  of 
 JDivineHVorJhip^  becaufe  done  in  Obedience  to  the 
 Precept,  but  that  rather  they  minded,  infome 
 proportion  the  fence  of  that  vacation.  And,  as 
 'Cod's  rtfi  was  a  refiedion  on  what  he  had,  done  the 
 Six  Days  before,  and  as  the  Pfalmip  ipeaks  (/j  ^ 
 r^jocing  in  his  Wvrks.^  fo  they  may  be  allowed  to 
 fpend  the  D.zyor  Vart  of  it  in  fome  fuch  Holy  Me- 
 ditations. And  examining  into  the  feveral  Benefits 
 arjd  Blcilings,  which  accrued  to  themfelves  by  it, 
 they  were  invited  to  Praifc6'o^,  who  had  been  fo 
 much  a  Father  and  Benefactor  to  them.  And  thus 
 Aiaimonldes  .^  expounds  that  of  Exodus  20.  8. 
 Remember  the  S^tbbath-day  to  San{fifie  it.  (g)  "  Jt  is 
 '^'^  commanded^  faith  he,  to  fancltfie  ttwith  words  ^ 
 "  ^oth  at  coming  in  and  going  out.  M  the  coming  in^ 
 "^^  to  blefs  God  who  hath  given  his  Sabbath  for  a  remem- 
 ^^brance  of  the  Creation  of  the  World^  a  remembrance 
 ''  cfthe  cojning  out  of  ^gypt,  and  who  of  his  love 
 ^*  hdth  chofm^  andfanBiJied  his  Church  above  all  Peo- 
 "  pie.  Aid  at  the  going  out^  to  blefs  him  again^  for 
 "  makiiig  a  feparation  Eciircen  the  holy  and  prophane^ 
 ^^- betxyc(in  light  and  darknefs^  between  \^V2it\  and  other 
 
 ^f)  Pr.  104.31.  {g)  Traa.de  Sab. 
 
 '^  Nations^ 
 
The  Third  J)ialogue.  249 
 
 ''  Nations^  between  the  Seventh-day  and  the  other  Six. 
 60  that  'tis  no  ill  glofsthat  of  Ferus^  on  Exod.  I5. 
 29.  Let  every  Man  abide  in  his  place ;  (h)  Let  every 
 one  retire  within  himfelf  arid  examine  his  Confci- 
 ence,  otherwife  he  is  a  very  ill  obferver  of  this  reji^ 
 who  makes  no  difference  between  G'ooJ  Works  and 
 (ommm  labour^hwz  ecjually  refrains  both^whtn  the  de- 
 fign  of.forbearing  the  latter^  was  only  for  an  op- 
 portunity to  attend  the  other.     The  refi  of  God 
 himfelf  is  not  ftridly   fo.      My   Father  hitherto 
 vrorketh  and  fa  do  /,  faith  Chrift,  John  ^.  17.     He 
 ftill  goes  on  in  the  Works  of  Trovidence^  to  pre- 
 fer ve  and  govern  the  World,  anddofuch  things 
 as  tend  to  his  Glory.     And  thus  we  are  to  apply 
 (j)  his  reft  to  our  felves,  not  in  a  literal  laying 
 sfide  aU  Work,  but  only  fuch  as  are  impediments. to 
 the  proper  Work  of  the  day^  which  h  to  think  oi 
 God  and  adore  him.     And  this  is  indeed  the  (k') 
 TV  \S)ov  ri  Sse/J^ctla^  and  we  ufe  it  as  a  means  to  lead 
 us  to  the  Knowledge  of  God,  and  by  meditating  on 
 the  jfJifiory  of  the  Creation  be  moved  to  magnifie 
 hin> 
 
 An^  it  may  be  Credited,  that  the  Jews  them- 
 felvesfpent  tht  day  \nt\iQ^e exercifes  of  the  Mind^ 
 or  elfe  what  occafionhad  they  for  that  vaft  number 
 of  5)/w^^o^«f5  we  find  among  ^em/  For  there  were 
 in  Jerufalem  befides  the  Temple^  no  lefs  than  460. 
 as  Rabbi  Phinehas  reckons  'em,  though  others  fay, 
 480  and  481.  (0  from  an  Hebrew  word,  in  Jj. 
 I.  20.  whofe  Numeral  Letters,  being  put  toge- 
 ther amount  to  thatfumm.  \nd  that  they  con- 
 itantly  atrended  'em,  appears  from  that  faying  of 
 
 f/j)    M.tneat  apiid  fe  &   conjciemiam   fi/atn  fcriitetur. 
 
 (0  Lex   Sabbati  Opera   humana    non  divina  frohibuit. 
 
 Tertul.  ad  uxor.  Omne  opus  ttiumnon  facies^ de  humana 
 
 Opere  definiit.&cc— Adv.  Mai^ion  ('/i)AtIiap.^<^e  Sab-iO  Sti|- 
 jingf  Iren.  p.  2.  c  6.  §.  ^. 
 
a  5  o  7he  TInrd  Dialogue. 
 
 their  Doctors,  (m)  He  who  lives  in  a  place  ivhere  a 
 Synagogue  is^  and  will  not  go  to  it  mujl  be  accounted 
 a  very  ill  Neighbour.  Now  the  «/e  they  put  their 
 Synagogues  to,  is  partly  difcovered  from  the  two 
 Apartments  they  gave  'em.  The  One  was  the 
 Room  (n)  for  Canonical  Scripture^  where  the  Law 
 and  thQ  Prophets  were  kept  and  read,  (o)  the  Other^ 
 thcroom  of  Tr aditions ^  vihQYQ  the  Sayings  of  the 
 Fathers  were  expounded  and  taught  the  People. 
 So  that  their  bufinefs  there  was  One  xvhile  to  hear 
 the  word  of  God  as  they  had  it  written-^  and  another^ 
 to  be  inflruded  in  fome  things  not  Recorded  in  the  o- 
 thcr  Book,  yet  required  attention,  as  being  taken 
 (fo  it  waS  pretended)/r'ow  the  mouths  of  the  holy  Men^ 
 in  a  way  of  Supplement  or  comment  on  the  other, 
 yet  not  deferving  equal  veneration,  becaufe  we 
 fee  the  Repofitories  were  not  the  fame.  » 
 
 And  that  the  Law  was  read,  and  expounded  in 
 their  Synagogues  on  the  Sabbath-day^  is  evident 
 from  St.  Luke  4. 16.  where  the  Cujlom  of  our  Lord 
 f\\o\Nsx\^Q  Pra&ice  of  X\\tjews^  and  gives  us  an  ac- 
 count of  what  was  done  atfuch  times.  Thevc  we 
 find  (according  to  the  feveral  Stages  we  m^t  with 
 in  the  Arabic  Verfion)  that  they  divided  the  Scri- 
 pture into  feveral  Portions^  one  of  which  they  read 
 every  Sabbath^  and  then  PreachM  on  it.  That  of 
 Jfaiah^  happen'd  to  be  the  Lelfon  of  this  Sabbath^ 
 the  Evangelill  fpeaks  of  above,f;>j  The  Spirit  of  the 
 Lord  is  upon  me — -Which  when  Chriji  had  read 
 fianding  (being  a  Gefture  always  ufed  out  of  reve- 
 rence to  the  holy  Booj^)he  returned  theBook  to  the 
 '{^^Mmifier^and  thta  fate  down(^v^hich  every  Teacher 
 
 (^w)  Maimon.  in  Tephil.  c.  8.  C»)  Domus  libri.Xo)  Ddmus 
 
 doEirina< «  vid  Dr.  Lightfoot  Hot.  Hebr.  {p]   If.  <5i.  t,a. 
 
 (</)  Miniflro  Synagogue-, qui  legenti  adjlittt  fumma  cur  a 
 
 ehfervans  ne  ausd  fa/Jo  aut  iucofigrue  Icgeretur  ,  revocanf^i 
 corrigetiffj  jf  quid  la^fuiif'  pr.  Ughtfopt,on  Matth.  4. 2«J- 
 
 ■..  ^  ■  '  was 
 
T^he  Third  Dialogue,  251 
 
 was  allowed  for  his  eafe)  to  clear  and  apply  it. 
 This  is  further  confirmed  by  St.  Jamcs^  Acis  15. 
 '21.  Mo^ei  in  old  time  hath  m  every  City  them  that 
 Preach  bim^bcin^  read  in  the  Synagogue  every  Sabbath- 
 day^  read  and  preach'd  ^  and  Xh'is  for  many  Genera- 
 ■tions  before,  to  (how  it  the  ujage  oitWix  Anceftors 
 and  no  new  thing.  And  it  is  not  to  be  thought  that 
 t\\tn' Senmns  wanted  /mditories^iox  in  that  paFfage  of 
 St.  J^ukc  it  is  exprelly  faid.  That  all  vronder'd  at  the 
 gracious  words  that  proceeded  out  of  his  Mouth*  And 
 elfewhere,  the  common  People  heard  him  gladly.  And 
 this  not  out  of  Levity  or  principle  of  Novelty^  but 
 as  it  was  the  oldway^  and  in  compliance  with  their 
 Conjlitution  and  Duty,  or  elfe  it  had  quickly  com- 
 menced an  Article  againft  him  and  them  ;,  fo  rigo- 
 rous v/ere  the  Jewi]h  PrieHs  in  the  moil  minute 
 parts  of  their  Religion. 
 
 B.  1  think  they  fay,  the  building  and  ufe  of  Syna- 
 gogues commenced  after  the  Captivity^  when  the 
 Jeiw  returning  from  Babylon  wanted  Places  for  the 
 Divine-worfliip,  and  therefore  the  Temple  being 
 deihoy'd ,  they  erected  thefe  Conveniences  for 
 meeting  together,  as  fome  little  Monuments  and 
 refemblances  of  It.  And  thePriefts  finding  'em  ne- 
 cefiary  for.the  Peoples  edification,  continued  them 
 afterwards  when  the  fecond  Temple  was  quite  finifhcd, 
 z%  places  for  Prayers  and  Sermons,  but  referved 
 the  Sacrifices  as  a  Privilege  peculiar  to  the  other  as 
 the  Mother -Church. 
 
 A.  This  is  the  general  Opinion,  For  thoup-;h 
 St.  J^wfj  fpeaks6f  Ancient  times.^  yet  it  mull;  be 
 underftood  only  of  fome  confiderable  time,  fome 
 time  before  very  fhort  of  Antiquity.  And  whereas 
 it  i  s  threatned,  Levit.  25.  3  t  .  /  will  bring  your  San- 
 ctuaries into  defolation.^  by  which  the  Hebrews  would 
 fignifie  their  Synagogues^  yet  after  the  way  of  Scri- 
 pture in  feveral  Places,  where  for  found-fake  the 
 plural   number   is    ufed ,    ic   means   no  more 
 
 thai^ 
 
1 5  i  Tt^  Third  Dialogue. 
 
 than  (r)  thtJahernack  or  Temple-^  which  from  the 
 ^/wr/e  rooms  or  Divifions  of  it,  i,  e.  the  Court^  the 
 ^/>e,  and  the  Holy  of  Holies^  Vf2LS  called  SanClu- 
 arks^  though  they  were  only  owe /rw(?W6?  or  houfe. 
 That  which  gives  the  utmolt  probability  of  their 
 being  older  than  the  Babylonifh-Captivity,  is,  be- 
 caufe  yi//^])^  Co-temporary  with  King  jDdw^,  faith, 
 (s)  They  have  burnt  up  all  the   Synagogues  of  God  in 
 the  Land.   But  here  the  Hebrew  word  is  of  greater 
 extent  ^  andbccaufe  in  the  general  it  intends  fome- 
 what  ceYtain  and  definite,  therefore  'tis  varioufly 
 applied  to  things^times^^nd  places.     And  if  we  con- 
 iider  it  under  thofe  Limitations,  the  mofl:  credible 
 tranflations  give  it,  it  will  hardly  difprove  the  re- 
 ceived Opinion.     (0  For  the  Syriac^  Arabic^  Chal- 
 dec^  ^thiopic  ,  Greeli^  and  Vulgar  Latme  render 
 it  Feflivals^  and  St.  Jerom  backs  'em  with  this  rea- 
 fon,  becaufe  before  the  Temple  at  Jerufalem  was  built 
 the  Divine  worflnp  confifled  chiefly  in  (u)  tranquillity 
 and  mental  Devotion.     And  he  adds,  that  the  drift 
 of  this  malice  in  taking  away  thofe  diftinftions  of 
 time,  was,  that  the  honour  due  to  God's  Name  might 
 ceafe  in  the  earthy  the  obferving  of  certain  days  be- 
 ing great  k/pi  to  the  Memory,  and  do  not  a  little 
 conduce  to  keep  in  nund  God  and  his^  Blefmgs. 
 And  therefore  with  I'fped  to  this  profec^  of  the 
 Enemy ,    the  ftifling  of  their  holidays  was  more 
 effectual  to  make  them  forget  God,' than  the  bur- 
 ning of  their  Synagogue's  could  be,  boca^ufe  in  this 
 hjl  Calamity,  their- Aflembling  only  was  ^hiud red, 
 but  as  to  the /(5rmer,  it  had  its  effed  on^'emieven 
 within  their  Houfes. '  (ip)  Calvin  willjlpve  this 
 
 (r)  Puta  ttthernaguhitn  vel  templum.  A  Lapide,  Ainfworth 
 in  loc.  {i)  Pf.  74  8.  (0  Perdamiis  omnes  fefiivitates  Dei. 
 Syr.  andChal.  Abmgemus  die^  feftos  de  terra.  ^  Arab.  Siuie- 
 Icere  faciamut  [otennttates  dom.  ^\h.  Vulg.  Lat.  y^-mTTAUJO).- 
 u^iJ  T'i?  espTsif  Kup(«,Sept.'Cw)7'»  mm\i  tranqmllttato  i$  devo^ 
 
 complaint 
 
The  third  Dialopie.  15; 
 
 complaint  of  the  Pfal'"'fl  to  refer  to  the  Days  of 
 XST  And  if  his  conjeaure  be  good,  the 
 words  contain  a  Prophecy  of  Perfecution  in  future 
 AEes  and  therefore  having  no  relation  to  the 
 davs  of  David,  in  and  near  'X^ok  Reign  we  do  not 
 read  of  any  fuch  Defolation,  they  do  not  prove  the 
 Mtnuity  of  thefe  Synagogues 
 
 Yet  fx)  Jofi}hus  hath  thefe  words.  I  was 
 « the  wiU o/Mofes  our  Lm-mahr  that  rve/hmld  not 
 ^U»lyonc  ort^ice  or  ofner  hear  theLawbute^jery 
 "  week,  om,ttmg  other  bufwefs,  we  att  fhould  eome  W 
 "  learn  the  Lawt And  for  this  reafon  he  pre- 
 fers Afofo  before  all  other  to.f-.g'W^whodid  not 
 
 take  the  like  care  to  have  their  People  inftruaed. 
 Butlmieftion  whether  this  Teftiraony  infers  nia- 
 ny  places,  or  only  the  Temple,  where^»/«  did 
 command  the  Law  to  be  read  at  certamfilemnt.mes, 
 (vUsatthe^..ro/«fe./..  Butto  make  this  the 
 Duty  of  every  Satb^tb,  not  one  word  is  recorded 
 intlfe  Law  to  that  purpofe,  neither  m  the J.mpJ. 
 nor  elfewhere.  'lis  not  unUkely,but  that  Jofephus 
 (as  alfo  PfeVwhohas  the  fame  palTage)  might  have 
 anEvetothepraaiceofWer^^e;,  and  apply  the 
 nrecent  of  Mofes  about  reading  the  Law  to  the 
 [nSetationmade  of  it,  at  and  before  h^.  ov,n 
 iime?  When  the  extraordinary  ways  of  inftruaion 
 celling   they  more  frequently  read  the  Law  and 
 
 n  d  Difcourfes  on  it,  fo-^ 'l^^  i»fo™''^°"  I  m«ft 
 People  And  for  further  confirmation,  I  muft 
 not  omit  whatthe  Biftiop  of  E^  hath  noted  on  a 
 Pafiage  that  fell  out  in  the  Days  of  >M  0^) 
 "/T/tl;/«^,  faith  he,  to  be  admired  that  ,f  tc 
 ■'^reading  aJexfounding  thcLaw,had  eenm  conU- 
 ^'mal  k among  the  Jem  evep  SM^'''' ^"yiZZ 
 "jlmld  be  fomdm  the  days  of  Kmg  Jofiah,  onecoff 
 
 Qx)  Ad».  Apion.  l,s.  Cw)  Bifliop  W*"""  ""  ^'^''^ 
 
 (»i{f 
 
4^4  '^'^^  Third  Dialogue. 
 
 "  only  or  Book  of  the  Law  in  the  mojl  folemn  place  of 
 *''' Cod's  vrorf^ip,  i.e.  the  Temple  at  ]cvu^:i\Qm.  y^nd 
 "  ffc^^Hilkiah  the  Priefl  fljould  find  this  Book  hid  in  a 
 "  Corner^  and  prefcnt  it  to  the  King  as  a  'very  great 
 "  rarity.  Every  Mamnay  in  reapm  conceive^  that  if 
 "  the  Ltrvhad  been  commonly  read  and  expounded  tve- 
 *■'  ry  Sabbath^  cither  in  the  7  emple  or  other  Publick  j4f- 
 *'  [emhlies  of  the  Kingdom  of  Judea,  there  could  not 
 "  have  been  fuch  a  fcarcity  of  Bibles  or  Books  of  the 
 "  Law. 
 
 TheQuellion  propofed  by  the  Shmamite's  l/uf- 
 hand  fwhen  fhe  deilred  to  have  an  Afs  Saddled  to 
 ride  to  EUfija^  for  the  recovery  of  her  dead  Child) 
 is  brought  as  an  argument  to  fupport  the  other 
 AlTertion,  becaiifc  he  asks  her,  To  what  end  flie 
 fl'iould  give  herfelf  that  trouble,  fince  it  is  neither 
 the  new  Moon  nor  the  Sabbath^  meaning  the  ftated 
 times 'for  fuch  Applications,  and  th*c  ordinary 
 Days,  (z.j  fiiith  Junius^  to  confult  God  and  hear 
 liisword.  For  in  the  Kingdom  of //J'^6'/,  vfhere 
 Religion  was  much  corrupted  ,  the  more  Pious 
 fort  of  People  ran  hither  and  thither  to  advife  with 
 the  Prophets,  and  no  fooner  heard  they  of  fuch  a 
 Perfon  asi:/?//;^  w^f  "^jbut  by  Flocks  th(?y  immedi- 
 ately veforted  to  him,efpecially  onD.zyjConfecrated 
 to  Religion-  but  we  are  now'fpeaking  of  the  Ordi- 
 nary Minilhy,  and  the  Ordinary  places ,  of  Divine 
 and  Publick  WorAiip,  as  were  i\\t  Synagogues  after- 
 wards, and  I  conceive  this  Palfage  about  the  Shuna- 
 mite  no  proof  of  that  Point,  and  yet  the  whole 
 Scripture  before  the  Captivity  affords  no  bet- 
 ter. •       ' 
 
 B€  it  fo  or  otherwife.  That  which  concerns  us' 
 to  remember  is,  the  t^/^  they  were  put  to  rather 
 tV.anwhm  they  began.     And  as  to  this,  the  very 
 
 Name 
 
The  Third  Dialogue.  i  j  ^ 
 
 Name  (hows  the  defign  of  'em,  for  they  were -in- 
 tended for  Conveniencies  for  People  to  Meet  and 
 Pray  in.  And  fo  (^a)  Mainionides  defines  'em,  and 
 faith,  "  That  vohere-tver  there  was  a  competent  num- 
 "  ber  of  Yews^  and  ten  Men  learned  in  the  Law^  and  of 
 "  fufficient  leifure  to  give  their  attendance^  there  'twas 
 *'^necejjary  an  Houfe  fhould  be  built ^  whither  every  Bo- 
 "  dy  might  betake  himfelf  to  fay  his  Prayers  in^  at  the 
 "  Hours  of  Prayer.  And  this  Houfe  is  called 
 "  a  Synagogue.  Which  no  Man  was  to  pafs  by 
 during  the  Service,  but  all  were  required  to  come 
 to  it,  and  not  to  Pray  at  home  when  they  might 
 do  it  with  the  Congregation.  Women  and  Chil- 
 dren all  went  thither,  the  One  fort  to  hear 
 the  Law  ,  the  Other  to  be  Catechized  in  the 
 principles  of  Religion ,  and  this  fo  Univerfally 
 that  they  were  ftigmatized  and  look'd  upon  with  an 
 ill  Eye,  who  did  not  thus  Affemble  with  their 
 Neighbours  and  Brethren.  'Twould  be  too  tedi- 
 ous to  prefent  you  with  the  many  infcriptions  on  the 
 Wallsof  thefcHoufes,ason  fome  of  our  Churches 
 to  be  fo  many  Lejfons  for  Silence^  Attention^  HumC- 
 lity,  &;c.  to  put  the  Notaries  in  mind  ,  what  be- 
 haviour and  zeal  was  required  from  'em  while  they 
 made  their  appearance  there.  Nor  wiU  I  go  a- 
 bout  to  give  you  every  particular  Prayer  which 
 the  Minifters  ufed,  and  to  each  of  which  the  Con- 
 gregation fa  id,  Amen.  'Tis  very  well  known^  (b) 
 faith  Dr.  Lightfoot^  that  fuch  holy  addrejfes  to  God., 
 with  fome  Portions  of  the  Law  and  the  Prophets^  were 
 the  integral  parts  or  chief  ingredients  of  their  Sabbath 
 Service.  And  in  all  this  their  Worihip  was  folid 
 and  grave. 
 
 And  on  our  Lord's-Day^  it  calls  for  imitation 
 and  comformity,  as  in thofe  times  when  th^  Chri- 
 
 (a)  In  TephiL  {h)  Hora  Hebraic^. 
 
 pi  an 
 
2^6  T/;e  Third  Dialogue, 
 
 ftian  5^!?trftfe  was  Celebrated  in  the  Obfervation  of 
 
 the   fame  particulars,    "  In  forbearing  fecular  Work 
 
 '*■  and  minding  Spintual^  faith  Origen^  fuch  as  meet- 
 
 *'  iitg  in  the  Churchy    and  there  hearing  tbofe  Divine 
 
 "  LeClures^  and  Lefjonspublickly  read  and  explained  to 
 
 *'  the  People, — -To  whofe  words  I  (hall  add  thofe 
 
 of  a  Provincial  Synod  held  at  A<fafcon  in  France^ 
 
 which  Ihovvs  w/jiit  Anciently  was^  and  flmuld  be  Sil- 
 
 ways  done  on  this  Day.     (c)  "  We  ought  to  obfcrve 
 
 "  carefully  the  Lord's- day ^  vohichhath  given  us  a  Neve- 
 
 ^^  Birth  ^  and  delivered  us  from  our  Sins.     Let  no  Man, 
 
 "  therefore  pre  fume  to  attend  his  Suit  ^  nor  plead  caufes^ 
 
 "  nor  pretend  ncceffity  to  yoke  his  Cattel^and  Plough  on 
 
 "  this  Day :  Butfpend  the  time  in  Hymns  a  J  the  Praifes 
 
 "  of  God.      Jud  if  the  Church  be  not  at  too  great  a 
 
 ""  difiance^lethim  be  fur  e  to  haft  en  thither  ^and  pour  forth 
 
 *'^ his  Soul  in  "iears  and  Prayers^making  both  Eyes  and 
 
 "  Hands  fliare  in  the  Devotion.     It  is  the  Everlafting 
 
 "  day  of  Reft  infinuated  to  us   under  the  jhadow  of  the 
 
 ^^  J ewtfh  Sabbath.     And  His  very  meetwefhouldcele- 
 
 ^'' brat e  this  day  with  one  accord^  whereon  we  are  made 
 
 '^  what  we  were  not.     For  we  were  the  Servants  ofSin^ 
 
 '^  but  are  now  become  Children  of  Grace  by  his  Refurre^i^ 
 
 '^  o«,  rohoft  Right eoufnefs  is  itnputedto  us.     Let  us  give 
 
 "  our  Lord  a  free  and  chearful  Service^  by  whofe  Good- 
 
 "  nefs  we  are  ranfomed  out  of  the  dark  dungeon  of  Er- 
 
 *-^  row ^  and  Impiety. And  if  any  Man  negk^s^ 
 
 *''■  and  fets  at  naught  this  our  whokfO'Ke  Advice .^  let 
 '*■  Imn  be  well  afjured^that  Cod  willpunifh  him  as  he  de- 
 '■^  fervt's^  and  hefhall  be  alfo  fubje^itothe  Cenfures  of 
 
 ■  *'  the  Church.     Jf  hsbea  Lawyer  hefhall  loft  his  caufe  ^ 
 
 ■  "■  //  Husbandmen  or  LalJourer^  corporally  fujfer-^  but  if 
 "  in  Holy  Orders^  we  command  him  to  befufpendedfor 
 "  the  f pace  of  Six  Months.  ■ Thus,  or  to  this 
 
 (c)  Concil.  Matif^iOn.C^non.  i,  Ap  id  Caranzara  fub  Gun- 
 thrano  Regc, 
 
 effea 
 
The  Third  Dialogue,  t^f 
 
 cJlfe<fl  that  Canon.  And  thete  area  great  many  o-^ 
 ther  Canons^  Decrees^  Ediiis^  and  Laws  to  the  fame 
 purpofe,  which  perhaps  it  may  not  be  lofs  of  time 
 to  prefcnt  you  with,  to  let  you  fee  the  Piety  of  all 
 Jlges  ill  this  particular,  and  the  care  they  had  to 
 have  the  Lord'S'-day  kept. 
 
 B.  If  the  trouble  be  not  too  great,  I  fhall  be 
 glad  to  hear  'em  collected. 
 
 yi  I  begin  with  the  Emperoui- ConJlantine^vAio^ 
 as  foon  as  he  had  efpoufed  the  intereft  of  Chrijli- 
 ^fy^made  it  his  particular  bufmefs  that  his  fubjedts 
 fhould  reverence  this  Fcjlival^  and  fo  iiTued  out 
 this  Decree  :  (d)  "  Let  all  Judges ,  CiiitenS  and 
 '^  Trade/men  reft  m  the  venerable  Lords-day.  But  as 
 '^  for  fuch  as  live  remote  in  the  Country^  they  may 
 "  have  licence  to  attend  their  husbandry^  becay.Je  it  of- 
 "  ten  falls  out  that  there  is  no  better  day  for  foxving  their 
 ^*  Seed  or  Planting  the  P^ines  ^  and  therefore  let  them  take 
 "  the  advantage  of  the  Weather^  lejl  other iv if c  they  run 
 "  the  hazard  of  hftng  thofe  Ble/fmgs  ivhich  the  Divine 
 "  Bounty  heflows  upon  WJ.Thus  runs  the  Edi{i  in  thd 
 JujlinianCoAt^  about  the  Year  321.  Wherein  it 
 ftemsthe  Farmer  might  work  on  the  Day^  for  fear 
 the  community  fhould  fuiferby  neglecling  the  Op- 
 portunity of  Sowing  or  Planting.  Yet  Eufebius  who 
 lived  in  that  Emperour's  Reign,  and  was  Privy  to 
 all  his  Counfels  of  this  kind,  doth  not  m.entiori 
 t'i\f  Exception^  but  faith,   (e)  "  He  invited  and  fnr^ 
 
 "  red  up  Mankind  to  ohferve  the  day^ particularly^ 
 
 "■  the  whole  Roman  Empire  was  obl'ged  to  it. — 
 
 And  in  his  Panegyfickoa  that  Prince,  he  affirms^ 
 That  Conjlantine  *'  Commanded  all  the  World^as  rrell 
 *'  Jjlc^nis  as  Continent  .J  to  meet  every  V/etk.  and  die- 
 
 (d)  Omnes  Judices,  Sec  — Dat.  Non.  Martii  CriPpo  i. 
 &  Conftant.  1.  Cofs.Cod.  luftin.1. 3.  t.  iz.  deferLs,  (<?)  dc 
 Vit.  Gona.  I,  4.  e.  18.  &  de  hud.  Conac.  17. 
 
 S  "  hraii 
 
15  8 
 
 Voe  Third  f>ialozue. 
 
 ^Hr.ite  the  Lord's-day  (f).  AndSoz.omen  giving  an 
 "  account  of  the  flime  Edi^^  faith,  that  He ,  (the 
 "  EiTiperoiu"  )  required  every  Body^  both  Judges  and 
 "  others^  to  forbear  on  the  day  all  manner  of  bufi- 
 *'  nefs  -^ —  However,  'tis  not  unlikely  but  there 
 "  might  be  fuch  an  indulgence  granted  the  Hus- 
 bandman^ becaufe  Leo  atterwards  takes  notice  of 
 the  reafon,  and  thinks  it  not  ft rong  enough  to  ex- 
 cufe  the  Country  People. 
 
 A  while  after  he  fent  out  another  Proclamation 
 on  thisfubject ;  intended  both  to  quicken^  and  ex- 
 plain the  Lavp  foregoing  •  And  in  this  (g)  Manu- 
 tnijjion  or  giving  Liberty  to  Slaves  and  Servants 
 was  made  another  Exception^  as  being  a  work  of 
 Charity^  and  done  in  imitation  of  the  Lord  Jefus 
 who  lived^  died^znd  on  this  day  rofe  for  our  Redem- 
 ption, to  refcue  us  out  of  the  Tyranny  and  Bon- 
 dage of  the  Devil.  Bcfides  it  did  not  a  Uttle  con- 
 tribute to  the  honour  of  theC/j«rc/:7,and  the  encreafe 
 of  Chrijlianity ,  becaufe  this  ji^  of  difcharging 
 Bondmen,  being  to  be  done  by  or  in  the  Bi/hop^s 
 Prefence,  they  who  had  the  benefit  of  it,  could 
 not  but  refpe^t  them  on  this  account,and  were  more 
 caiily  brought  to  embrace  the  fame  Religion. 
 
 About  the  Year  381.  Gratian^  ralcntmian  and 
 Tbcodofms^  bemgEmperours  ,  an  ^^i;^  came  forth 
 to  prohibit  all  /hews  on  the  Lord's-day.  And  it  did 
 not  only  hinder  the  Jtidgesfrom  fitti<ig  in  open  Court 
 onthe  day  J  but  it  alfo  forbid  all  Arhttrattons  fhither- 
 to  allowed  as  means  of  Peace  j  and  the  taking  Cog- 
 nizance of  any  pecuni^iry  bufinefs.  To  which  Fa- 
 lenttniaK  dL\\d  J'^'alcns  2idd<id^  that  No  Chrijlian  Jlmild 
 on  that  day  be  brought  before  the  Officers  of  the  Ex- 
 chequer^ asbcinr  a  vexation  not  to  be  reconciled  to  the 
 Notion  of  our  Chrijlian  Sabbath. 
 
 f)  EccDHilt,  I.  I.  c.  8.  {g)  Etnr.ncipandi  (^  manumit' 
 tcnltdic  feffocioiciiliccnnarn  habeant  ^  &C.  Vid.  Niceph. 
 Hilt.  I.  7.  Sozoin.l..i.  c.  8. 
 
 Five 
 
The  Third  Dialogue.  259 
 
 Five  years  after.  This  Law  was  revived  by  ra- 
 Untinian^  Theodoftus  and  Arcadius^  (h)  and  fome  o- 
 ther  days  added  for  the  like  Obfervation,  as  the 
 Emperour's  Birtlj-day^  and  the  day  whereon  the 
 Empire  began,with  a  Week  before  and  after  Eafter. 
 
 In  the  Year  425.  a  Petition  was  prefented 
 I'heodofius  the  Tounger,  by  the  Council  of  Carthage^ 
 praying,  That  the  Lnxv  made  by  Gratuin  (much  neg- 
 lected j  againjl  PuUkk  Sights ,  might  be  re-inforced. 
 Accordingly  that  Prince  renevv'd  the  Edi^\^  and 
 Commanded,  (i)  That  the  Cirques  and  Theatres  in  all 
 Places  Ooould  be  Jhtit  up  on  the  Lords' s  day^  and  fome 
 other  Feftivals  which  he  named,That  fo  all  Chriflian 
 People  might  wholly  bend  their  minds  to  the  Ser- 
 vice of  6'ot/,  to  which  thofe  diveriions  were  very 
 prejudicial,  the  multitude-  at  fdch  times  flocking 
 more  thither  than  they  did  to  the  Churches. 
 
 But  the  Edifl  of  the  Emperour  Leo  in  the  Year 
 469,  Zeno  and  Afartian  being  Confuls,  is  much 
 fuller  andftrifter  for  the  Obfervation  of  this  great 
 day.  (h)  ''^  It  isour  mlland^leafure^  faith  he,  that 
 "  the  holy  days  dedicated  to  the  mofi  high  God^  /Jmdd 
 ^^nofbe  fpent  in fenfual  recreations^  or  otherwifc  propha- 
 "  ned  by  fuits  of  Law.  Efpecially  the  Lord's-diy^which 
 ''  Tce  decree  to  be  a  venerable'  Day ,  and  therefore  free 
 "  it  of  all  Citations  J  Executions^  Pleadings  and  the  like 
 ''  avocations .  Let  not  the  Cirque  or  Theatre  be  opofd^ 
 "  nor  Combating  with  Wild  Beajts  fecn  on  it.  And  if 
 *'*'  either  om  Birth- day  or  Inauguration- day  happen  to 
 *'  fall  upon  it ,  voe  require  it  to  be  put  off  till  the  day 
 
 ^\fo!lowiiig If  any  will  pre  fume  to  offend  in  the 
 
 "  Premifes^  if  he  be  a  military  A^an^  let  him  lofe  his 
 "  Commijfion  Jf  other ^kt  hisEJlate  or  Goods  b^  conf.fca^ 
 
 r/j)  Tlmafio  8c  Proin.  Cofs.  Cod.  Juab.  1  3.  t.  n,  (z) 
 Cod.  Theod.  (l^)  Dies  Fejhs  Majeflati  ahiffnv.t  dsarca^of^ 
 &c.  Cod.  Jallin.  1.  3.  t.  11.  de  feriis. 
 
 S  2  "  ted. 
 
5  6o  The  Third  Vuihme, 
 
 o 
 
 "■  ted.  And  whereas  before  in  the  Law  of  Conflan- 
 tine  the  Fjr?mr\\as  permitted  to  attend  his  Work 
 on  this  day,  which  might  fometimes  fall  out  to  be 
 more  proper,  and  feafonable  than  the  reft  of  the 
 JFcck^  this  Emperour  would  not  continue  the  Indul- 
 gencc^  Init  orders  fiifw  to  lorbearas  well  as  their 
 Fellow-Siibjcfts.  (t)  "  For,  faith  h^^As  to  the  pre* 
 *^  tence,  that  by  this  rcjl  an  opportunity  may  he  lofi—-- 
 ''  This  is  a  poor  reafcn,  confidtrmg  that  the  fruits  of 
 *"'  the  Earth  do  not  Jo  much  depend  on  the  diligence  and 
 *'  pains  of  the  Men,  as  on  the  e^cacy  of  the  Sun  and 
 '■  the  hklfwg  of  Cod.  We  cotnmand  therefore  all,  as 
 "  vrell  Husbandmen  as  others  to  forbear  vrork  on  this  day 
 *''' of  our  jReJlauraticn.  For  if  other  People  ("meaning 
 "the  Jews)  keep  the  Jhadow  of  this  day  in  a  folemn 
 *''' rejl  from  all  fccular  Labour  on  their  Sabbath,  bow 
 '*'  much  rather  ought  rve  to  ohferve  and  celebrate  thefub- 
 ''^fiance,  a  day  fn  ennobled  by  our  Gracious  £ord  who 
 ^^'f.i'vedusfrom  deftruMion .—Thus  he.  Yet  he  di- 
 fpcnfcd  with  People's  meeting  on  5«W<^/  in  Order 
 to  compofc  differences,  as  works  tending  to  Charity^ 
 and  the  reconciling  of  Neighbours,  and  therefore 
 thought  it  not  unbecoming  the  day  confecrated  to 
 him,\vho  came  into  thisWorld  with  ^f.^rc^ o«  Earth, 
 oiidgcodnill  toriards  Men,  and  who  died,  arofe  and 
 sfccnded  into  Heaven  to  connrm,and  feal  a  lalting 
 pea^.e  between  liis  Fatlyer  and  Vs. 
 
 In  the  Year  58S.  Cunthrum  King  of  Burgundy, 
 sod  about  two  Years  after  Clotair  King  o{ France  -, 
 And  two  Centuries  forward,  Pepin,  another  King 
 of  France,  iwidzLiivcs  to  the  fame  effedt  ;  but  be- 
 ing confidcr'd  as  the  htis  of  three  Councils,  by 
 them  called,  Afafccn,  Auxerre  and  Frmli,  we  will 
 chufc  rather  to  take  notice  of  'cm  there. 
 
 (0  S>juvqur.m  fruciuunr  pra^fervatio    patetidi  pojfe  vi- 
 deatur,  6cc.  Sraimmu^,  &cq.  Novel,  Leon. 
 
 Charles 
 
7he  Third  Dialogue.        161' 
 
 Ckirks  the  Gre.it,  following  the  Example  of  his 
 Father  Pepm,  convocated  the  Clergy  in  fiyc  feveral 
 Places,  to  make  Canons  for  the  keeping  oi  the  D^y  ; 
 and  withal  publiflied  thh  Edid: :  '•'■  V/e  do  ordain ^  {ai 
 "  it  i:  reoyired  in  the  Law  of  God)  that  no  Mm  do  a- 
 ''*' nj/ fervik  work  on  the  Lords-day.  i,  e.  That  they 
 "  employ  not  themfelvcs  in  the  works  of  husbandry, ^  m 
 "  drejfing  their  Fines,  ploughing  their  ground,  making 
 ''  ^^y-)  fcficing  or  hedging,  grubbing  and  fclimg  trees, 
 "  ^^^^w^  in  the  mines  ,  biulding  houfes ,  plantmg  or- 
 "  chards ;  and  that  they  do  not  go  a  hunting  in  the 
 ^"^  fields,  or  plead  in  the  Courts  of  Jujlice ;  thtt  Wo- 
 "  men  weave  not,  or  drefs  cloth,  do  no  needle-work^ 
 "  or  card  wool,  nor  beat  hemp  ,  ncr  wajh  linen  openly^ 
 "  nor/heer/heep  :  But  that  they  come  all  to  Churchy 
 "  to  magnifie  the  Lord  their  God,  for  thofe  goods ^  things 
 "  which  on  this  day  he  beflo'ved  upon  ^em.  This  Law 
 was,  as  Ifaid,  back'd  with  the  Authority  of  the 
 Church;  Yet  in  a  little  time,  by  the  remifsnefs  of 
 Lewis  his  Succeflbr,  it  became  very  feeble  ;  and 
 thereupon  an  Addrefs  was  made  to  the  Emperours 
 (Lewis  and  Lotharius)  that  they  would  be  pleas'd 
 to  take  feme  care  in  it,  and  fend  out  fome  Precept 
 or  Injunction,  more  fevere  than  what  was  hitherto 
 extant,  to  ftrike  terrour  into  their  Subjefts,  and 
 force  'em  to  forbear  their  ploughing,  pleadin^^,  and 
 marketting,thQn  grown  again  into  ufe.  Which  was 
 done,about  the  year  853' ;  and  to  that  End  a  Syned 
 was  called  at  i?omc  under  the  Popf^o?»  oj  Leo  IV. 
 
 In  this  Century  the  Emperour  Ico^  ilrnamed  the 
 Thilnfopher,  retrained  the  works  of /:>«5iwiaV)',which 
 according  to  Conflantine'sToleration,  was  permitted 
 in  the  Eaft.  The  fame  care  was  taken  in  the  IVe/i^, 
 by  Theodorius  King  of  the  Bavarians,  who  made 
 this  Order,  That,  "  //  any  per  [on  on  the  Lord's  day^ 
 ^"^  yoked  his  Oxen,  or  drove  his  Wain,  his  right  fide 
 "  Oxe  /Imdd  be  forthwith  forfeited  •  or  if  he  made 
 ^^  Hay^  and  carried  it  in,  he  wa%  to  be  twice  admonifljed 
 S3  .     '^fo 
 
i6%         The  Third  Dialogue, 
 
 ''  to  difift^  which  ifhei  did  not ^  he  was  to  receive  no  kfi 
 ''  than  fifty  Jlripes. 
 
 About  the  Year  1174.  The  Emperoiir  Etna^ 
 nuel  Commniis^  confirmed  tbe  decrees  of  his  Prede- 
 cefiburs,  and  forbid  all  avcefs  to  the  Tribunals,  where 
 no  Judge  was  to  fit  except  in  -very  extraordinary  and 
 nccejfury  cafes. 
 
 Thus  the  Civil  Powe--  proceeded.  Nor  was  the 
 Church  backward  to  alTift  in  a  point  which  fo  much 
 concern'd  her  own  Well-being.  And  therefore 
 we  find  a  great  many  Conititutions,  and  Canons  on 
 the  fame  {^jbjed. 
 
 (m)  At  Eli  her  is  a  Town  in  Spain^  a  Synod  met, 
 where  it  was  decreed,  that  "  ^fany  Citiz^en  or  other 
 *•  "■  Ferfon  living  in  or  near  a  City^  ahfented  himfelf  from 
 *'''  the  Church  three  Lord^s-days  together^  he  was  to  be 
 ^■^  keptfd  long  from  the  holy  Sacrament —  In  thofc  days 
 it  feems  a  fiiameful  punilliment. 
 
 Some  Years  after  ,  about  368.  fate  the  Council 
 of  Laodicea^  which  (n)  "  required  Chriflians  not  to 
 judaiz.e  in  keeping  tbe  Sabbath^  but  prefer  the  Lord's- day 
 before  it '^  and  thereon  rejh  from  labour^  if  they  could^ 
 hut  ftill  as  became  the  Frofefjours  of  Chr'iflianity. 
 Here  it  feems  the  claufe  in  this  Canon  (if  they  can) 
 makes  it  not  necelHiry  to  forbear  all  manner  of 
 Work^  unlefs  they  could  well  do  it.  And  fo  Zona- 
 ras  explains  the  place,  as  a  mitigation  of  the  Civil 
 taw ,  which  demanded  an  Vniverfal  Ceffation  of 
 bufinefs  on  Sunday.^  excepting  the  Husbandmen  who 
 might  go  on  in  their  way,  for  fear  they  might 
 not  have  another  day  fo,  favourable  for  their  pur- 
 pofc.  ^wthtrQ  other  Fcopie  came  under  the  fame 
 exception  :  And  Balfamon  inflances  fuch  whofc  Po- 
 
 (ni)  circa  arfhum  507    Cm.  21.  Apud  Ciranzam;'  («)  Ca- 
 
 verty, 
 
Tl:e  V  ird  Dialogue.  2  ^  ; 
 
 verty,  and  wants  juftified  their  Labour  even  on 
 the  Lord's-day  ,  without  offence  to  the  Law  or 
 their  Confcienccs.  1  fuppofe  thefe  words  refpeft 
 the  times  in  v/hich  the  Council  vr.zt ,  and  that  was 
 before  the  Empire  became  Chrijlian^  when  great 
 rwxmh^xs  oi  Men  and  Womm^  who  had  entertained 
 the6'o/pe/,  and  were  willing  to  fubmit  themfelves 
 to  the  Uifcipline  of  the  Churchy  being  in  the  Ser- 
 vice of  Infidel  Mafters,  they  could  not  do  it.  So 
 that  the  ^//Z/opj  and  Fathers  thtn  Afiembled,  took 
 their  Cafe  into  confideration,  and  for  the  eafe  of 
 their  iMinds  declared,they  did  not  exped  iinpolli- 
 bilitiesfrom'em.And  if  their  Mafters  or  Mijlrejjer^ 
 would  not  fufFer  'cm  to  Rejl^  and  go  to  Church  on 
 the  Lord's-day^  they  might  proceed  in  their  Com- 
 mon-work^ without  fear  or  fcruple. 
 
 About  the  Year  401 .  was  held  the  fourth  Coun- 
 cil of  C^>tk7^e,  (0)  which  punifhed  thofe -v^ith 
 "  Excommunication^  who  neglcd^ing  the  folemn  Worj%p 
 ^^  of  God  on  this  and  other  f acred  times^  ffent  the  djy 
 ''Un  Plays  and  the  like  Diverfiom —  (J))  And  in  ano- 
 ther Council,  in  the  fame  City,  not  long  afrer,it 
 was  the  requeftof  the  Bifhops  to  the  Empcrours  then 
 in  being,"  That  allfjghts  and/hoits  (hould  be  laid  a  fide 
 "  on  the  Lord's-day  ,  and  other  folemn  FeflivaU^  on 
 "  which  the  People  ran  more  to  the  Theatre  than  the 
 "  churchy  renouncing  their  Devotion  when  thcfe  vani- 
 "  ties  came  in  their  voay. 
 
 Under  Clodoveus  King  oi France^  met  the  BiHiops 
 in  the  firftCouncil  of Or/f^w^,(^) where  they  obliged 
 themfelves  and  tlieir  Succeltburs  ,  to  be  always  at 
 the  Church  on  the  Lord^s-day^  except  in  Cafe  cf 
 Sicknefs  or  fome  great  Infirmity.     And  becaufe  they 
 
 {0)  Can.  88.  a://  die  folenni,  &c.  Excommitncet<r.  (p) 
 Can.  64.  circa  an.  408.  (q)  Epifcofus  fiipfmmtate^  &c  Lq* 
 glcfi^  die  dom*  deejfe  noi  Itceat.  Can.  31  circa  507, 
 
 S  4  with 
 
J  ^4  7fe  Third  DUIogue, 
 
 with  fomc  other  of  the  Clergy  in  thofe  days  took 
 C^ognizancc  ofjiidicial  mattcr?,therefore  byaCoun- 
 fil  at  Jna^oyi  ^ahout  the  Year  5  18.  in  the  Reign  of 
 Tkodorick  Ring  of  the  G'of^it  was  decreed,that(>) 
 "  Ho  Bifliop  or  other  Perfon  in  holy  Orders  fhould 
 ^' examine  or  pafs  judgment  in  any  civil  Contro- 
 "  vcrljc  on  the  Lord's-day. 
 
 In  the  Reign  of  King  Childebert^  met  the  third 
 Council  of  Orleans  in  France^  and  then  the  Fathers 
 took  feme  pains  to  clear  the  notion  of  the  Cbrijli- 
 an'^ahbath^  and  to  keep  People  from  judaiuvig^ 
 asipanydid  in  that  Age.  Yet  they  all  agreed  in 
 this  and  refclved,  that  (0  *'  Men  fliould  relf  on 
 "that  day  from  Husbandry,  drefllng  Vines,  Sow- 
 "ing,  Reaping,  Hedging  and  the  like,  that  lb 
 "  they  might  have  leifure  to  go  to  Church,  and 
 "  fty  their  Prayers.  Wherein  thofe  v.'ho  offended 
 ''  were  to  be  punilhcd  by  the  Clergy.  And  about 
 feven  Years  thence,  in  honour  of  the  Day^  and  as 
 a  Work  well  becoming  it,  a  Conjlttution  was  made  by 
 the  fame  Prince  in  a  fourth  Council  at  Orleans : 
 That  "  The  Arch-deacon  or  fome  other  Digni- 
 '"■  tary  of  the  Church,  fhould  take  fpecial  care  that 
 "all  Prifoners,  every  L.ord's-daV,  might  be  well 
 
 "  relieved  in  what  their  necelTities  called  for . 
 
 And  herein  he  followed  the  Example  of  theEmpe- 
 rour  Honorkis^  who  by  a  formal  Edict,  and  under 
 (f)  a  ?rc?.t  penalty  commanded  the  Judges  "  To 
 ^'  fi'.fixr  all  forts  of  Piifoners  to  go  abroad  on  the 
 ^'Lords-day  ,  with  their  Keepers,  to  ask  the  Char 
 "  rity  of  well difpofed  People,  and  by  no  means 
 *'  hinder  'em  to  do  theOiKy  oftheDay.And  withal 
 "  permit  'em,  to  goto  the  Baths  on  thofe  days  to 
 ^'  cleanfe  and  rcfrelh  themfelves. 
 
 (0  Conc'I.  Tirr:TCon.  Caaon  4.  0)  Concil  Aiue!.  Can.   11. 
 ifiica  54p.Hpud  Qararz  [t)  A^ixi  30.  /i^Trf.Baron.jil  .iiiuum  409. 
 
 .      •    '         ,  Not 
 
7 he  Third  Dialogue.  q6^ 
 
 Not  above feven  Years  after  this,  the  fiiine  Chih 
 debert^  had  another  Conjlitut'wn^  which  forbid  (/^) 
 *'  Bnnfavrices^  to  ramble  from  Village  to  Village  oa 
 "  t\\Q.  Lord's -day. 
 
 Andbecaufe,  notvvithftanding  all  this  care,  the 
 D.Tyvvas  not  duly  oblerved,  the  BiHiops  weic  a- 
 gain  fummon'd  to  Mafcon^  a  Town  in  Pyur^imcy^ 
 by  King  Gunthmm^  and  there  tliey  framed  this 
 Canon,  (w)  "Notice  is  taken  that  Chi  illian  Peo- 
 *'  pie  very  mnch  ncgled,  and  flight  the  Lord  ?- 
 *''day,giving  thenifelves,as  on  other  days  tocom- 
 "•  nion  VVoik,to  rcdrefs  which  Irreverence  for  the 
 '^  future,  we  w;irn  every  Chriftian  who  bears  not 
 "that- name  in  vain,  to  give  Ear  to  our  nd  vice, 
 "  knov^?ingwe  have  a  concern  on  us  for  your  Good, 
 "  and  a  Power  to  hinder  you  to  do  Evil.  Keep 
 "then  the  LordVday,  the  day  of  our  New  Diith, 
 "whereonwe  were  delivcrpd,  c^c.  as  before. 
 
 About  a  Year  forward,  there  was  a  Council  ^st 
 Karhoyi^  which  forbid  {x)  "All  Per  Tons  of  wJint 
 "Country  or  Qjiality  foever,  to  do  any  fcrvilc 
 "■  Work  on  the  Lord's-day.  But  if  any  Man  pre- 
 "  fumed  to  difobey  this  Canon,he  was  to  be  fined  if 
 "a  freeman,  and  if  a  Servant,  feVerely  lafhcd. 
 Or  as  Smjrjreprefentsthe  penalty  in  the  Edid  of 
 King  Recarechis^  v^.ich  he  put  out,  near  the  fame 
 time,  to  ftrengthen  the  decrees  of  the  Council, 
 "  Rich  men  were  to  be  punifh'd  with  the  lofs  of  a 
 
 00  Apud  Sirmond.  A.  D.  5^4.  Bahfatrjces,  morrjce-diVi- 
 err',  orfonie  fuch  People,  who  wandred  up  and  do^t-n  ^t  all 
 Hours  and  lead  very  lewd  live?.  Du  Frcjrs  tliinks  the  word 
 midook  for  Da-»J<ffrices,  from  Danfer  S.iitare,  and  perh..ps 
 it  may  h.ive  a  Fiench  Etymology ,  CbiLL-hert  ndn^  it 
 in  the  Epiftle  he  wi  t  fpr  the  rootin?  out  therelicks  of 
 idotifry.  («0  Cor.ci!.  Matifc.  l.Can.  1.  A.  D.  J87.  (-vj  Om- 
 Vi:  hcmn^  6<c.  Can.  4. 
 
 *.'iyipicty 
 
^66  The  Tt/trd  Dialogue, 
 
 "Moiety  of  their  Eftate?,  and  the  Poorer  lort 
 "  with  perpetual  banifliment. 
 
 In  the  Year  of  Grace  590.  Another  Synod  was 
 held  at  (y)  jiuxerre  a  City  in  Champin^  in  the 
 Reign  of  C/ot^/>  King  of  France^  where  it  was  de- 
 creed,or  rather  a  Canon  renew'd,  made  by  his  Pre- 
 deceflbr  C^/Tpmc,  twelve  Years  before,  that  "No 
 "  Man  fhould  be  allowed  to  Plough,  nor  Cart,  or 
 "  do  any  fuch  thing  on  the  Lord's-day. 
 
 Afterwards,  about  the  Year  627.  as  Caranzjt 
 dates  it,  was  alTembled  the  third  Council  of  Toledo^ 
 intended  chiefly  againft  the  Arrian  Herefte^  which 
 had  got  footing  in  5^^m,and  with  it  a  great  negledt 
 of  the  Lord'S'djy^  which  they  took  notice  of  Canon 
 lid.  (2^)  "  An  irreligious  Cuftom  has  prevailed  a- 
 "^noag  the  Common  People,  to  give  themfelves 
 "  lip  to  lafcivious  dances  on  the  Fefti\ials  of  the 
 "  Saints,  atid  other  Solemn  times ,  when  they 
 ''  fliould  attend  at  the  Divine  Service,  and  not 
 *'  only  fing  unfeemly  Songs ,  but  thereby 
 ''  difturb  and  Poifon  others,  who  are  better  dif- 
 ''  pofed-  which  mifchief  that  it  may  be  removed  out 
 *'  of  all  the  Pi;ovinces,the  Council  leaves  it  to  the  fi- 
 *'  delity,  and  care  of  the  Miniflers  and  Judges — 
 Accordingly  Recaredia  took  great  pains  to  fee  it 
 executed,  and  great  punifhments  were  infli(f^ed  on 
 the  Contumacious.  This  Canon  indeed  with  fome 
 others,mean  for  the  moft  ^■an[pbfc^nas  roluptates2 
 immoral^  and  unwarrantable  Pkafures ,  becoming 
 neither  the  Lord's-day^  nor  any  other  day  of  the 
 Week,  fuch  as  IVomon  s  Dancing  Awaked  ,  and  Men 
 Fightiyig  till  they  killed  *one  another,  yet  the  rea- 
 fon  reaches  all  dive-fions  whatever,  fo  far  forth  as 
 they  are  found  injurious  to  the  honour  and  worftiip 
 
 (y)  Antitiodorenfis  Synod,  (,:^}  Irreligioja  confu£tudo,$cc. 
 eo.icTolct;  s.C.m.^i. 
 
 ■Qf 
 
The  Third  Dialogue.  2  6^ 
 
 of  the  Day^  while  People  make  it  no  more  than  an 
 Opportunity  to  indulge  their  Sins,  and  as  oiuHomily' 
 fpeaks,/e>''Z/e  the  Devil. 
 
 At  Chalons  a  City  in  Burgundy^  about  the  Year 
 654,  there  was  a  Provincial  Synod ,  which  con- 
 firm'd  what  had  been  done  by  the  third  Council  of 
 Or/f^w(*),aboutthe  Obfervation  oi  the  Lor  d's'Da}\ 
 namely,That  (a)  "  None/hculd  plough  or  reap^  or  da 
 any  other  thing  belonging  to  Husbandry^  en  pain  of  the 
 cenfures  of  the  Church.  —Which  was  the  more  mind- 
 ed, becaufe  back'd  with  the  fecular  Power,  and 
 by  an  Edict  menacing  fuch  as  Offended  herein, 
 who,  if  Bondmen ^w'tvQ  to  be  fouiidly  beaten^  but  if 
 free  had  three  admonitions^  and  then  if  faulty  loft 
 the  f/j/Vii  part  of  their  Patrimony,  and  ifftilloblti- 
 nate  were  made  Slaves  for  the  future. 
 
 And.  in  the  firft  Year  of  Eringius^  about  the 
 timiCofPope  Jgatho^  there  fate  the  12th  Coniv 
 cil  of  To/t'(io  in  Sp^/»,(t)  where  the  Jews  were  forr 
 bid  to  keep  their  own  Feltivals,  but  fo  far  at  leail 
 obferve  theLor<i'5-JD<.7>',asto  do  no  manner  of  work 
 on  it,  whereby  they  might  exprefs  their  contempt 
 oiChrifioxhis  Worjlnp. 
 
 In  the  Year  692.  was  held  the  6th  General 
 Council  at  Conjlantimple  ^  where  were  prefent 
 r25  Bifhops,  the  Emperor  himfelf,  Conflantim/.s 
 Pogonatus^  being  Prefident.  The  great  qucftion 
 in  it  was  concerning  the  Anions  and  Wills  of 
 Chrift,  which  beingthroughly  difcufs'd,  rbey  con-, 
 demned  in  the  IfTue  Sergius^  and  his  Adherents, 
 who  in  the  defence  oi  Hutychianifm^  \i\Q3idcd  that 
 there  was  but  one  Will  in  Chriil.  But  before  they 
 broke  up,  they  made  two  Canons  relating  to  the 
 Subject  we  are  upon  j  The  firil;  reflected  the  An- 
 
 f*J  Concil.  Anrcl.  ?.  Can.  i  i.  (d)  Concil.  Cabilonen.  Canon. 
 i8.spud  Caran.  (h)  Cpnci!.Tolet.ia.c.9.9inidBinimn  c:rc^  681. 
 
 Riverfary 
 
l6i  The  Third  Dialogue. 
 
 niverfary  of  thq  Lord's  RefurreCiion^  which  they 
 would  have  to  confifl  of  a  full  Week,  and  to  be 
 fpent  in  Attendance  at  the  Church  ,  In  finging 
 Pfalms  and  Hymns^  and  Spiritual  Songs^  in  a  con- 
 fi ant  reading  of  the  Holy  Scriptures^  in  frequenting  the 
 B.  Sacrament ^with  the  like  Tefiimonies^  and  evidences 
 of  celebrating  that  great  Fejlival ,  which  that  it 
 might  be  the  better  kept ,  they  prohibited  jiU 
 Horfe-races  and  other  ftghts^  apt  to  draw  People  afide 
 from  thofe  Divine  Services.  And  then  for  the 
 Weehly  Commemoration  of  that  great  Miracle  of 
 Chrift's  riling  out  of  the  Grave,  which  makes  the 
 Lord's-day  fo  folemn  among  us,  they  further  added. 
 That  if  any  Bifhop  or  other  Clergy -man^  or  any  of  thq, 
 Laity  ahfented  himfelf  from  the  Church  three  Sun- 
 days together^  except  in  cafes  of  very  great  necejfity^  if 
 a  Clergy  man  he  was  to  be  depofed^  if  a  Lay -man  debar- 
 red the  Holy  Communion. 
 
 At  Dingofolinum^  a  Synod  m.et  about  the  Year 
 772.  Ta(]]lo  (c)  being  Duke,  where  a  Conjlitution 
 was  made  ,  to  inforce  the  Obfervation  of  the 
 Lord^s-day^  According  to  the  directions  of  the  Civil 
 Law^  and  the  Decrees  of  former  Councils.  And  if 
 any  offended  in  this  kind^they  were  to  be  punifhed  in  the 
 fame  manner^  as  the  Law  and  thofe  Councils  had  ap- 
 pointed, (d)  Or  as  Avicen  fpeaks.  Let  every  Afan 
 abfiainfrom  pr»phane  employments  and  he  intent  on 
 Gods  IVorfhip^  if  My  Man  (liall  work  his  Cart  on  this 
 day^'  ordoanyfuch  comn^on  Bufinefs.^  his  Team  fjjall 
 be  preftntly  forfeited  to  the  publickufe^  and  if  the  party 
 p^rfifis  in  his  folly,  let  him  he  fold  for  a  Bondman. 
 
 Some  time  after ,  difputes  arifing  concerning 
 the  Dodrine  of  the  B.  Trinity^  and  the  Incarnation 
 
 {c)  D.  of  the    Biiorutns    [Bavarians  ~\    C-ir.    i.     (^ 
 
 Uilt  I,  5. 
 
 of 
 
TheVnrd  Dialogue,  1^9 
 
 of  the  fecond  Perfon,  {e)  Charks  the  Great^  fum- 
 m(5h'd  the  Bilhops  to  FriuH  in  Jtaly^  where  Pauli- 
 nus  Patriarch  of  Acjuikia  being  Prefidenc,  they  de- 
 creed, ''  That  all  People  Ihould  with  due  reve- 
 **  rence  and  devotion  honour  the  Lovd's-Day,  be- 
 "  finning  on  the  Evening  of  the  day  before,  and 
 "  that  thereon  they  more  efpecially  abftain  from 
 "all  kind  of  Sin,  as  alfo  from  all  Carnal  Ads 
 "  and  fecular  Labours :  And  that  they  go  to 
 "  Church  in  a  Grave  manner,  laying  afide  all  fuits 
 "  of  Law  and  Controverfies,  which  might  hinder 
 "  'em  to  praife  God's  Name  together. 
 
 Under  the  fame  Prince,  another  Council  was 
 called  at  (/)  Frankford  in  Germany^  about  three 
 Years  after  the  former,  and  there  the  Limits  or 
 Boundaries  of  the  Lords-day^  were  determined 
 from  Saturday  Evening^  to  Sunday  Evening^  that  ^o 
 there  might  be  Uniformity  in  the  time  of  their 
 Worlhip,  and  the  Confcience  made  eafie  by  the 
 certainty  of  the  Hours,  when  they  were  to  begin 
 and  end  that  days  Service. 
 
 The  fame  Emperour  made  a  Conftitution,  (^) 
 *'  That  there  (hould  be  no  Markets  on  the  LordV 
 "  day,  but  only  on  fuch  days  as  were  alotted  for 
 "  fervile  Bufinefs.  And  this  he  the  rather  did  to 
 Countenance  what  was  decreed  by  the  Bifhops,  in 
 Five  Councils  at  Menti,^Rheiyns^Tours^  Chalom  and 
 Juries  ,  which  he  called  together  the  fame  Year 
 {Z\  3.3  all  which  forbid  Markets,and  other  World- 
 ly matters  to  be  done  on  this  day. 
 
 (li)  "  We  forbid  (faich  the  Council  of  Arki) 
 "  publick  Markets,  civil  Difputes,  and  pleadings 
 
 s 
 
 CO  CIrci  annum  Chriftf.  791,  &  Temp.  Hadruni,  a 
 P<<ulino  Aquilficnfi  convocaf.  in  caufa  Trinitat's  c.  13. 
 (/)  Car).  2  .  anno  794.  {g)  Gapitul.  EcCicf.  C  M.  n.  (/.} 
 Coiic  Arel.  4.  Can.  16.  ajnud  Bin. 
 
 ''on 
 
17°  The  Third  Dialogue. 
 
 *' on  the  Lord  Vday ;  asalfo  Husbandry,  and  all 
 *  manner  of  Work,  except  fach  as  is  proper  Tor 
 *'  the  day,  and  becomes  the  Divine  Worlhip. 
 
 "(/)  Let  there  be  no  Markets  or  Pleadings  on 
 *'  the  Lord's-day(faith  the  Council  of  Incurs)  which 
 "  Chriftians  ought  to  fpend  in  the  Praifes  of  G»d, 
 'Sind  Thanks  for  his  Bleffings,  and  to  continue  in 
 "^  fo  doing  untill  the  Evening. 
 
 (k)  "  We  have  decreed  (faith  the  Council  of 
 *■'■  Afcntz.)  that  the  Lord's-day  be  obferved  with 
 "  ail  due  Veneration.  And  that  People  to  this  end 
 "  forbear  all  common  work,  from  buying,  felling 
 "  and  the  like  -,  And  that  no  Criminal  caufes  be 
 ''heard,  in  order  to  punifli  Malefa(f[ors  by  Death 
 "  or  otherwife. 
 
 (/)  "  In  conformity  to  theLord'sCommandCfaith 
 "  the  Council  oiRheirr.s)  let  no  Perfon  prcfume  to 
 "  do'any  ordinary  Work  on  Sundays,  nor  profe- 
 "  cute  Law  fuits,  nor  goto  Fairs  or  Markets  ^  nor 
 "  in  a  yniblick  way  to  diilribute  doles,  though  in 
 "it  felfa  work  of  Humanity  and  Charity. 
 
 Th\^sfou■|'  of  the  aforeiaid  Councils  fpake ;,  but 
 the  Fifth  ^  that  of  C;6.'ifc?u  taking  notice,  thatnot- 
 withftanding  the  induihy  of  tlic  Church  in  feveral 
 AlFcmblies  before,  the  D^y  was  much  negledted, 
 they  entreated  tl*e  help  of  the  fccjlar  Power,  and 
 delircd  the  Emperour  by  fome  Decree  or  Law  of 
 his  to  provide  for  the  ftridter  Obfervation  of  it. 
 Which  he  accordingly  did,  and  left  no  Stone  un- 
 turned, to  fccure  the  honour  of  the  X).7y,  and  re- 
 flrain  his  Subjects  from  abufmg  it. 
 
 His  care  fnccceded;  and  during  his  Reign  the 
 Lord's-day  bore  a  confiderablc  Figure.     But  after 
 
 CO  Conc^Turon.  3.  Tub  Car.  Mag.  [8i5]C3n.  40.  (^k) 
 Cone.  Mofuint.  fub.  Car.'M.  (Canon,  37.  (0  C-inon  ^5  — 
 fub  Car.  M.  apud  Binium: 
 
 bis 
 
The  Third  Dialogue.  271 
 
 his  deceafe,  it  put  on  another  Face.  And  there- 
 upon Pope  Eu^enius'm  a  Synod  held  at  Ro77je^  about 
 the  Year  825.  obferving,  that  there  were  certain 
 Perfons,efpecially  Women,whofpent  their  time  in 
 Dancing,  Singing,  &c.  he  gave  diredions  "  That 
 *'  the  Parifh-prieft,  Oiould,  from  time  to  time,  ad- 
 "  monifh  fuch  offenders,  and  wifh  'em  to  go  to 
 "  Church  and  lay  their  Prayers,  left  otherwife 
 "  they  might  bring  fome  great  calamity  on  them- 
 *"felvesand  Neighbours. 
 
 But  thefe  Paternal  Admonitions  turning  to  lit- 
 tle account,  a  Provincial  Council  was  held  at  (w ) 
 P^m  about  three  Years  after,  under  Lewis  and 
 LothartHs  then  Empcrours,  [^829]  wherein  the 
 prelates  complain  that  "  The  Lord's-day  was  not 
 "  kept  with  that  reverence  as  became  Religion, 
 *' and  the  practice  of  their  Forefathers,  which  was 
 "  the  reafon  that  God  had  fent  feveral  Judgments 
 "  on  'em,  and  in  a  very  remarkable  manner  punifli- 
 "  ed  fome  People  for  flighting,  andabufing  it.  For 
 "(fay  they)  many  of  us  by  our  own  Js.no  wledge, 
 '*  and  fome  by  hear-fay  know,  that  feveral  Coun- 
 ''  trymen  following  their  Husbandry  on  this  day, 
 *^  have  been  killed  with  Lightning,  others  being 
 "  feized  with  Couvulilons  in  their  joints,  have  mi- 
 "  ferably  perifhed — Whereby  it  is  apparent,  how 
 "  high  thedifpleafure  of  God  was  upon  their  neg- 
 "  leS:  of  this  day.  And  at  laft  they  conclude, 
 that  "  In  thefirft  place  the  Priefts  and  Minifters, 
 "  then  Kings  and  Princes,  and  all  faithful  People 
 "  be  befeechcd  to  ufe  their  utmoll  endeavours, 
 "  and  care  that  the  Day  be  reftored  to  its  honour, 
 "  and  for  the  credit  of  Chriftianity  more  devout- 
 "  ly  obferved  for  the  time  to  come. 
 
 (m)  Cone.  PariCCan.  50. 
 
 And 
 
lyl  The  Third  Dialogue, 
 
 Ai^nd  although  Afatrimony  he  zn.  holy  Si^'/t,  and 
 Eyribiem  of  the  Ilrict  Vnion^  that  is  between  Chrifi 
 and  his  C6«>'f  3 ,  and  therefore  no  iindecent  or  im- 
 proper Work  for  fuch  a  day  as  this ,  fequeflred, 
 and  coiifecrated  to  the  ufes  of  Chriflian  Religion, 
 yet  for  as  much  as  at  fuch  a  time,  there  is  more 
 LJghtnefs  and  l^amty  ,  than  well  comports  either 
 v\hich  the  Th'm^  icfelf  or  the  Fcftival^  it  was  de- 
 cveed  about  fevenYears  after  in  a  Council  2ii^keri(n') 
 under  Lems  thcGodly^lhwi  "  Neither  Pleadings,nor 
 *'■  Marriages  fliould  be  allowed  on  the  Lord's-day— 
 And  it  was  added,  that  '^*"  As  far  as  it  waspofiible, 
 "  there  Ihoiikl  be  laid  afide  that  ill  Cullom,  then 
 '■prevailing,  of  communicating  feldom^  and  care 
 "  was  to  be  taken  to  have  the  Sacrament  Admi- 
 "nillred  every  Lord's-Day,  for  fear  it  might 
 "•happen,  that  the  long  abfence  from^the  Holy 
 "  Communion  might  indirpofe  People  for  Salva- 
 "  tion. 
 
 (o)  Three  Years  after 't^hls,  another  Synod  was 
 called  at  Romc^  by  the  aboveddd  Emperours,  and 
 Pope  Leo  the  fourth,  where  it  was  ordered  more 
 exaftly,  that  "  No  Man  (houid  from  thence  forth 
 '•  keep  or  frequent  Markets  on  the  Lords-day,  no 
 "  not  for  things  to  be  prefently  eaten,  nor  to  do 
 '^  any  work  belonging  to  Husbandry. 
 
 (f)  jHcYardm  Archbiihop  of  Toun  took  thefc 
 Precedents,and  as  far  as  his  Jurifdiction  went,for- 
 bid  all  fervilc  Works,  obfccne  Language,  and  Mdr- 
 ketings  on  the  Lords-Day^  which  he  required  to 
 be  religioully  kept/i'ow  .i^w/'im^  to  Evening.  And 
 this  was  about  the  Year  '853. 
 
 C«)  C':>nc  Aqnifgran.rub  Lucloyicopio.836.C.i.3.n.  r8  21. 
 ajiu;!  Sir.noiid.  de  Concil.  G<illi.  (»}  CHnon.  30.  circi  8j-(, 
 ip)  Dedi;Dom.  a  vef'pere  adve/pe-din  celebrctiir.  CspUuIa 
 Her.ird.  A'. ciii'jpircopi  Tuuo;i.  Temp.  Nicolai  F.ip:t  &  Cnol. 
 Calvi  circa  85S.  c.  2.  apud  iirmond.  Tom.  3. 
 
The  Third  Dialogue.  275 
 
 (q)  In  th'e  fame  Year,  the  Bulgarians  fent  fomc 
 Queltions  to  Pope  Nicholas^  to  which  they  de- 
 fired  Anfwers.  And  that  which  -concerii'd  the 
 Lord's- Day ^  was.  That  they  fhould  defifi  from  all  fe- 
 cular  Work^  and  Carnal  pleafures^  or  whatever  contri" 
 hutedto  defile  the  Body^  and  do  nothing  hut  what  a^ 
 greed  with  the  day.  The  Lord's  Work  on  the  Lord's- 
 day. 
 
 This  care  ufed  in  the  Wefi^  to  keep  up  the  Dig- 
 nity of  our  Weekly  Feftival ,  invited  the  Empe- 
 rour  Lro,  furnamed  the  Philofofher^  to  fend  out  the 
 Edid  in  the  Eaji  I  before  mentioned.     Wherein 
 taking  notice  of  Confiantine\  Indulgence  to  Hus- 
 bandmen^  he  cenfures  it,  and  faith,  "  It  is  our 
 "  Will  and  Pleafure,  according  to  the  true  mean- 
 ''  ing  of  the  Holy  Ghoft,  and  of  the  Apollles  by 
 "  him  diredted,  that  on  the  Sacred  day  whereon 
 "  we  were  reftored  to  our  Integrity,   all  Men 
 "  Ihould  ceafe  from  Labour,  neither  fk  Husband- 
 "  men^nor  others  putting  their  hand  to  prohibited 
 "  Work.   For  if  the  Jews  did  fo  much  reverence  to 
 "  the  Shadow^  ought  not  we  to  honour  the  Sub- 
 ^^  fiance^    I  mean  the  Day ,  which  the  Lord  ho- 
 "  noured,  by  refcuing  us  from   the  Captivity  oi 
 "  Death?  Are  not  we  bound  to  keep  it  inviolably, 
 "  and  be  contented  with  the  liberal  Grant  we  have 
 "  of  all  the  reft,  without  encroaching  on  this  one, 
 "  which  God  hath  named  for  his  Service  ?— 6*^ 
 This  was  towards  the  Conclufion  of  the  Ninth 
 Century,  (r)  About  which'  time  Riculfus  Rilhop 
 of  the  Suejfones  formed  an  Ecclefiaftieal  Conftitu- 
 tion,  wherein  complaining  that  fome  ill  People 
 made  no  Confcience  of  going  to  Market  and  do-^ 
 ing  fuch  other  things  on  the  Lord's-day^  which  all 
 
 (q)  Nicolai  I.  refponfa  ad  confultaBalRarorusn,  S58.    (r) 
 Conftitutio  Riculfi  Ep.  Sueflbnum  anno  889. 
 
 T  Laws, 
 
174  ^^^  Third  Dialogue. 
 
 Laws,  divine  and  humane,  forbid  'era  to  do,  he 
 decrees  that  "  All  imaginable  care  was  to  be 
 "  taken  to  redrefs,  and  put  a  Hop  to  thofe  un- 
 "  godly  Gonrfes,  as  being  a  great  tolly  and  (hamc, 
 "  that  any  Chriftian  fhould  fo  overlook  the  day^ 
 *' which  is  the  Memorial  of  Chrift's  Refnrrcdion 
 *'and  our  Redemption  by  him, and  fo  eagerly  pur- 
 "  fue  his  fecular  gain  at  a  time,when  he  ought  to 
 "  be  employed  in  holy  Offices  for  God's  Honour,' 
 "and  the  Good  of  his  own  Soul,  andtheirs  be- 
 "  longing  to  him. 
 
 (^)  Six  years  forward  was  the  Council  of  Fri- 
 burgh  in  Germany^  under  Pope  Formofus -^  and 
 there  according  to  the  decrees  of  the  Father's  a  Ca- 
 non was  made,  "To  forbid  even  thofe  of  higheft 
 *'  Q]iality  to  go  themfelves,  or  to  compell  others 
 *'  to  attend  at  the  Courts  of  Juftice  on  tiie  Lord's- 
 "  day,  which  they  weretofpend  in  Prayers,  and 
 "  Devote  wholly  to  the  Service  of  God,  who  o- 
 "  therwife  might  be  provoked  to  Anger. 
 
 (t)To  the  famepurpofe  was  there  another  CA' 
 TiOmtErfordt ,  "  To  prohibit  all  Law-fuits  and 
 *'  Pleadings  on  the  Lord*s-day,  and  other  Fefti- 
 J'  vals  according  to  the  Ancient Conilitutions. 
 
 r«)  And  in  the  middle  of  the  next  Century,  a 
 Council  was  held  at  Coy  in  Spain^  under  Ferdinand 
 King  oiCaJlik^  in  the  days  of  Pope  Leo  IX.  where 
 it  was  concluded,  that"  All  Chriftians  Ihould  be 
 "  admonifhed  tYtvY  Saturday-E'uemng  ^  to  go  to 
 *'  Church,  by  way  of  preparation  to  the  Lord's- 
 "<5fr/>' following,  which,  was  to  be  intirely  confe- 
 *'  crated  to  the  hearing  of  Mafs.  And  no  Pcrfon 
 "  was  to  prefume  to  Travel  thereon,  unlefs  for 
 "  Devotion  fake,or  to  bury  the  dead,or  to  vilit  the 
 
 (jJ  Cone-  Tribur..  ca.   55.  npud  Binium,  895.  (r)Ci.  Z. 
 apud  Bin.  5731.  (u)  SubFerdin.  M-  1050.  apudBioiam. 
 
 -  "  Sick, 
 
The  Third  Dialogue.  275 
 
 *'  Sick,  or  cany  expreflcs  for  the  fecurity  of  the 
 "  State,  againlt  the  attempts  of  the  Saracens. 
 
 (w)  ?opt  Gregory  IX.  in  the  Year  i228,reckon- 
 ing  up  the  days  to  be  kept  holy,concludesthat  "No 
 "  procefsfhould  hold  good,norSentence  be  offeree 
 "  if  pronounced  on  thofe  days,though  both  parties 
 "agreed  to  it. 
 
 The  Council  of  Lyons  fate  about  the  Year  1 244. 
 audit  reftrained  the  People  from  their  ordinary 
 Work  on  the  Lord's-day^  and  other  Feflivals,  on 
 "  pain  of  Ecclefiaftical  Cenfures,  unlefs  in  cafes  of 
 "  very  great  NsceJJlty^  and  wherein  Charity  was 
 "  concern'd. 
 
 (x)  Thirty  eight  years  forward  was  the  Coun- 
 cil oiAngeirs  in  France^  (called  by  Ptolemy  Julio - 
 magus)  in  Anjou^  which  forbid  Millers  by  Water^ 
 or  otherwife  to  grind  their  Corn  from  Saturday  Even- 
 ings tiU  Sunday  Evening^  and  it  was  further  order  d^ 
 that  at  fuch  times  the  Barber  ditfo  fhould  dejiji  from 
 his  Trade. 
 
 In  the  Year  1322.  a  Synod  was  called  at 
 f^aUadolid  in  Cafiile^  and  then  was  ratified  what 
 was  formerly  required,  that "  None  fhould  follow 
 *'  Husbandry,  or  exercife  himfelf  in  any  Mechs^- 
 "  nick  employment  on  the  Lord's-day^  or  other  holy- 
 "  days.,  but  where  it  was  a  Work  of  NecefTity  or 
 "Charity,  of  which  the  Minifter  of  the  Pariin 
 "  was  tp  be  judge. 
 
 (>)  At  a  Synod  at  Sens  in  France^  1 5  24.  the 
 Bilhops  complaining  that  the  Devotion  of  Chrifti- 
 ans  waxed  cold,  and  that  idle  and  yain  People  on 
 thefe  days  gave  themfelves  up  to  furfeiting  and 
 drunkennefs,  plays  and  wantonnefs,  rather  than 
 to  Prayer  and  the  like   Divine  exercifes ,  they 
 
 itv)  Decret.  1.2.  dcferiis,  c.  5.  (a:)  1282.  (y)  Apud  Bochel- 
 lum. 
 
 T  2  there- 
 
2  7^  Tfc^  Third  Dialogue, 
 
 thereupon  order,  tHat "  The  Redors  of  Churches 
 "  {hall  Admonilh  their  Parifhioners ,  to  frequent 
 "  holy  Places  on  fuch  days,  and  there  to  Wor- 
 "  (hip  of  God  with  a  Pious  Mind,  and  ardent  ^f- 
 "fedion,  and  attentively  hear  the  Word  of  God, 
 "  and  what  is  Preached  from  it. 
 
 (z.)  But  Monitions  of  this  kind  being  found  too 
 weaktoreftrainthe  People  from  prophaning  thefe 
 days^  by  pleafures  or  common  bufmefs;,  it  was 
 further  decreed  in  a  Synod  two  Years  after,  that 
 "  On  Holidays  all  matters  of  Judicature,  Sales, 
 "  Merchandize,  Luxury,  Drunkennefs,  Plays  and 
 "  Fairs  fhould  ceafe.  Thofe  who  offend,  let  'em 
 "  be  cited  befbre  us  or  our  Official. 
 
 («)  And  becaufe  on  the  Anniverfaries  of  the 
 Saiflts,  many  fports  and  diverfions  were  in  ufe, 
 which  were  too  light  and  vain  for  the  Lord^s-day^ 
 and  great  impediments  to  the  fervice  of  it,  when 
 theyhappen'd  to  rail  out. on  that  day,  therefore 
 a  few  Years  after,  in  a  Canon  made  at  the  Council 
 oiMentz,,  there  was  a  provifo  made.  That  thofe 
 Feftivals  of  the  Saints  which  fell  on  the  Lord^s-day^ 
 fliould  be  removed,  that  fo  all  due  refped  might 
 
 be  prefer ved  to  the  Lord  of  all  Saints And 
 
 that  the  Glory  of  God  might  not  fuffer,  and  the 
 Devotion  of  the  Faithful  be  hindred,  "  We  decree 
 "  that  on  the  Lord's-days,  and  the  more  Eminent 
 ''Feftivals,  Merchandize,  Dances,  Morrices, 
 *'  wlfich  tlie  Council  of  ToWo  condemned,  are  not 
 "  to  be  tolerated. 
 
 (b)  The  fame  thing  was  decreed  in  a  Council  at 
 TaYis^  about  eight  Years  after,  that "  Chriftians 
 "  devote  themfelves  to  Prayer,  not  to  plays  and 
 *' idlcnefs — Therefore  let  Minifters  teach  their 
 
 (^)  Synod.   Carnotcnf.   \')i6.  apud    Bochel.    {a)    Synod. 
 Mogunt.   1 549.  apud  Surium.  C^j  1 557  apud  Bochel. 
 
 "  People 
 
t(. 
 
 CI 
 
 7 he  Third  Dialogue,        tj7 
 
 *'  People  to  go  to  Church  on  the  Feall-days,  to 
 
 "hear  their  duty  and  worlhip  God And 
 
 "let  Plays,  Dances,  Drinking,  idle  Difcouife, 
 "  or  whatever  elfe  may  offend  God,be  laid  alide-- 
 
 (c)  A  Council  was  held  at  Column,  almoll  20 
 Years  before  tnis  ofParis^  and  there  an  InjiinCiion 
 
 was  formed Requiring  Minifters    "  To  ad- 
 
 "  monidi  and  inform  their  People,  why  Holy- 
 "days,  (the  Lord'i'dayefiecially^  which  hath  been 
 '*"very  Famous  in  the  Church  from  the  Apoftles 
 "  times j  wereinflituted,  to  wit,  that  all  might 
 "  affemble  the  better  on  thofe  days  to  hear  God's 
 
 Word ,  and  receive  the  Holy  Communion  j 
 that  they  might  apply  their  Minds  to  God  a- 
 lone,  and  fpend  this  Day  in  Prayers,  Hymns, 
 "  Pfalms ,  and  Spiritual  Songs.  For  this  is  to 
 "fandify  the  Sabbath.  Wherefore  we  defire 
 "  that  all  Plays  ftiould  be  prohibited  on  thefc 
 "  Days,  Vidualling-Houfes  fhut,Riotting,  Drink- 
 "ing.  Indecent  Recreations,  Dancing,  Impious 
 ''  Communication  ,  and  in  a  word  ,  all  Luxury- 
 ''  be  avoided.  For  by  thefe  things,  and  Cwhich 
 "for  the  moll  part  follows)  by  Blafphemies  and 
 "  Perjuries,  the  name  of  God  is  prophaned,and  the 
 "Sabbath  fwhich  teaches  us  toceafeto  do  ill,and 
 "  learn  to  do  well)  is  grolly  polluted. 
 
 (d)  At  A^ilaiyj ,  in  a  Council  met  about  the 
 Year  1565.  the  Bilhops  mutually  ingage  them- 
 felves  to  ufe  their  utmoft  endeavours,  that  thefe 
 Sacred  d.iys^  fet  apart  to  celebrate  the  Praifes  of 
 God  ^  be  not  abufed  by  doing  things  which  dif^ 
 pleafe  him  and  injure  the  Soul.  And  accordingly 
 they  came  to  thefe  Rcfolutions.     That "  No  Me- 
 
 chanick  or  fervile  Work  be  done  on  thefe  Days  • 
 no  buying  or  felling,  unlefs  Provilion  and  what 
 
 (0  I53'^«  (^)  Cane. Froyinc:  Mcdiolai.  i.   apud  Binium. 
 T  3  "was 
 
 tc 
 
lyi  tie  Third  Dialogue, 
 
 •'  was  neceflary  for  Sick  People  ^  no  Shops  opcnM  ; 
 *'  no  Fairs  or  Markets.— Wherein  if  any  body 
 "  offended,  he  was  to  be  punifbed  at  the  difcre- 
 "  tion  of  the  Bifbop,  if  a  Son  or  Servant,  then 
 "  the  Father  or  Matter  was  to  fuffer  for  'em.  That 
 "  there  be  no  Cirqiie-fports,  Combates,  or  other 
 *'  Faftimes  or  vain  Shows  exhibited  •  no  Morrice- 
 *'  dancings  allowed  in  Cities,  Suburbs ,  Towns, 
 "  Villages  or  any  place  whatever.  But  thePeople  to 
 **  be  taught  toDedicatc  all  this  time  toHolyOffices, 
 "  hearing  Sermons,  faying  Prayers,  and  reflecting 
 *' on  the  Divine  Bleflings.  . 
 
 (f  j  And  in  another  Council  held  in  the  fame  Ci- 
 ty^ about  eight  Years  after,  they  not  only  ratify 
 what  was  here  decreed,  but  proceed  to  fome  par- 
 ticularities before  omitted,  and  wherein  they  had 
 
 obferyed  diverfe  perfons  very  faulty »—  "Wc 
 
 *'  exprefly  forbid,  fay  they^  on  thefe  Days,  Fairs, 
 ''  Markets,  and  all  forts  of  Sales,  all  contracts  and 
 *'  bargains,  executions  and  procefs,  but  wherein 
 *'  the  Law  it  fclf  makes  exceptions  \  all  Collc£ti- 
 "  ons  of  Money  by  way  of  Cultoms,  or  Taxes  in 
 "in  any  Town  or  Village,  efpecially  at  the  hours 
 "  of  Service  and  Sermons  ^  we  require  that  no 
 *'  Books  ,  Pictures  or  the  like  things  be  expofed 
 *'  to  fale ;  no  difguifes  hired  out,  no  provifions 
 "  fold  or  Shops  open'd  ^  no  Barbers,  Bakers,  Tai- 
 *'  lors,  Shoo-makers  or  Men  of  like  Occupation 
 "  follow  their  Trades  on  thefc  days. 
 
 (j)  In  the  fame  Year,  as  I  think,  there  was  one 
 Council  at  Cracow^  and  another  at  Tetrkow^  five 
 Years  ?iiizx'mToland  -^  arid  in  both  Places  it  was 
 decreed,  that  "  The  Lords  and  Gentlemen  of  the 
 "  Country,  fhould  not  on  the  Lord's-day^  permit 
 "  Fairs  or  Markets,  in  any  of  the  Towns  belong- 
 
 (0  Cone  Mcdiol,  3/1573.  if)  » 573- » 578- 
 
 "  ing 
 
Tie  TUrd  Dialogue.  179 
 
 '<  ins  to  them  ;  nor  on  that  Day,  employ  their 
 "rfnants  in  c'arriages  or  «*  fervile  Works- 
 "And  thev  further  concluded,  that  Ihere 
 "  ihould  be  no  meetings  at  theTavern,no  drmkmg 
 «.  matrhK  Dice  Cards  ,  Conforts  of  Mulick, 
 "^ndng  °anyfuchPaftime,,  efpeciallyatthat 
 « iXnt  when  they  ought  to  b?  at  Church,  to  hear 
 "Sermons  and  do  God  Service.  ^^^n-lrml 
 
 (f)  About  which  time  we  find  this  Conftituti- 
 on  in  another  Council.  "  dod  as  we  fee  in  Scri- 
 "  p  Sre  has  appointed  Hcffdap  for  Monuments, 
 "andRemembiUces  of  his  benefits  that  Men 
 "  might  acknowledge  and  give  him  tha>ks-  ■- 
 "  BeLfe  f#t;<.U  were  introduced  ftom  the  be- 
 "einninR  of  the  World  for  this  end  that  the 
 "  E  and  Body,  being  free  from  ordinary  cares 
 «  Xonccrns  of  this  Life  might  be  more  intent 
 "  in  Recoonizing  their  kind  Benefaftour;  but  find- 
 "  nano  Age  more  negligent  in  this  pomt ,  than' 
 
 «'"J"°2!! We  command,  that  theDoor- 
 
 « keepers  of  the  Church,  at  thefe  f-f^^f'^'^l 
 «  narrowly  obferve,  and  note,  which  ot  the  Frel 
 «  S  te^sand  Parifhioners  be  abfent  from  the  pub- 
 "  lick  Service,  and  make  report  thereof,  that  en- 
 "  quin  maybe  made,  what  the  caufe  of  their  ab- 
 "  fence  was,  and  whether  they  were  not  at  Ale- 
 "  houfes   Taverns  or  Plays. 
 
 (h)  TheCouflcilofSo«>-i«,  much  Laments  the 
 abufesof  the  Lord's-cUy  in  thefe  words.  Al- 
 ''Tough  the LorMa/a^d other Fflf'^^'Z 
 "  ftituted  for  this  purpofe,  thayaithful  Chufa- 
 «ans  3htt'i\amirom  External iVork,  might  more 
 ^'f^eely  and  with  greater  Piety  devote  them- 
 «  felveu'o  Cod's.W^k  — -Notwithftandmg 
 "  a  contrary  Cuftom  prevails  among  u^ ,  ana 
 
 (i),^,i  Apud  Bocbel.  C«  ■  J8»-  Apud  Bochel. 
 
 14 
 
i8o         7he  Third  DUlogue, 
 
 ^'  thcfe  D(r^s  are  fpent  in  unlawful,  and  fccular  Af- 
 '  fairs ^  and  which  is  yet  worfe,  in  rioting ,  drink- 
 *'*^^?  i^^y^^i^  ^^^  other  execrable  IVickednefJes. — 
 Thereupon  they  enjoined  all  Magiftrates  and  Of- 
 ficials, to  put  a  flop  to  thefc  Courfes,  by  not  on- 
 ly prohibiting,  but  cenfuring  thofe  who  (hould 
 be  found  refraftary. 
 
 (0  And  fo  did  the  Council  of  Rheims^  which 
 fate  the  next  Year  after,  command  the  People  on 
 the  one  fide  to  refort,  on  thefe  Days  ,  to  holy 
 Places  for  the  Performance  of  their  DutiestoGod, 
 and  thofe  in  Authority  on  the  other  to  fee  that 
 they  did  it.  "  Let  the  People  aflemble  at  their 
 "  Parifh-Churches,  on  the  Lord's-day^  and  other  ho- 
 *'*' lidaysj  and  be  prefent  at  Mafs,  Sermons  and 
 ^"Vefpers.  Let  no  Man  on  thefe  Days  give  him- 
 "  felf  to  Plays  or  Dances,  efpecially  during  Ser- 
 *'  vice.  And  the  Magiftrate  fhall  be  admonifhed 
 "  by  the  Minifter  of  the  place,  to  fee  that  nothing 
 "of this  be  done.  We  utterly  prohibit  Stage- 
 "  plays,  and  other  filly  Paflimes  under  the  pre- 
 *^  tence  of  Cuftom,  by  which  means  the  honour 
 "  and  fanftity  of  the  Church,  doth  not  a  little 
 "  fuffer  in  the  Fellivals  of  Chrift  and  the  Saints. 
 "  Thofe  who  aft  contrary  to  what  we  here  di- 
 "  reft,  it  is  our  Pleafufe,  that  they  be  punilhed 
 "  by  their  Superiours. 
 
 (k)  In  the  fame  Year  another  Synod  at  Tours^or- 
 der'd  the  Lord's-day^  and  other  holidays  to  be  re- 
 verently obferved ,  under  pain  of  Excommu- 
 nication.— "  Since, /9/fk^,  according  to  the  pre- 
 "  cept  of  St,  Paul^  thofe  who  are  Chrifl\  ought 
 "  alway  to  follow  fobriety,  efpecially  on  the  Lord's- 
 "  day — This  Synod  prohibits  under  the  pain  of 
 "*■  Excommunication,  all  Riotting,  Publick-feafts, 
 
 (0  »58?.Apud  BochdC-!j}5ynod.Turon.i583.  apud  Bochel. 
 :-.  "Dancing, 
 
The  Third  Dialogue,  a8i 
 
 *'  Dancing ,  Morrices  ,  Hunting  and  Hawking, 
 "  Sales  of  Wine,  or  Viduals  in  Inns,  or  Cooks- 
 *'  fhops,  excepting  to  Strangers  and  Travellers, 
 "all  Prizes  or  other  Plays  (efpeciall)/  at  the ftattd 
 *'  hours  of  Prayers^  and  other  Divine  Services)  all 
 "  Stage-Plays ,  Comedies,  and  other  irreligious 
 "  Spedacles  of  this  kind.  And  we  enjoin  all,  and 
 *'  fingular  Redors  of  Parifhes,  to  cite  thofe  be- 
 "  fore  the  Bifhop  who  obey  not  this  Decree,  that 
 "  in  his  name  they  may  be  denounced  and  pro- 
 "  claimed  Excommunicate.  For  it  is  very  abfurd 
 ''  that  Chriftians  on  thefe  Days  intended  to  appeafe 
 "  the  Anger  of  God ,  being  allured  by  the  tempta- 
 "  tions  of  Satan,  lliould  be  drawn  away  from  Di- 
 "  vine  Offices,  religious  Addrefles,  and  holy  Ser- 
 "  mons. 
 
 (0  And  in  a  Synod  held  the  next  Year  elfe- 
 "  where,  "  The  People  are  prohibited  prophane 
 "  Aflemblies,  RiotouS'feafts,  Dances,  Plays  and 
 "Difguifes  on  the  Lords-day  ^  as  alfo  all  Shows, 
 -"  Muiick-meetings,  and  theNoifeof  Tabrets,  and 
 "  other  Inftruments  in  the  Proceflion  of  Images 
 *'  through  the  Streets  ^  all  going  to  Publick-houfes, 
 "  and  the  doing  of  any  thing  that  doth  not  favour 
 
 "  of  Piety " Jnd  again^  "  Let  all  Chriftians  re- 
 
 "  member  that  the  Seventh-day  was  Confecrated 
 "  by  God,  and  hath  been  received  and  obferved, 
 •"  not  only  by  the  Jews ^hwt  by  all  others,  who  pre- 
 "  tend  to  Worfhip  God,  though  we  Chriftians 
 ''  have  changed  their  Sabbath  into  the  Lord^s-day.  A 
 "  Day  therefore  to  be  kept ,  by  forbearing  all 
 "  Worldly  bulinefs.  Suits,  Contrads,  Carriages, 
 "  &c.  and  by  fandifying  the  reft  of  Mind  and 
 "Body,  in  the  contemplation  of  God  and  things 
 "Divine,   we  are  to  do  nothing  but  Works  of 
 
 (0  Synod  Bituri.  15S4  apudBochcL 
 
 ['  Charity, 
 
a8i  The  Third  Dialogue. 
 
 "Charity,  fay  Prayers,  and  Sing  Pfalms- ,^d 
 
 as  it  is  worded  in  another  Council.  "  Lay  afide  all  fe- 
 "cular  matters^  frequent  the  Church,  and  there 
 "  learn  what  is  to  be  done,  and  how  we  are  to 
 "  behave  ourfelves  all  the  Week  after,  (w)  Or 
 in  the  Language  of  Gregory  the  Great ^  long  before, 
 "Expiate  on  the  Day  of  our  Lord's-Refurre^iion^ 
 "  what  was  remifsly  done  for  the  Six  Days  be- 
 "  fore. 
 
 The  like  care  was  taken  in  the  Synod  of  Dort^ 
 anno  1618.  where  it  was  concluded  to  entreat  the 
 Civil  Magiftrates,  That  by  their  Edifts  and  Pro- 
 clamations,they  would  reftrain  all  fervile  Works, 
 the  Works  of  Ordinary  days ,  and  efpecially 
 Games,  Drinking  and  other  Prophanations  of 
 the  Sabbath  ,  wherein  the  Afternoons  on  Sunday^ 
 chiefly  in  fmallcr  Towns  and  Villages,^had  before 
 been  fpent,  that  fo  the  People  might  repair  to 
 Catechizing.  — 
 
 There  have  been  other  Councils  and  Laws  to 
 the  fame  efFed,  which  do  not  at  prefent  occur-— 
 But  by  thefe  already  named,  we  may  ealily  per- 
 ceive how  all  the  Nations  and  Religions  in  Chri- 
 llendom  have  confpired  in  the  Obfervation  of  this 
 Day  ^  and  what  care  they  have  ufed  by  the  Edi^s 
 of  their  Princes,  and  the  Decrees  of  their  Bifhops 
 to  have  it  reverently  kept  by  the  People  under 
 'em,  all  of  'em  concluding,  that  as  a  certain  Day^ 
 zxAoneinSeven^  is  to  be  fet  apart  for  the  Wor- 
 (hip  of  God,  fo  being  Sequeflred  and  Confecrated 
 to  that  Bufiners,itoughtto  be  reverently  andcon- 
 fcientioufly  obferved,  5nd  no  Work  to  interfere, 
 but  what  may  well  Anfwer  the  Name,  Dignity 
 and  Defign  of  it.  I  have  hitherto  omitted  our  own 
 Country,  but  by  what  follows,  you  will  find  that 
 
 (m)  Greg.Ep. 
 
 mr 
 
The  Third  Dialogue.  igj 
 
 pur  Governours  in  Church  and  State,  have  not  been 
 backward  and  cool  in  this  Affair,  but  have  from 
 time  to  time,  look'd  on  the  Lord's-day  with  the 
 fame  Eye,  and  treated  it  with  the  fame  refpeft,as 
 thofc  before.  » 
 
 (n)  Ina  King  of  the  Weft-Saxons^  by  the  advice 
 of  Cenred  his  Father,  and  Heddes ,  and  Erkenwald 
 his  Bifhops,with  all  his  jildermen  and  Sages^  in  a 
 great  ajfembly  ef  the  Servants  of  God^  for  the  Health 
 of  their  Souls ^  and  common  prefervation  of  the  King- 
 dom made  feveral  Conftitutions,  of  which  this  was 
 the  tlnrd^  "  If  a  Servant  do  any  Work  on  Sunday 
 *'  by  his  Mafter's  Order ,  he  Ihall  be  free,  and 
 "  the  Mafter  pay  thirty  Shillings  ^  but  if  he  went 
 "  to  Work  on  his  own  head,  he  (ball  be  either 
 "  beaten  with  Stripes,  or  ranfom  himfelf  with  a 
 "  price.  A  freeman  if  he  Works  on  this  Day  ^ih^\]  lofe 
 "  his  freedom,  or  pay  fixty  Shillings  ^  if  he  be  a 
 "  Prieft^  double. 
 
 (o)  Five  Y^ars  aftei;  a  Synod  was  held  at  Berg- 
 hamfted^  under  Bertualdus  Archbifhop   of  Canter- 
 
 ter>',and  there  they  refolved  on  thefe  Canons • 
 
 "If  any  Perfon  whatever  doth  any  manner  of  com- 
 "  mon  Work  on  Saturday^  or  Sunday -Evening  af- 
 "  ter  Sun-fet^  if  a  Servant  and  by  order  of  his  Ma- 
 ^'  Her,  the  Mafter  Ihall  be  fin'd  eighty  Shillings. 
 "  If  a  Servant  travels  on  thefe  days^  he  fnail  pay  fix 
 "  Shillings  to  his  Mafter,  or  be  beaten.  If  a  Free- 
 "  man  be  faulty,he  fnall  be  put  in  thePillory  or  fin- 
 "  ed,and  half  of  the  fine  be  given  to  the  Informer. 
 In  the  Year  of  our  Lord  74.7.  a  Council  was 
 called  under  Cuthhert  ^  Archbifhop  of  Cant e /bury ^ 
 in  the  Reign  of  Egbert  King  of  Kent ,  and  tliis 
 Conftitution  made.      "  It  is  ordered  ,  that  the 
 
 Lord's'day  be  celebrated  with  due  veneration. 
 
 (C 
 
 (n)  Legeslnxc.  9.  anno  Chr5ft^9X  (0)  Anno  5  Withredi 
 regisCantij,  6i?7.C?.nio  it,i2. 
 
 "  and 
 
t 
 
 184  The  Third  Dialogue, 
 
 "  and  wholly  devoted  to  the  Worfhip  of  God. 
 ''  And  that  ail  Abbots  and  Priefts,  on  this  moji 
 "  holy  Day^  remain  in  their  refpedive  Monafteries 
 "  and  Churches,  and  there  do  their  Duty  accord - 
 "ing  to  their  Places  4  and  omitting  all  fecular 
 "  Works  and  Journeys,  (unlefs  on  very  urgent 
 ^'occafions,  and  fuch  as  will  not  admit  delay) 
 "  teach  their  People  the  rule  of  Religious  Conver- 
 *'  fation,  and  good  living,  by  Preaching  the  holy 
 "  Scriptures  to  them.  And  it  is  further  required, 
 "  that  on  this  day  and  other  great  Feflivals ;  the  Peo- 
 "  pie  always  get  together,  to  hear  from  their  Mi- 
 "  nifters  the  word  of  God,and  be  more  frequently 
 "  at  the  Sacraments  than  in  times  pafb. 
 
 (p)  Egbert  Archbifhop  of  Tork ,  to  fliow  pofi- 
 tively  what  was  to  be  done  on  Sundays^  and  what 
 the  Laws  defign'd  by  prohibiting  ordinary  Work 
 to  be  done  on  fuch  Days,  made  this  Canon,  "  Let 
 "  nothing  elfe,  faith  he^  be  done  on  the  LorcFs- 
 "  day^  but  to  attend  on  God  in  Hymns  and  Pfalms, 
 "and  Spiritual  Songs.  Whoever  Marries  on  Sun- 
 "  day  let  him  do  penifence  for  feven-days.  On  all 
 "  Feflivals  and  Sundays^  let  the  Minifter  Preach  to 
 "  the  People  the  Gofpel  of  Chrift.  «, 
 
 {q)  Alfred  the  Great^was  the  firil;  who  united  the 
 5^jco«  Heptarchy,  and  it  was  not  the  leaft  part  of 
 his  care  to  make  a  Law,  that  among  other  Feflivals 
 this  Day  more  efpecially  might  be  folemnly  kept, 
 becaufe  it  wa'^theDay  whereon  our  Saviour  Chrift 
 overcame  the  Devil  ^  meaning  Sunday^  which  is 
 the  Weekly  Memorial  of  our  Lord's  Refurredion, 
 whereby  he  overcame  i5^^f/:?,  and  him  ivbo  had  the 
 Power  of  Death^  i.  e.  the  Devil.  And  whereas  be- 
 fore the  y;«^/e  punifhmcnt  for  Sacrilege  committed 
 
 (p)  Excerpt.  Egbert-,   n.   lof  106,  A^n  784.  (^)    Leg. 
 Eccl.  AluredijC.  5.  anno  876. 
 
 on 
 
The  Third  Dialogue .  185 
 
 on  any  other  Day^  was,  to  reftore  the  valifc  of 
 the  thing  ftoln,  and  withal  lofeone  hand,he  added, 
 that  if  any  Perfon  was  found  guilty  of  this  Crime 
 done  on  xk^Lords-day^t  Ihotld  be  doubly  punifhed. 
 He  further  ordained,  that  whoever  prefumed 
 on  the  Lord's-day  to  ad  in  any  Bufinefs,  by  way 
 of  Merchandize  or  fale,  he  fhould  not  only  for- 
 feit his  Goods,but  alfo  be  fined,if  a  Dane  twelve 
 ^  Ora^  if  an  Englijhman  thirty  Shillings.  A  fi-ee- 
 tnanifhe  did  anyWork  on  Holidays,  was  to  lofe  bis 
 Freedom.  If  a  Servant  to  be  beaten^  or  to  redeem  him- 
 felf  with  Money.  Jnd  if  a  Majler^  whether  Engliih  or 
 Dane,  compelled  bis  Servant  to  work  on  fuch  a  Day, 
 he  was  himfelf  to  anfwer  for  it^  and  be  punifhed  by 
 mul&^^  or  otherwife  as  the  Law  dire^ed.  And  if  pof- 
 fible^  no  Criminal  was  to  be  then  executed^  but  kept  m 
 fafe  Cuflody  till  the  Fejlival  was  over.  VV  hich  Law  s, 
 at  the  League  between  Gunthrum  King  of  the  Danes^ 
 and  Edward^  Son  and  Succeirour  to  the  faid  Alfred.^ 
 were  again  ratified  in  the  Year  C905]  or  foon  af- 
 ter, and  the  penalties  infiided  as  mention'd  before. 
 
 (r)  Kin^  Atheljlan^  followed  the  examples  of 
 his  Father  and  Grandfather,  and  in  the  Year 
 928.  made  a  Law,  That  there  fhould  be  no  A^arket- 
 ting  or  civil  pleadings  on  the  Lord's-day,  under  the 
 penalty  of  forfeiting  the  Commodity^  befides  a  fine  of 
 thirty  ShiUmgs  for  each  offence. — • 
 
 And  in  a  Convocation  of  the  Clergy,  ^  j)  a  Con- 
 ftitution  was  made,  forbiddirfg  all  forts  of  A-ierchan- 
 diz,e^  and  keeping  of  Courts  upon  Sunday,  all  kinds  of 
 ordinary  Works ,  aU  carriages  whether  by  Cart^  Horfes 
 or  otberwife And  whoever  tranfgreffed  in  any  of 
 
 *  A  Dani(h  and  Saxon  coin,  valcns  1 5  Deii^riorum-  ^  5 
 Orse  libram  faciunt,  20  Ora?,  valent  a  argenti  Marcis  Vid, 
 GIofTar.  Spelman.  8c  du  Frefne.  (r)  Cone.  Grateal.  ab  Athel- 
 ttano  rege  Angl.  ca.  6.  (0  Leges  Prefbytcr.  Northumbrenf. 
 ca.  49- 
 
 thefe 
 
186  The  Third  Dialogue. 
 
 thefe^infances^  if  a  freeman  joe  roas  to  pay  twelve  Oras, 
 if  a. Servant  be  fever  elywbipt^  unlefs  he  were  aJra-  - 
 ve4er  nece/fttated  to  tt^  either  through  hunger  or  fear. 
 Jet  in  the  Evei  of  Feftivals,  it  was  permitted  in 
 cafes  of  great  «ffce/^ty,  to  travel  from  Tork  to  any 
 place y;^:  Miles  diltant  from  it,  and  fo  to  Tork  a- 
 gain^ 
 
 (t) About  theYear  g^^^Otho  ArchbifhopofC<««- 
 terhury  had  it  Decreed,  That  above  all  things^  the 
 X.oxdi'^-di^'^  fhouldhekept  with  all  imaginable  caution^ 
 according  to  the  Canon  and  Ancient  praiiice. 
 
 (u)  Somewhat  above  20  Years  after  this.  King 
 JEdgar  not  only  prohibited  buying  and  felling  on 
 Sunday^  with  all  legal  procefs  or  attendance  on 
 Courts,  but  a  fcruple  arifing  about  the  terms  of 
 this  Chriftian  Sabbath  (w)  he  further  com- 
 manded ,  that  the  Feftival  fhould  be,  kept  from 
 three  of  the  Clock^  in  the  afternoon  on  Saturday^  till 
 day-break  on  Aiunday^  under  pain  of  what  the  Laws 
 prefcribed,  for  the  punifhment  of  thofe  who 
 mis-behaved  themfelves  on  the  LordHs-day.  Here  is 
 no  mention  made  of  Recreations -^  but  it  is  very 
 likely  they  alfo  were  prohibited,  if  it  be  true  what 
 (x)  jintonmus  in  his  Chronicon  reports  of  Dunflan^ 
 Archbifhop  of  Canterbury  ^  that  he  forbid  King 
 Edgar  to  go  a  hunting.  And  if  the  King  had  not 
 his  liberty,it  cannot  be  expected  but  it  was  denied 
 the  People. 
 
 (_y)King  Ethelred  theTounger ^Son  of  £^^^>',coming 
 to  the  Crown,  about  the  Year  1009,  he  called 
 a  general  Council  of  all  the  Englifh  Clergy,  un- 
 der Elfcagus  AYchhiiho])  of  Cante^-bury^  and  Wolflan 
 
 (t)  Odonis  Con!Ht.  («)  C3.  19.  dat.  fub  Edgaro,  967. 
 (w)  Edgari^Eccl,  Leg.  ca.  15.  {x")  Anno  980  Dunftanus 
 Aichicp.  Cant,  prohibuit  regi  neulterius  in  die  dom.  venatum 
 pirgeift  At2to7t'  Cljron.T.i6.  c.  6.  §.  j.  0)  Cone,  itnhamcnf. 
 panan^jlic  c.  i  J. 
 
 Arch- 
 
The  Third  Dialogue.  287 
 
 Archbifliop  of  Tork — And  there  it  was  required. 
 That  all  Perfons^  in  a  more  Zealous  manner^  fljould 
 obferve  theSiftiday,  and  what  belonged  to  it^  forbear^ 
 ing  in  the  mean  while  all  Marketting  or  publick  meet- 
 ings^  {unlefs  on  thefcore  of  Jieligion)  and  laying  afide 
 both  common  Works ^  and  common  diverfions^as  hunting 
 
 (y)  This  Conftitution  was  afterwards  con- 
 firmed, by  a  Law  made  by  King  Canutus^  who 
 forbid  all  publick  Fairs  ,  Markets  ,  Ajfemblies^ 
 Huntings  and  all  fecular  Anions,  on  the  Lord's- 
 day,  unlefs  fome  urgent  necejfity  Ihould  require  it— 
 And  according  to  King  Edgar*^  rule,  he  began  the 
 Fejiival  on  Saturday,  at  three  of  the  Clock,  and  ended 
 it  on  Mondc^  Mornmg.  •  
 
 And  in  a  Book  of  an  uncertain  date  but-very 
 
 Ancient,  we  find  this  Decree (i)  As  to 
 
 the  Lord's-day,  for  as  much  as  it  is  the  Day,  on 
 •which  God  created  Light,  and  whereon  he  begantjjti^ 
 rain  0/ Manna  in  the  Wildemefs,  &c. — Although  ontt, 
 if  neceffity  c^//j /or  it,  leave  may  be  granted,  to  fet 
 fail  or  take  a  Journey,  yet  let  it  be  conditionally,  that  no 
 opportunity  be  omitted  toferve  God  at  the  hours  ofMafs 
 and  Prayer.  And  while  the  Congregation  is  got  toge- 
 ther at  the  Church  for  this  end,  let  no  caufe  be  pleaded, 
 no  difputes  be  miade,  but  let  all  People  refl  to  God  in  the 
 celebration  of  holy  things,  in  be/lowing  Charities,  and 
 Feajling  Spiritually  with  their  Friends,  Relatigns  and 
 Strangers,  and  fetting  forth  the  Glory  and  Praife  of 
 God. — 
 
 (a)  As  foon  as  Edward  the  Third,  was  well 
 fetlcd  in  the  Throne,  (commonly  called  from  the 
 Holinefs  of  his  Life,  Saint  Edwaxd ,  and  Edward 
 the  ConfelTour,  a  Prince  firft  indued  with  a  Power 
 
 (x)  CanutiLeg.EccI.  c.  14,  15  Anno  1031.  (:{)  Capitula 
 
 incerta;  editionis,  (4)  loH* 
 
 to 
 
2  88  The  Third  Dialogue. 
 
 to  cure  the  Difeafe  going  by  the  Name  of  th^ 
 Xin^^s  £vil )  he  made  a  Colle<Srion  out  of  the 
 Danijh^  Saxon^  and  Mercian  Laws,  and  what  he 
 found  molt  ufeful  both  for  thaCivil  and  Ecckftajli^ 
 cal  Government,  he  feleded  and  confirmed ;  aiid 
 from  hence  they  have  the  Itile  of  King  Edward's 
 Laivs^  though  he  did  not  fo  much  niake  as  coUeB^ 
 and  fee  them  put  in  execution. — Among  thefe  the 
 Obfervation  of  the  Lord's-day  was  not  forgotten, 
 but  according  to  the  way  of  Elder  times,  he  took 
 care  to  difcharge  it  of  all  litigious  difputes  zndfecu- 
 lar  bufmefs^  and  to  determine  the  bounds  of  it,  from 
 three  a  Clock  on  Saturd.ty  Afternoon  ,  till  Munday 
 
 Morning. During  which  time,  noChrilbian 
 
 was  to  be  molefted  going  to  Church  for  his  Devo- 
 tion-fake, or  returning  thence  ,  or  travelling  to 
 the  Dedication  of  any  new  Church,  or  to  the  Sy- 
 nods, or  any  publick  Chapter. 
 
 ^1^)  This  was  after  warjds  ratified  in  the  Reign  of 
 Henry  the  Second,  who  entred  on  the  Govern- 
 ment about  the  Year  1155.  and  of  him  it  is  re- 
 ported ,  That  he  had.  an  Apparition  at  Cardiff 
 (a  Town  of  GLmiorganfhire  in  South-Wales)  which 
 from  St.  Peter  charged  him,,  that  upon  Sundays 
 throughout  his  Dominions ,  there  fhould  be  no  buying 
 or  felling^  and  no  fervile  Work  done^  except  what  con- 
 cerned the  Provifion  of  meat  and  drink^  rvhich  thing  if 
 he  obfvrvedhe  fhould  fuccced  in  all  his  Affairs. But  the 
 llory  faith,  the  King  took  little  notice  of  it ;  and 
 being  afterwards  very  unfortunate  in  many  in- 
 Hances,  it  was  charged  on  the  ncgled  of  the  Sab- 
 
 bath. '  .      ' 
 
 In  the  Year,  1 201 .  (in  the  beginning  of  King 
 JohnsKQign)  Hubart  ly^ifer  being  Archbilhop  of 
 Canterbury^  Euftachius^    Abbot  deFlay^  (whom  I 
 
 (.b)  Adi  and  Monumenti. 
 
 took 
 
The  Tlnri  Dialogue.  1 8p 
 
 took  notice  of  before)  returned  into  "  England^ 
 "  and  Preaching  the  Word  of  God  from  City  to 
 *'  City,  and  from  Place  to  Place,  he  forbid  Mat- 
 "  hts  to  be  held  on  the  Lord's-day.  Accordingly  the 
 People  forbore  all  fale  of  Goods,  but  Meat 
 and  Drink  to  PafTengcrs^  and  fome  were  fo  zea- 
 lous,as  to  difturb  theMarkets  of  thofe  who  aflented 
 not^  and  overthrew  the  Booths  and  Stalls,  where 
 the  Commodities  were  lodged  on  thofe  Occafions, 
 which  coming  to  the  Ears  of  the  King  and  Council, 
 (without  whofe  Licenfe  it  feems  all  this  was  done) 
 they  were  cited  and  fined  for  their  diforderly  pro- 
 ceeding. But  to  confront  their  Authority,  and 
 keep  up  the  People's  Spirits,  the  Abbot  produced 
 a  Divine  Warrant ,  or  Mandate  from  Heaven, 
 for  the  ftrid  obfervation  of  the  Lord's- day,  in 
 the  Words  following. 
 
 (c)  An  holy  Mandate  touching  the  Lord's -day  ^vehich 
 came  down  from  Heaven  unto  Jerufalem,  found  on 
 St.  Simeon'i  Jltar  in  Golgotha,  where  Chriffc  was 
 Crucified  for  the  Sins  of  all  the  World^  which  lying 
 there  three  Days  and  three  Nights^  llruck  with  fuch 
 terrour  allthatfaw  it.^  that  falling  on  the  ground  they 
 befought  God's  Mercy.  At  laji  the  Patriarchy  and 
 Aksitias  the  Archbi/hop^  ventured  to  taheu^v^ith  their 
 hands  the  Letter  ofGod^wherein  it  was  thus  written — . 
 /  am  the  Lord  who  Commandedyou  to  l{eep  the  Lord's- 
 day,  and  you  have  not  kept  it  ^  neither  repented  of  your 
 
 Sins J  caufed  repentance  to  be  Preached  unto  ynu^ 
 
 and  you  believed  not ;  Then  I  fent  the  Pagans  among 
 you^  who  fpilt  your  blood  on  the  Earthy  and  yet  you 
 believed  not  ^  and  becaufe  you  did  not  obferve  the 
 Lord's-Holy-day,  J punijhedyou  a  while  with  Famine  : 
 But  in  a/hort  time  J  gave  you  fulnefs  of  bread  ^and'then 
 you  behaved  youi^  felves  worfe  than  before.     I  again 
 
 (f )  Ayud  Speltnan.  8<  Binium. 
 
 U       .  chargi 
 
2  9  o  Tl^e  Third  Dialogue. 
 
 chargeyou^  that  from  the  Ninth  hour  on  Saturday, 
 until  Sun-rifing  on  the  Monday  .^  no  Man  prefume 
 to  do  any  work^  but  what  is  good^  or  if  he  do^  let  him 
 repent  for  the  fame  ^verily  ^  Ifaymtoyou^  and  Swear 
 by  my  Seat  and  Throne^  and  by  the  Cherubims  which 
 furround  it^  that  if  you  do  not  hearken  to  this  my  Man- 
 date, /  will  fend  no  other  Letter  unto  you^  but  will 
 open  the  Heavens^  and  Rain  upon  you  flones^  wood  and 
 fcalding  water  by  Nighty  fo  that  none  fhall  be  able  to 
 
 provide  againfl ''em '-^  f^O't  y^  i^'^^  ^'^  ^^^ 
 
 death  for  the  Lord's-day ,  and  other  Feltivals  of 
 my  Saints,  which  you  have  not  kept  ^  and  J  will  fend 
 among  you  beafls  with' the  heads  of  Lyons  ^  and  the 
 hair  of  Women  and  the  Tails  of  Camels ,  which  being 
 very  hungry  fhall  devour  your  flepj.  And  you  fhall  defire 
 to  flee  to  the  Sqpulchers  of  the  dcad^  and  hide  your 
 felves  for  fear  of  thofe  Beafls. /4nd  I  will  tak^  the  light  of 
 the  Sun  from  your  Eyes^and  fend  fuch  darkfiefs  that  not 
 
 being  able  to  fee  ^  you  pall  deflroy  each  other. And  I 
 
 will  tummy  face  away  ^  and  not  in  the  leafl  pity  you^ 
 J  will  burn  your  bodies  and  Hearts^  and  of  all  them 
 who  do  not  keep  the  Lord's-day.  Hear  then  my  words ^ 
 and  do  notpcrifhfor  negleBing  this  Day.  /  fwear  to 
 you  by  my  right  hand^  that  if  you  do  not  obferve  the 
 Lords-day,  and  Feltivals  of  my  Saints.  /  will  fend 
 Pagan  Nations  to  deflroy  you. Thus  that  Pa- 
 per, whofe  credit  I  leave  with  you-,  yet  it  fhows 
 how  induftrious  Men  were  in  thofe  times  to  have 
 this^rf^^  day  folemnly  obferved.  And  to  that  end 
 it  was  again  produced  and  read  in  a  Council  oiScot- 
 /iwt/,  held  under  Innocent  \U.  (d)  about  two  Years 
 after,  -z/iA..  1 203.  in  the  Reign  of  King  William^ 
 who  with  the  confent  of  his  Parliament,  then  af- 
 fembled,  paft  it  into  a  Law,  That  Saturday  from 
 twelve  at  Noon  ought  to  be  accounted  Holy ^and.  that  no 
 
 (t/)  HcdorBoct.. 
 
 Man 
 
The  Third  Dialogue,  t         291 
 
 Man  fiiould  deal  in  fuch  Worldly  bufinefs^  as  on 
 Feaft-days  were  forbidden.  As  alfo  that  at  the 
 Tol'mgof  a  Bell^  the  People  were  to  be  imployed 
 in  holy  Adions,  going  to  Sermons  and  the  like, 
 and  to  continue  thus  until  Monday- Aborning ^a.  pe- 
 nalty being  laid  on  thofe  who  did  the  contrary. 
 
 About  the  Year  1 2 1 4.  which  was  eleven  Years 
 after,  it  was  again  enaded,  in  a  Parliament  at 
 Scone^  by  Mexander  the  Third  King  of  Scots^  That 
 none  pjould  fijh  in  any  Waters^  from  Saturday  afrer- 
 Evening  Prayer^  till  Sun-rifing  on  Monday^  which 
 was  afterwards  confirmed  by  King  James  I. 
 
 (e)  In  the  Year  1237.  Henry  III.  being  King, 
 and  Edmund  de  Ahendon  Archbifhop  of  Canterbury^ 
 a  Conllitution  was  made,  requiring  every  Minijler^ 
 to  forbid  his  Parifhioners  the  frequenting  of  Markets  on 
 the  Lord's-day,  and  leaving  the  Churchy  where  they 
 ought  to  meet  andfpend  the  Day  in  Prayer ^and  hearing 
 the  word  of  Cod.  And  this  on  pain  of  Excommunt- 
 cation.  % 
 
 And  eighteen  Years  after,  in  the  lame  Prince's 
 Reign,  Walter  Bifhop  of  Durham  had  a  decree  paft, 
 wherein  he  ftri6:ly  prohibits  all  Marketings  in 
 holy  places  and  on  Lord's-days 
 
 And  the  better  to  underftand  the  Nature  of 
 the  Feftival ,  (/)  a  Declaration  was  made  by 
 Peckam  Archbifhop  of  Canterbury^  in  a  Synod  at 
 Lambeth^  1281.  in  tbefe  words.  "  It  is  to  be 
 "  minded,  that  the  obligation  of  reft  on  the  Legal 
 "  Sabbath  (as  was  required  in  the  Old  Teitament) 
 "is  altogether  expired  with  the  other  Ceremo- 
 "  njes.  And  it  is  now  fufHcient  under  the  New 
 "  Tefiament^  to  attend  God's  Service  on  the  Lord's- 
 "  days^  and  other  holt  days  appointed  by  the  Church 
 
 («■)  Sub  .Epifcopo  Anonymo,  apud  Spelman.    if)  Cpnc. 
 Lambeth.  ii8 1.  Edw.  I.  Tit.de  inform,  limpl. 
 
 U  2  *'  to 
 
7^1        ••  Tte  Third  Dialogue. 
 
 "  to  that  end.  The  manner  of  fandtifying  ail 
 *'  which  days  is  not  be  taken  from  Jcwijh  Superfli- 
 tion^  but  from  the  Canons  of  the  Church. 
 
 (g)  Six  Years  after  this,  Teter  Quivil^  in  a  Sy- 
 nod at  Exeterh'j  him  called,  ordered  his  Clergy 
 to  take  fpeciai  care,  that  throughout  his  Uiocefs, 
 the£>^^  fhould  be  celebrated  in  fuch  a  way  as  might 
 anfwer  the  defign  of  it.  "  Both  the  Old  and  Nerv 
 "  Tejlament  f  faith  he)  haveaffign'd  a  Seventh  day 
 "for  a  Day  of  Reft,  whereupon  the  Jews  obferved 
 *''■  their  Sabbath  according  to  the  Letter,  but  we  the 
 "  Lora's-day  in  the  true  fence  and  meaning  of  it. 
 *'  For  whereas  they  underftood  it  kept  in  the  for- 
 *'  bearance  of  ordinary  Work,  vpe  Chrijlians  on  this 
 "  Day  axQ  to  go  to  Church  to  hear  holy  Duties, 
 "and  learn  the  rule  of  living  well,  and  the  more 
 *'  the  bufinefs  of  this  World  diverts  People  on  o- 
 '••  thcr  Days,  and  will  not  fuffer  'em  to  be  pre- 
 "  fent  at  Divine  Service,  fo  much  the  more  on 
 "  thefe  Days^  are  the^  obliged  to  make  their  ap- 
 "  pearance  there,  that  as  all  the  Week  they  have 
 "been  labouring  for  the  meat  that  perilheth,  fo 
 "  they  might  now  on  this  Day  be  refrelhcd,  with 
 "  that  meat  whicli  endureth  to  EverlaftingLife — 
 *'  Wherefore  we  require  all  Minifters  to  teach 
 "  their  Farifliioners,  and  perfwade  'cm  to  refort 
 "  to  the  Church  at  fuch  times ^  to  alTift  at  the  Di- 
 •^  "  vine  Offices,  and  be  inftructed  in  their  Duty. 
 "  And  if  any  through  the  prevalence  of  an  ill  Cu- 
 "  Horn  do  keep  away,  let  fuch  be  punilhed  by 
 *'  rheir  refpeftive  Ordinaries,  And  that  all  Co- 
 *•*  io\ir  for  abfence  may'be  prevented,  we  prohi- 
 "  bit  Markets  on  the  Lord's-duy  within  our  Dio- 
 "  cefs  on  pain  of  Excommunication,  or  the  felling 
 '^  of  any  goods  whatever,  except  necelTary  Provi- 
 
 (Ji)  Synod.  Exon,  ^  Pctro  Quivil  Congrcg.  lagj* 
 
 *  -  **  fion. 
 
7 he  Third  Dialogue.        19  j 
 
 "  Hon  ,  and  that  not  during  the  hours  of  Ser- 
 "  vice.    They  who  offend  in  the  premifles,  let  • 
 
 "  'em  be  feverely.punil'hed. 
 
 But  in  the  Century  following,  under  King  Ed- 
 tPardlU.  135B.  /fiip^e  Archbiftiop  oi  Canterbury^ 
 with  very  great  concern  and  zeal,  exprefles  him- 
 felfthus.  (h)  "  We  have  it  from  the  relation  of 
 "  very  credible  Perfons ,  that  in  diverfe  Places 
 "  within  our  Province,  a  very  naughty,  nay  dam- 
 "  nable  Guftom  has  prevailed,  to  hold  Fairs  and 
 "  Markets  on  the  Loi^l's-Day,  wherein,  not  only 
 "  Provifion  is  bought  and  fold,  but  many  other 
 "  matters  tranfafted,  which  can  hardly  be  done 
 "  without  cheating  one  another.  And  which  is 
 "  worfe  ,  Rioting  and  Drunkennefs,  with  other 
 "  (hameful  Pradices  foUow'd,  to  the  great  diiho- 
 "  nour  of  God  and  fcandalp  Religion.  By  whieh 
 *'  means  Men  are  apt  to  proceed  to  Quarrels  and 
 "  revilings,  threats  and  blows,  and  fometinflfes  to 
 *'  murder,  and  bloodfhedding,  the  Devil  every 
 "  moment  gaining  upon  'em,  while  they  run  in 
 *'  Troops  to  the  aforefaid  Places :  —  Wherefore 
 "by  virtue  of  Canonical  Obedience,  we  flrictly 
 *'  charge  and  command  your  Brotherhood,  that  if 
 "■  you  find  your  People  faulty  in  the  Premiires,  you 
 "  forthwith  admonilh  or  caufe  'em  to  be  admo- 
 "  nifhed,  to  refrain  going  to  Markets  or  Fairs  on 
 *'\the  Lord's'day.  And  all  thofe  who  are  arrived 
 *'  at  Years  of  difcretion,  let  them  conftantiy  at 
 "  fuch  times  refort  to  their  Parilh-Churchesto  do, 
 "  hear  and  receive  what  the  Day  requires ,  as 
 "Prayers,  Sermons,  Sacraments  and  the  like.  And 
 "  as  for  fuch  who  are  obftinate  and«fpeak,  or  adt  a- 
 "  gainft  you  in  this  particular,  you  mufl  endea- 
 
 {h)  Conftit.  Archiep.  Cant,  Iflippe.  Tit.  De  exorando  -pro 
 B^ge,  ^  de  (jbferv.  Dies  Dom.   ij}3. 
 
 U  3  !'  vour 
 
2  94  "^^  Third  Dialogue, 
 
 "  vour  to  reftrain  'dm  by  Ecclefiaftical  Cenfures, 
 *'  and  by^all  Lawful  means  put  a  ftop  to  thefe  ex- 
 "  travagances. 
 
 Nor  was  the  Civil  Power  filent,  (i)  for  much 
 about  that  time  King  Edward  made  an  ACt  that 
 Wool fh'ould  not  beflwwn  at  thejlaple  on  Sundays,  and 
 other  folemn  Feafts  in  the  Tear. 
 
 In  the  Reign  of  King  Henry  VI.  Dr.  Stafford^ 
 hcmg  AvcYib\9[io'p of  Canterbury^  i444-  itwasde- 
 crsed,  that  Fairs  and  Adarhts  Jhould  no  more  be  kept 
 in  Churches  ,  and  Church-Taris  on  the  Lord's-day, 
 or  other  Feftivals/xcept  in  time  of  Harvefi. 
 
 T't'j  And  Catrvorth^  then  Lord-Mayor  of  the 
 City  of  London^  with  the  affiftance  of  the  Com- 
 mon-CoiMicil,  iflued  out  aft  Order  ,  that  "No 
 *'  manner  of  Commodities  be  within  the  Freedom, 
 *'  bought  or  fold  on  Sundays ,  neither  Provifion 
 ''  nor  any  other  thing.  And  that  no  Artificer 
 "  ihoUid  bring  his  ware  unto  any  Man,  to  be  worn 
 "  or  occupied  that  day  ,  as  Tayler's-Garments, 
 "  Cordwainer's-Shooes ,  and  fo  likewife  all  other 
 "  Occupations. 
 
 (kj  And.  feven  Years  after,  1451.  it  pleafed 
 King  Henry  to  ratify  what  was  before  Ordered  by 
 Archbilhop  Stafford^  and  a  Law  was  made,  a  s  fol- 
 "  lows,  Confideringtlie  abominable  Injuries  and 
 
 "  Offences  done  to  Almighty  God by  the  occa- 
 
 "  fion  of  Fairs  and  xMarkets ,  upon'  the  high  and 
 
 "  Principal  Feafts On  Trinity  Sunday,  and  other 
 
 '^  Sundays accuftomably  ,  and  miferably  hol- 
 
 ''  den,  and  nfed  in  the  R.ealm  of  England — 
 
 "  Our  Soveraign  Lord  the  J<.ing  hath  ordained, 
 "that  all  inanr>er  of  Fairs,  and  Markets  on  the 
 
 "•  faid  Principal  Feafts,    and  Sundays Ihail 
 
 "  clearly  ceafe  from  all  fhewing  any  Goods  and 
 
 (0  18.  Ed w.  III.  Ct)  Fabian.  Cbrorj.  (/;)  a  8.  K.  Hen.  VI. 
 »-  Merchandizes, 
 
Tl^e  Th  ird  Dialopie.  295 
 
 "  Merchandizes,  necelTary  Vidual  only  excepted, 
 "  upon  pain  of  forfeiture  of  all  the  Goods  afore- 
 "  faid,  to  the  Lord  of  the  Franchize  or  Liberty, 
 "  where  fuch  Goods  be  or  (hall  be  ihowed  contrary 
 "  to  this  Ordinance. 
 
 And  in  the  Fourth  Year  of  his  Succeflbur  Edw. 
 IV.  1455.it  was  again  enaded  ,  "  Our  Soveraign 
 "  Lord  the  King,  hath  Ordained  and  Eftablifhed, 
 "that no  Cordwainer or  Cobler,  within  the  Ci- 
 "  ty  of  London^  or  within  three  Miles  of  any  part 
 
 "  of  the  faid  City — ^ do  upon  any  Sunday  in 
 
 ^^  the  Tear ^  or  on  the  Feafts- fell  or  Com- 
 
 "  mand  to  be  fold  any  ShooeSjHufeans  or  Galoches, 
 *'  or  upon  the  Sunday  or  any  other  of  the  faid  Feafls^ 
 "  ftiall  fet  or  put  upon  the  Feet  or  Legs  of  anyPer- 
 "  fgn  any  Shooes,  Hufeansor  Galoches,  upon  pain 
 *'  of  forfeiture,  and  lofs  of  twenty  (hillings,  as  of- 
 "  ten  as  any  Perfon  fhall  do  contrary  to  this  Ordi* 
 
 "  nance 
 
 And  in  the  feventeenth  Year  of  his  Reign,  there 
 was  another  Ad  of  Parliament  complaining,  that 
 many  fpent  their  Holidays  in  Dice,  Qiioits,Tenn4S, 
 Bowling,  and  the  like,  which  if  any  Perfon  was 
 found  chargeable  with  for  the  future,  and  proved 
 upon  him,  this  Lav/  punilhed  him  on  a  double  ac- 
 count, Firft,  For  his  contempt  of  the  Day  ^  and 
 Secondly,  For  ufmg  fuch  Diverftom  on  it,  as  v/ere 
 unlawful  Games  ,  and  forbidden  by  the  Laws  of 
 the  Realm.    , 
 
 (I)  [n  this  King's  Reign,6'for^eiV(?z//7  Archbidiop 
 of  Torl^  in  a  Provincial  Synod  ,  renewed  the  Con- 
 ilitution  of  Archbilhop  Peckam  ,  and  by  way  of 
 expounding  the  fourth  Commandment,  declared 
 the  general  Obligition  of  keeping  the  Seventh-day^ 
 and  the  manner  of  keeping  it,  to  avoid  the  notion 
 and  fuperltition  of  the /eiPi. 
 
 (0  Ann.  1^66. 
 
 U  4.  To 
 
Ig6  the  Third  'DUlogue. 
 
 To  which  end  the  Bilhops,  under  King  Henry 
 y  III.  in  the  Year  1 540.  fet  out  a  Book  concerning 
 the  Sabbath ,  wherein  they  call  the  Sabbath'  ce- 
 rtmonial  Yet  they  require  reft  from  Sin,  from 
 carnal  Pleafures,  and  Command  attendance  on  ho- 
 ly duties. 
 
 So  did  Dr.  Hooper^  in  his  Trcatife  on  the  Ten 
 Commandments,  printed  in  the  Year  1550. 
 For  to  this  end  God  did  fandify  the  Sahbath-d^y^  not 
 that  we  Jhould  give  ourfdves  to  idlencfs  or  heathenijh 
 pa/times^  but  being  free  that  Day  from  the  travels  of 
 this  World^  we  might  confider  the  works  and  benefits  of 
 Cod  with  Tbankfgiving '^  hear  the  wor^^  of  God,  ho- 
 nour and  fear  him^  then  to  learn  who^  and  where  be 
 ihePoorofChrifl  that  want  our  help. — But  to  inlift  on 
 private  Doctors  would  be  an  endlefs  labour.  To 
 proceed  therefo|:e  to  our  Laws  and  Gonftituti- 
 ons, 
 
 Under  King  Edward  VI.    To  the  honour  of  Al- 
 
 raighty-God- — It  was  thus  enaded (w)  toraf- 
 
 much  as  Menbe  not  at  all  times  fo  mindful  to  laud  and 
 praife  God^  fo  ready  to  r^fort  to  hear  God's  holy  word^ 
 an'd  to  come  to  the  holy  CommuniQn,  as  their  bounden 
 duty  doth  require^  therefore  to  call  Men  to  the  Remem- 
 brance of  their  duty^  and  to  help  their  infirmity  ^  it  hath 
 been  wholfornly  provided^  that  there  fwuld  be  fome 
 certain  times,  and  Days  appointed,  wherein  Chrifn- 
 qns  [houldceafe  from  all  kind  of  Labour  ,  and  apply 
 tbemfrhes  only^  and  wholly  to  the  aforefaid  holy  works ^ 
 properly  pertaining  to  true  Religion.  Be  it  therefore  cn- 
 afled^  that  all  the  Days  hereafter  mentioned  /hall  be 
 kept^  and  are  (:ommayidcd'.to  be  kept  Holidays,  and 
 none  other ^  i.  c.  all  Sundays  iw  the  Year.  On  which 
 all  People  for  the  aforefaid  ends  in  the  preamble, 
 (namely  to  do  their  duties  to  God)  are  to  abftain 
 from  Bodily  labour. 
 
 (w;  I  Ed.v.  VL 
 
 Thus 
 
Tfe  Third  Dialogue.  297 
 
 7*hus  that  Prince  in  his  Civil  Capacity  ;  and  as 
 the  fupreme  Governour  of  this  Churchy  he  fent 
 put  an;'wf««^/ow  in  thefe  Words  (nj  Like  as  the 
 People  be  commonly  occupied  the  Woi  k-day  nith  bodily  • 
 labour^  for  their  bodily  fujlenance^  fo  was  the  Holiday 
 at  thefirjl  beginning  Godly  injlituted ,  and  ordained 
 that  the  People  (Iwuld  that  D^y give  tbemf elves  wholly 
 to  God.  j^nd  whereas  in  our  time  God  is  more  of- 
 fended than  pleafed  ^  more  difhonourcd  than  honoured 
 «^ow  t/;e  Holiday,  becaufe of  Jdlenefs  ^  Pride ^  Pruyi- 
 kennefs ,  Quarrelling  and  Bravcltng  ,  which  are  mojh 
 ufed  in  fuch  days^  People  neverthekfs  perfwading  them- 
 felves  ^ffciently  to  honourGod  on  that  Day  Jf  they  hear 
 Mafs  and  Service^  though  they  underjland  nothing  to 
 their  edifying.  Therefore  all  the  King's  faithful  and 
 loving  Sub'ieHs^  fhall  from  henceforth  celebrate  and  keep 
 ^k/V  Holiday,  according  to  God's  holy  Will  and  Plea- 
 fure—  i,  e. — in  hearing  the  word  of  God  read  and 
 taught.^  in  private  and  publick  Prayers^  in  acknonkdg- 
 ing  their  offences  to  God^  and  amendment  of  the  fame ^ 
 in  reconciling  themfelves  charitably  to  their  Neighbours 
 wjpere  difpleafure  hath  been^  in  oftentimes  receiving  the 
 communion  of  the  very  body^  and  blood  of  Chrtfl^  in 
 vifiting  the  Poor  and  Sick^  m  uftng  all  fobernefs  and 
 godly  Converfaticn. 
 
 •  The  very  fame  Injun^ion  was  given  by  Queen 
 Eliz.abcth  .^  and  publifhed  1559  concerning  both 
 the  Cltrgy  and  Laity  of  this  Realm.  N.  20.  ^11 
 the   Queens  faithful  and  loving  Subje&s^  fl:all  from 
 
 henceforth  celebrate  and  keep  their  Holiday,eirf , • 
 
 verbatim  as  before. 
 
 And  in  a  Statute  made  by  the  fame  Princefs, 
 the  Year  before,  called  the  yil}  of  Vniformity^'it 
 is  Commanded,  that  (0)  From  and  sftcr  the  Feaji 
 gf  the  Nativity  of  lohnWiZh^^^li^  next  cotning^  all 
 
 («)  15^7-  C«)  1  Eliaab. 
 
apS  The  Tlnrd  Dialogue. 
 
 aid  every  Perfon,  and  Perfom  inhabiting  within  this 
 JRealm^  or  any  other  of  the  Queen^s  Majejlys  Domiyii- 
 onSj  (Ijall  diligently  and  faithfully  (having  no  Lawful 
 
 '  or  reafonable  excufe  to  be  abfent^  endeavour  themfelves 
 to  refort  to  thetr  Pari/h -Churchy  or  Chappel  acmjlomed^ 
 or  upon  reafonable  Let  thereof^  to  fome  ufual  place ^  where 
 Common-prayer  andfuch  Service  of  Godfh.tll  be  ufed  in 
 fuchtime  of  Let ^  upon  every  Sunday  and  other 
 Days  ordained^  and  ufed  to  be  kept  as  holidays,  and 
 then^  and  there  to  abide  orderly  and  foherly^  during  the 
 time  of  the  Common-prayer^  preaching  or  other  fervice 
 of  Cod^  there  to  be  ufed  and  miniflred^  upon  Vain  of 
 punifhment  by  the  cenfures  of  the  Church.  j4s  alfo  upon 
 pain^  that  every  Perfon  offending  fhall  forfeit  for  fuch 
 offence  twelve  pence^  to  be  levied  by  the  Church-War- 
 dens of  the  Parifh^  where  fuch  offence  fhall  he  done^  to 
 the  ufe  of  the  Poor  of  the  [aid  Parifh^  of  the  Goods .^ 
 Lands^  and  Tenements^  of  fuch  offender  by  way  of  di~ 
 
 flrefs. ^ 
 
 (]>)  And  it  was  one  of  the  Articles  of  Vifitation^ 
 in.  the  fame  Year,  Whether  any  Inn-holders  or  Me^- 
 houfe  Keepers^  do  ufe  commonly  to  fell  Meat  aftd 
 Drink  in  the  time  of  Common- Pr a)  er  ^  Preachings 
 Reading  of  the  Homilies  or  Scripture, 
 
 Three  Years  after,  the  Book' of  Homilies  was 
 Authorized  by  the  faid  excellent  Queen  ^  and  in 
 (f)  one  of  them  our  Church  delivers  herfclf  after 
 this  manner,     yllthough  we  ought  at  all  times to 
 
 '  have  in  Remembrance^  and. to  be  thankful  to  our  Gra- 
 cious Lord yet  it  appear eth  to  be  Gods  Will  and 
 
 Pleafure^  that  we  fhould  at  ^^qc'islI  times gather 
 
 ourfclc/cs  together  Jo  thelhttcnt  his  name  might  be  renow- 
 ned^and  his  glory  fet  forth  in  iheCongregation  andj^ffem- 
 bly  of  his  Saints. As  concerning  the  time,  which  Almigh- 
 ty-God  hath  appointed  his  People   to  ajfemble  together 
 
 (p)  Ann.  1559.  iq)  Of  the  Place  and  Time  of  Prayer. 
 
 V  folannly^ 
 
"Phe  Third  Dialogue,  2  pp 
 
 folemnly^  it  doth  appear  from  the  fourth  Command- 
 merit  of  God  HReniember,  &€.'} .  that  we  ought  to 
 have  a  time^  as  one  Day  in  the  Week,  wherein  we 
 ought  to  refl^  yea^  from  our  Lawful  and  needful  Works. 
 And-  as  by  this  Commandment  no  Man  in  the  fix 
 days  ought  to  be  flothful  or  idle^  hut  diligently  to  labour 
 in  that  State^   wherein  God  hathfet  him  :  E7jenr^Jo  God 
 hath  given  exprefs  charge  to  all  A^en^  that  on  the  Sdih- 
 \i2it\v-di2i-^^  which  is  now  mr  Sunday^  they  Piould  ceafe 
 from  all  weekly  and  work  day  labour^  to  the  intent^  that 
 like  as  Godhimfelf  wrought  fix  Days ,  and  Refted  the 
 feventh,    and  blefled  and  fanftified,   and  confe- 
 cratedittoquietnefs  and  rej}  from  Labour:   Evenfo 
 God's  Obedient  People/Jjould  ufe  the  Sunday  holily^  and 
 Refl  from  their  common  and  daily  buftnefs^  and  alfo 
 give  themfelves  wholly  to  Heavenly  exercifes  of  God's 
 true  Religion  and  fcrvice.     So  that  God  doth  not  only 
 Comma  d  the  obfervation  of  thts  holiday,  but  alfo  by 
 his  own  Example  doth  flir  ^  and  provoke  us  to  the  dili^ 
 gent  keeping  of  the  fame.     This  Example  and  Com- 
 mandment of  God^  the. godly  Chriflian  People  began  to 
 follow  immediately  after  theJfcenfton  of  our  LordChrifh^ 
 andhegan  tochoofe  them  a  ^^nding-day  of  the  M'^eek 
 to  come  together  in  ^  yet  not  the  Seventh-day  which  the 
 Jewskept^  but  the  Lord's- day  t  the  Day  of  the  Lord's- 
 Refurretiion^  the  day  after  the  Seventh  Day,  which 
 is  the  firfb  Day  of  the  Week,    Siyice  which  time  God's 
 People  have  always  in  ally^ges  without  any  Gain-faying^ 
 ufed  to  come  together  upon  the  Sunday  to  honour^  and 
 celebrate  the  Lord^s  blejjed  Namc^  and  carefully  to  kee^ 
 that  Day  in  holy  Refl^  andquietnefs^  both  Man^  Wo- 
 man^  Child^  Servant  and  Stranger.     For  the  tranf- 
 grejjwn  and  breach  0/ which  Day,  Cod  hath  declared 
 himfclf  much  to  be  grieved^  as  it  may  appear  by  Imn^ 
 who  for  gathering  of  flicks  on  the  Sabbath-Day  ir^s 
 jloned  to  Death.     But  alas  !  Ail  thefe  notwithjland- 
 ing^  it  is  lamentable  to  fee  the  wicked  boldnefs  of  thofe^ 
 who  will  be  counted  Cod's  People,  who  pafs  nothi-ng  at 
 
J  oo  The  Third  Dialogue, 
 
 aU  of  keeping  and  hallowing  the  Sunday.  j4yid  thefe 
 People  are  of  Tvco  furts-^  the  One  fort^  if  they  have 
 any  bufinefs  to  do^  though  there  he  no  extreme  need^ 
 they  muft  not  fpare  for  the  Sunday  ^  They  mujl  drivs 
 and  carry  upon  the  Sunday  ^  They  mufl  Row  and  Ferry 
 on  the  Sunday  ^  They  mufl  tide  and  journey  on  the 
 Sunday  •  They  mufl  buy  and  fell  on  the  Sunday  ^ 
 They  mufl  keep  Markets  and  Fairs  on  the  Sunday^ 
 finally^  They  ufe  all  days  alike^  Work-days  and  Holi- 
 day s,  all  are  One.  7he  other  fort  is  worfe^  for  al- 
 though they  will  not  travel  nor  labour  on  the  Sunday, 
 as  they  do  on  the  Week-day,  yet  they  will  not  rejl  in 
 holinefs^  as  God  Commandeth^  but  they  refl  in  ungod- 
 
 linefs  andfilthinefs in  excefs  and  fuperfluity^ 
 
 in  gluttony  and  drunkennefs^  like  rats  andfwine  ^  They 
 refl  in  brawling  and  railings  in  quarelling  and  fighting^ 
 they  refl  in  wantonneff  and  toyifh  talking^  in  filthy 
 flefhiinefs^  fo  that  it  doth  too  evidently  appear  ,  that 
 God  is  more  difhonoured^  and  the  Dezjil  better  ferved  on 
 the  Sunday,  than  upon  all  the  Days  of  the  Week  befides. 
 Wherefore  O  ye  People  of  God  ^  lay  your  hands  upon 
 your  hearts  •  repent  and  amend  this  grievous  and  dan- 
 gerous  Wichednefs  -^fland  in  awe  of  the  Commandment 
 of  God  ^  gladly  folkw  the  Example  of  God  himfelf-^ 
 he  not  difobedient  to  the  godly  order  of  Chrifl  s-Cburch^ 
 ufed  and  kept  from  the  yipoflWs  time  to  tins  day. 
 Fear  the  difpleafwe  and  ]ufl  Plagues  of  y^lmighty 
 God  if  ye  be  negligent  and  forbear  not  labouring^ 
 and  travelling  on  the  Sabbath  or  Sunday,  and  da 
 mt  refer t  together  to  celebrate  and  magnify  God's  hlef- 
 fed  Name  in^  quiet ,  holinefs  and  godly  reve- 
 rence. 
 
 (r)  In  the  Year  1 580.  The  Magiftrates  of  the 
 City  of  London^  obtainM  of  Queen  Eltz.abeth^  that 
 Plays  and  interludes  /hould  no  more-  be  Adtcd 
 
 (rj  Field's  Declaration,  (£c. 
 
 on 
 
The  Third  Diahrue.  joi 
 
 on  the  Sabbath-day.  And  to  make  fure  Work,  at 
 the  motion  of  many  Godly  Citizens ,  and  well 
 difpofed  Gentlemen,  they  alfo  made  fuite  to  the 
 faid  Queen,  and  her  Privy-Council,  that  they 
 might  have  leave  to  expel  the  Players  out  of  the 
 City,  and  fo  pull  down  all  the  Play-houfes,  and 
 Dice-houfes  within  their  Liberties.  Which  was 
 accordingly  efFeded,and  thePlay-honfes  inC^ce- 
 Church-Streei  ,  Bi/hopfgate-Street ,  and  the  others 
 near  St.  Pauls^  on  Ludgate-HHl^  and  in  the  White- 
 Fvy&rs^  were  pulled  down  and  reprelTed  by  the 
 care  of  thofe  Religious  Men. 
 
 King  James  upon  his  Accefilon  to  this  Crown, 
 iflues  out  a  Proclamation*,  dated  at  Theobalds^ 
 May  7.  1503.  "  Whereas,  faith  he^  we  have  been 
 "  informed,  that  thei  e  has  been  in  former  times  a 
 "  great  negled  in  keeping  the  Sabbath-day.  For 
 "  better  obferving  the  fame,  and  for  avoiding  all 
 "  impious Prophantion  of  it,  weftraitly  charge 
 "  and  command,  that  no  Bear-baiting,  Bull-bait- 
 "  ing  ,  Interludes ,  Common-plays,  or  the  like 
 "diforderly  or  unlawful  Exercifes,  or  Paftimes, 
 "  be  frequented,  kept  or  ufed  any  time  hereafter 
 "  upon  any  Sabbath-day. 
 
 (s)  And  in  the  fame  Year,  by  a  Synod  begun 
 m  London.^  a  Canon  was  made,  requiring  "  All 
 "  manner  of  Perfons  within  the  Church  of  Eng- 
 "  land.,  from  henceforth  to  celebrate  and  keep  the 
 "  Lord's-day,  commonly  called  Sunday ,  and  o- 
 "thei*  Holidays  according  to  God's  VVill  and 
 "  Pleafure,  and  the  Orders  of  the  Church  of  Eng- 
 "  land.^  prefcribed  in  that  behalf,  /.  e.  in  hearing 
 "  the  Word  of  God  read  and  taught  j  in  private 
 ''  and  publick Prayers,  in  acknowledging  their  Of- 
 "  fences  to  God,  and  amendment  of  the  fame  ;  in 
 
 (0  Can.  ij.Jacobi. 
 
 "  reconciling 
 
5 62  The  Third  Dialogue, 
 
 "  reconciling  themfelves  Charitably  to  their 
 "  Neighbours  where  difpleafure  hath  been  -^  in  of- 
 "  ten  receiving  the  Communion  of  the  Body  and 
 "Blood  of  Chrilt^  invifiting  the  Poor  and  Sick, 
 "  ufingall  godly  and  fobsr  Converfation. 
 
 (f)  Twelve  Years  after  this,  in  Ireland,  when 
 his  Majefly's  Commiflioners  were  employ'd  about 
 the  fetling  of  the  Church,  there  paft  this  Article. 
 (u)  "  The  firft  Day  of  the  Week  which  is  the 
 "  Lord's-day,  is  wholly  to  be  Dedicated  to  the 
 "  Service  of  God  •  and  tlijerefore  we  are  bounden 
 "  therein,  to  refl:  from  car  common  and  daily  bu- 
 "  rmers,and  to  beftow  that  leifure  upon  holy  exer- 
 "cifes,  both  private  and  publiclc. 
 
 (rv)  King  Charles  I.  as  foon  as  he  came  to  the 
 Crown,  paft  a  Law,  intituled  an  AH:  for  punijh'mg 
 diver fe  abufes  committed  on  the  Lord  s-day  called  Sun- 
 day. .  "  Forafmuch  as  there  is  nothing'  more  ac- 
 ^'ceptable  to  God,  than  the  true  and  fmcere  Wor- 
 "  fliip'of  him  according  to  his  holy  Will^  and 
 *'  that  the  holy  keeping  of  the  Lord's-day,  is  a 
 ''.  principal  part  of  the  true  fervice  of  God,  which 
 *"'  in  many  Phces  of  this  Realm  hath  been  ,  and 
 "  now  is  proplianed  and  neglected  by  a  diforderly 
 "fort  of  People,  in  ex'eiciling  and  frequenting 
 "  Bear-baiting-and  the  like  Exercires,andPafi;imes 
 "  upon  the  Lord's-day  :  And  for  that  many 
 "  quarrels,  bloodfheds,  and  other  great  inconve- 
 "  niences,  have  grown  by  the  rcfort  and  concomTe 
 "  of  People,  going  out  of  their  own  Parifhes  to 
 "  fuch  difoider'd  ,  and  unlawful  EKercifes  and 
 "  Paltimes ,    negleding  Divine  fervice,  both  in 
 
 "  their  own  Parilh^s  and  crfewhcre. Be  it  En- 
 
 "adled, That  from  and  after  forty  Days 
 
 "  next  after  the  end  of  this  Sellion  of   Parlia- 
 
 (0  Ann.  1615.  Xu)  Art.  5^-  W  »  Caroli,  162?. 
 
 "  mcnt. 
 
The  7hird  Dialogue.  :?pj 
 
 "  ment,  there  ftiall  be  no  Meetings^  AiTemblies,  or 
 "  Concourfe  of  People  out  of  their  own  Parifties 
 "  on  the  Lord*s-day,  within  this  Realm  of  £«^- 
 "  land^  or  any  the  Dominions  thereof,  for  any 
 ''  Sports  or  Faftimes  whatever.  And  that  every 
 "  Perfon  or  Perfons  offending  in  any  of  the  Pre- 
 "  milTcs,  Ihall  forfeit  for  every  Offence  three  Shil- 
 "  lings  and  four  Pence,  the  fame  to  be  employed 
 "  and  converted  to  the  ufe  of  the  Poor  of  the  Pa- 
 "  riih,  where  fuch  Offences  fhallbe  committed — 
 "  to  be  levied  by  way  of  diftrefs ,  and  fale  of 
 ''  the  Goods ,  of  every  fuch  offender.  And  in 
 "  default  of  fuch  diftrefs,  that  the  party  offending 
 "  be  fet  publickly  in  the  Stocks  by  the  fpace  of 
 
 "  three  Hours —Which  Statute  being  to  be 
 
 continued  unto  the  end  of  the  firft  Seffion  of  the 
 next  Parliament  only,  was  recontinued  by  the 
 Statute  of  third  Caroli  ,  and  fo  remaineth  in 
 force. 
 
 And  in  this  Third  Year  of  the  faid  King,  ano- 
 ther Adt  was  made  againft  Carriers,  Butchers,6'c. 
 "  Forafmuch  as  the  Lord's-day  commonly  called 
 "  Sunday,  is  much  broken  and  prophaned  by  Car- 
 "  riers.  Waggoners,  Carters ,  Wain-Men,  But- 
 "  chers  and  Drovers  of  Cattel,  to  the  great  dif- 
 
 "  honour  ofGod  and  reproach  of  Religion. 
 
 ''  Be  it  Enaded that  no  Carrier,  &c.  (hall 
 
 "  travel  on  the  Lord's-day,  upon  the  forfeiture 
 
 "  of  twenty  Shillings  for  every  fuch  Offence— 
 
 Which  wasconfirm'd  and  made  perpetual  17 
 Caroli. 
 
 'Tistrue,  after  the  Example  of  King  James ^ 
 his  Father,  Jnno  1618.  and  by  the  advice  of  fome 
 about  him,  he  was  prevailed  on  to  fet  out  a  Deda- 
 ration,  wherein  he  allows  his  dutiful  Subjeiis  Inno- 
 cent Diverfions,  or  Lawful  Recreations  on  the  Lord's- 
 day,  fo  that  the  fame  be  had  in  due  and  convenient 
 times,  without  impediment  or  let  of  divine  Service^  and 
 
 that 
 
^o4  The  Third  Dialogue. 
 
 that  the  People  had  fir jl  done  their  Duty  to  God —  But 
 as  t\\tiotmtx Declaration  was  not  well  taken,which 
 probably  occafioned  this  Prince  to  make  the  afore- 
 faid  Law,  for  the  ftrider  keeping  of  the  Day,  fo 
 to  be  fure  this  could  not  be  rellilhed  notwith- 
 ftanding  its  Cautions  ^  and  upon  the  fatal  breach 
 between  him  and  many  of  his  Subjeds,  by  the  Con- 
 currence and  confent  of  the  Parliaments  in  both 
 Kingdoms,  ic  was  one  Article  in  the  Proj^ofttions 
 of  1644.  that^w  >4^  iliouidbe  made/wr  the  ohfef' 
 
 vation  of  th  Lord's-day Meaning  a  New  A(fl 
 
 for  greater  reverence  to  be  fhown  the  Day,  and 
 more  for  the  Honour  and  Service  of  God. 
 
 April  io.  1629.  S'lv  Richai'd  Dean ^  being  Lord 
 Mayor  o{ London^  he  ilfaed  out  the  following  Or- 
 der, "Whereas  I  am  credibly  informed,  that 
 "  hotwithflandingdiverfe  good  Laws  for  keeping 
 '^  of  the  Sabbath,  holy,  according  to  the  exprefs 
 "  Commandment  of  God  Almighty,  diverfe  in- 
 *'  habitants  and  other  Perfons  of  this  City,  and 
 ''  other  Places  having  no  refpeft  of  duty  towards 
 *^  God,  and  his  Majefty  or  his  Laws,  but  in  con- 
 "  tempt  of  them  all,  do  commonly  and  of  Cuftom 
 "  greatly  Prophane  the  Sabbath-day  in  Buying, 
 *'  Selling,  Uttering  and  Vending,their  Wai:es  and  • 
 "  Commodities  on  that  Day  for  their  private 
 "gain.  Alfo  Inn-holders  fuffering  Markets  to 
 "  b(^  kept  by  Carriers,  in  moll  rude  and  Prophane 
 "  manner,  in  felling  Viftuals  to  Huckfters,  Chan- 
 ""dlers  and  all  other  Comers.  Alfo  Carriers, 
 "  Carr-Mcn  ,  Cloth-Workers ,  Water-Bearers, 
 *"'  and  Porters  carrying  of  burdens,  and  Water- 
 "  Men  plying  their  Fares,  and  diverfe  others 
 "  Working  in  their  Ordinary  callings.  And  likc- 
 "  v;ire,  tliat  I  am  informed  that  Vintners,  Ale- 
 *'  Houfe-K^epers ,  Tobacco,  and  Strong- Water- 
 "  Sellers,  greatly  Prpphane  the  Sabbath-day,  by 
 *'  fuflering  Company  to  fit  drinking  and  bibbing 
 
 «m 
 
The  Vnrd  Dialogue.  j  o  j 
 
 "  in  their  tloufes  on  that  Day  ^  and  likevvife  diverfe 
 "  byCurfmg  andS wearing,  and  fuch  like  behaviour^ 
 "  contrary  to  the  exprefs  Commandment  of  Al- 
 "■  mighty  God,  his  Majefty's  Laws  in  that  behalf^ 
 "  and  all  good  Government.  For  the  Reformation 
 "  whereof,  I  do  hereby  require  and  in  his  Ma*; 
 "  jelly's  Name,ftraitly  Command  all  his  Majelly'3 
 "  Loving  Subjeds  whatfoever,  and  alfo  all  Con- 
 "ftables,  Headboroughs,  Beadles,  and  all  other 
 "  Officers  whatfover  to  be  aiding,  and  aflifting  to 
 **  the  Bearer  hei"eof,in  finding  out  &  apprehending 
 "  all,  and  every  fuch  Perfon  and  Perfons,  as  fhall 
 **  be  found  to  offend  in  any  of  thefe  Kinds,  and 
 "  them  and  every  of  'em,  to  bring*  before  m^e  or 
 *'  fome  other  of  hisMajefty's  jufl:ice,of  the  Peace, 
 *'to  Anfwer  to  all  fuch  Matters,  as  fhall  be  objecl:- 
 "  ed  againft  'em,  and  to  put  in  good  fecurity  for 
 ''  their  good  behaviour ,  whereof  fail  you  not, 
 **  as  you  will  anfwer  at  your  Peril. 
 
 Ten  Years  after,  Augujl  2p.  1639.  an  A&:  was 
 paft  by  the  General  Ajfemhly^  held  at  Edinburgh  in 
 Scotland^  anent  the  keeping  of  the  Lord's  day* 
 "  The  General  Affembly  recommendeth  to  the  fe-* 
 *'  veral  Presbyteries,  the  Execution  of  the  old  Adls 
 "of  Affembly  againft  the  breach  of  the  Sabbath- 
 "  day,  by  the  going  of  Mills,  Salt-pans,  Sal- 
 *'  mon^-fifhing ,  or  any  fuch  like  labour,  and  to 
 'Hhis  end  revives i  and  renews  the  act  of  Affem- 
 '*bly  holden  at  Halirood-houfe  ^  1601.  SefT.  5. 
 **  Whereof  the  tenour  follows — 
 
 "TheAflembly  confidering  the  Conventions  of 
 **  People,  efpecially  on  the  Sabbath-day,  are  very 
 ''  rare  in  many  Places  by  diflra(flion  of  labour,  not 
 *' only  in  Harvefl  and  Seed-time,  bxit  alfo  every 
 *'  Sabbath  by  fifhing,  both  of  White-fi(h  and  Sal- 
 "mon-fifh,  and  in  going  of  Mills,  Thereford 
 "  the  AlTembly  difchargeth,  and  inhibiteth  all 
 **  fuch  labour  of  fifhing,    as  well  White-fiili  a? 
 
 ^  "Salmonr 
 
I  o  ^  Tl^e  Third  Dialogue , 
 
 "  Salmoa-fi(h,and  going  of  Mills  of  all  forts  upon 
 "  the  Sabbath  jUnd'er  pain  of  incurring  the  Cenfures 
 "  of  the  Kirk,  and  ordains  the  Coramiflioners  of 
 ''this  Afienibly  to  mean  the  fame  to  his  Majefty, 
 ''  and  to  defire  that  a  pecunial  pain  might  be  en- 
 *'  joined  upon  the  Controveners  of  this  prefent 
 
 In  the  Year,  154.4.  7^'>^-  3-  ^n  Ordinance  of 
 Parliament  was  made,  That  the  Dirc^ory  forpuMick 
 Worf}jip/]jould  he  ufed^  purfued  and  obferved  in  all  eX" 
 ercijcs  of  the  publkk  IVorfljtp  of  God^  in  every  Cori" 
 greg  ition^  Churchy  Chapel^  and  Place  of  puhlick  Wor- 
 Jlnp^  within  this  Kingdom  of  England  and  Dominion 
 'of  Wales  •  uhii:h  diredory  for  the  publick  IVor/hip  of 
 Cod^  with  the  Preface  thereof foUoweth  ^ 
 
 Of  the  Sandification  of  the  LordVday — 
 
 The  Lord's- day  ought  to  be  fo  remembred  before 
 hand^  as  that  all  Worldly  bufinefs  of  our  Ordinary 
 callings  may  be  fo  Ordered^  and  fo  timely  and  feafon- 
 ably  laid  afide^  as  they  may  not  be  impediments  to  the 
 due  Sandifying  of  the  Day^  when  it  comes. 
 
 The  whole  day  is  to  be  celebrated  as  holy  to  the  Lord^ 
 both  in  publick  and  private^  as  being  the  Chrijlian  Sab- 
 hath^  To  which  end^  it  is  requifite^  that  there  be  an  ho' 
 ly  Ceffation  or  Reflirig  all  the  Day^  from  all  unnecef- 
 fary  labours^  and  an  abjlaining  not  only  from  allfports 
 and  paflimts^  but  alfo  from  all  Worldly  Words  and 
 Thoughts. 
 
 That  the  diet  of  that  day  be  fo  ordered^  as  that  nei- 
 ther Servants  he  unneceffarjly  detained  from  the  puhlick 
 Worflnp  ofOod^  nor  any  other  Perfons  hindndfrom  the 
 Sandifying  that  Day. 
 
 T'oat  there  be  private  Preparation  of  every  Perfon  or 
 Family^  by  Prayer  for  themfclves^  and  for  God's  af- 
 Jijlar.ce  of  the  MiniflcY^  and  for  a  blejfmg  on  his  mi- 
 Mjjlry^  and  by  fuch  other  hcly  excrcifes^  as  may  fur- 
 
 tkr 
 
The  H:ird  Dialogue,  q  07 
 
 iher  difpofe  them  to  a  more  ^comfortable  Commnnmi 
 rvithGod  inhis  publickOrdmamcs.     :    ■.'/.''.  ^ 
 
 That  all  the  People  meet  jo  timely  for  puWicl  IVor- 
 fh'tp^  that  the  whole  Congreg.ition  m^y  he  frefcnt  at 
 the  beginnings  and  with  one  heart  fokmnly  join  toge- 
 'therin  all  parts  of  thepublick  IVor/Jjip  ^  and  not  depart 
 till  after  the  Blcjfng. 
 
 That  what  time  is  vacant  ^  between  or  after  the 
 folemn  meeting  of  the  Congregation  inpuhlick^  befpcni 
 in  readings  meditation^  repetition  of  Sermons  (efpcci- 
 ally  by  calling  their  Families  to  an  account  of  what  thty 
 have  heard)  and  Catechidng  of  them^  holy  conferences 
 prayer  for  a  Bkjfing  upon  the  pub  lick  Or  di  nances  ^ 
 Singing  of  Pfalms ,  vifiting  the  ftck  ,  relieving  the 
 Poor^  and  fuch  like  Duties  of  Piety  ^  Charity  and 
 AJercy^  accounting  the  Sabbath  a  Dtlight. 
 
 Iirthe  II  Car.  2.  An  Aft  was  niade  for  the  E- 
 Itablifliing  Articles,  and  Orders  for  the  regulating 
 and  better  Government  of  his  Ma  jelly's  Navy 
 whereof  the  firlt  was,  that  "  All  Commanders 
 "  Captains  and  Officers  at  Sea,  fhall  caufe  the  pub- 
 "  lick  Worlhip  of  Almighty  God,  according  to- 
 "  the  Liturgy  of  the  Church  of  f^^/^w^Eilabli  fii- 
 "  edby  Law,tobefolemnly,orderlyand  reverent^ 
 "  ly  performed  in  their  refpeftivc  Ships  ^andthat 
 "Prayers and  Preachings,  by tilere^pedivcChap- 
 "  lains  inholy  Orders,  in  the  rcfpedive  Ships  be 
 "  performed  diligently  ^  and  that  the  Lords-day 
 "  be  obferved  according  to  Law.  '   , 
 
 Somewhat  like  this,  the  Earl  of  Effex  fet  out 
 forthebettcr  behaviour  of  his  Army,  1642.  fjc) 
 "  All  thofe  who  often  and  wilfully  abfent  them- 
 
 "  felves  fromSeVnions  and  pubiick  Prayers ■ 
 
 Shall  undergo  Cenfure. 
 
 ix)  La\v$  and  Ordinances  of  War.  Art.  3. 
 
 X  2  And 
 
^  c  8  The  Third  J)icdogue. 
 
 And  King  Jamts  IX,  i68^.  took  the  Tame  care 
 for  his  Forces.  "'All  Officers  and  Soldiers  (not 
 "  having  juft  impediment  )  fnall  diligently  fre- 
 "  quent  Divine  Service  and  Sermon  —  under  pe- 
 *'  nalty  that  every.  Officer  not  doing  fo  (hall  be  re- 
 *■'•  prehended  at  a  Court  Martial,  and  every  pri- 
 *'  vate  Soldier  toties  quoties^  forfeit  twelve  Pence  : 
 Which  is  to  beunderftood  more  efpecially  of  the 
 JM'd's-dity^  though  not  named,  becaufe  on  other 
 Days  there  were  no  Sermons. 
 
 In'  the  19  Car.  2.  a  Law  paft/o>'  the  ohfervatton  of 
 
 the  Lord  s-day  called  Sunday  —  (y)Seit  £ua{led 
 
 "  That  all  the  Laws  enafted ,  and  in  force  con- 
 "  ccvning  the  Obfervation  of  the  Lord's-day, 
 ''  and  repairing  to  the  Church  thereon,  be  carcful- 
 "  ly  put  in  Execution,  and  that  all,  and  every 
 "  Perfon  and  Perfons  whatever  ,  (hall  on  §vcry 
 "  Lord's-day  apply  themfelves  to  the  Obfervati- 
 "  on  of  the  fame,  by  exerciling  themfelves  thereon 
 "  in  the  Duties  of  Piety  and  true  Religion,  pub- 
 *'  lickly  and  privately,  and  that  no  Tradcfman, 
 '*  Artiricer,Work'man,Labourer,  or  other  Perfon 
 "  whatfoever  (hall  do  or  exercife  any  Worldly 
 "  labour,  bufinefs  or  work  of  their  ordinary  cal- 
 "  lings  upon  the  Lord's-day  or  any  part  thereof 
 "  (Works  of  neceffity  and  Charity  only  excepted) 
 *'  and  that  every  Perfon  being  of  the  Age  of 
 *'  fourteen  Years  or  upwards  offending  in  the 
 "  PremiiTes,  (liall  for  every  fuch  offence  forfeit  the 
 "  fumm  of  five  Shillings,  and  that  no  Perfon  or 
 "  Perfons  whatfoever,  (hall  publickly,  cry  (hew 
 "  forth  or  expofe  to  fale  any  Wares,  Merchan- 
 "  di/.es,  Fruit,  Herbs, Goods  or  Chattels  whatfo- 
 **  ever,  upon  the  Lord's-day  or  any  part  thereof, 
 "  under  pain  that  every  Pelfon  fo  offending  (hall 
 
 OJ  19.  Car.  2.  cap.  7, 
 
 *'  forfeit 
 
J  he  Third  Dialogue.        ^09 
 
 "  forfeit  the  Tame  Goods,  fo  cried  or  fliewM  forth 
 "  or  expofed  to  fale ,    excepting  Milk ,    which 
 "  may  be  cried  and  fold,  before  Nine  a  Clock  ia 
 *'  the  Morning,  and  after  four  in  the  Afternoon. 
 "  And  it  is  further  enadcd ,   that  no  Drover, 
 "  Horfe-Courfer,  Waggoner,  Butcher,   Higler, 
 "  their,  or  any  of  their  Servants  fhall  travel  or 
 "  come  into  his  or  their  Inn  or  Lodging,  upon 
 "  the  LordVday  or  any  part  thereof,  upon  pain 
 "  that  each  and  every  fuch  offender,  (hall  for- 
 "  felt  twenty  Shillings  for  every  fuch  ofFenpe.  And 
 "  that  no  Perfon  or  Perfons  fhall  ufe,  employ  or 
 "  travel  upon  the  Lord's-day   with  any  Boat, 
 "  Wherry,  Lighter  or  Barge,  except  it  be  upon 
 *'  extraordinary  occafions,  to  be  allowed  by  fome 
 "  Juftice  of  the  Peace,  upon  pain  that  every  Per- 
 "  fon  fo  offending  fhall  forfeit,  and  lofe  the  fumm 
 •'  of  five  Shillings  for  every  fuch  offence.     And  be 
 "  it  further  enadted,  that  if  any  Perfon  or  Perfons 
 "  whatfover,  which  fhall  travel  on  the  Lord's-day, 
 *'  fhall  be  then  robbed,  no  Hundred  nor  the  Inha- 
 "  bitants  thereof  fliall  be  charged  With,  or  be  an- 
 "  fwerable  for  any  Robbery  fo  com>mittcd  ,  but 
 *'  the  Perfon  or  Perfons  fo  robbed,  fhall  be  barred 
 "  from  bringing  any  Adionfor  the  faid  Robbery, 
 "  any  Law  to  the  contrary  notwithftanding.    A  nd 
 "  that  no  Perfon  or  Perfons  on  the  Lord's-day, 
 "  fhall  ferve  or  execute,  or  caufe  to  beierved  or 
 "  ex-ecuted  any  Writ,  Procefs,  Warrant,  Order, 
 "  Judgment  or  Decree  (except  in  cafes  of  Felony, 
 "Treafon,  or  breach  of  the  Peace)  but  that  the 
 "  Service  of  every  fuch  Writ,Procefs,^c.  fhall  be 
 "  void  to  all  intents  and  purpofes  whatfoever, 
 "  And  the  Perfon  or  Perfons,  fo  ferving  or  exe- 
 "  cuting  the  fame,  (hall  be  as  liable  to  the  fuit  of 
 "  the  party  grieved,  and  to  anfwer  damages  for 
 ^'  the  doing  thereof,  as  if  he  or  they  had  done  the 
 X  3  "^2"^« 
 
*ji0  Tie  TJ?ird  Dialogue, 
 
 ''  fame  without  any  Writ ,   Procefs,    Warrant, 
 ''  Order,  Judgment  or  Decree  at  ail. 
 
 Tills  Law  is  fo  full ,  tiiat  in  tiie  fucceeding 
 Reigns,  there  vyas  no  Occallon  to  make  a  Supple- 
 ment, but  only  to  fee  it  put  in  Execution.  Ac- 
 cordingly King  J^me^,  In  the  Year  1685.  after  his 
 Brother's  example  1662.  Wi it  a  Letter  to  the  two 
 Arcl'uifiiopr, ,  Straitly  charging  and  commanding 
 them^  to  I'ffc  their  utmoft  ccfre  and  diligence^  that  a^ 
 mong  other  things  ,  for  the  better  obferving  of  the 
 J^ord's-day^  too  much  negle^ed  of  late^  the  Clergy  of 
 their  Provinces jhail^  as  by  often  and  fericus  Admoniti- 
 ons and  flvirp  rcp'-oofs^  endeavour  to  draw  cff  People 
 from  f'.ch  idk^  debauched  and  profane  Courfes  as  difho- 
 pour  God^  bring  a  fcandal  on  Religio  i  and  contempt 
 oil'  the  Laws  and  Authority^  Ecclcftafiical  and  Qivil^ 
 fo  Jhdll  they  very  tarnejly  perfwade  them  to  frequent 
 i)ivi:-le Service  on  the  Lord^s-djy^  and  other  Feftivals 
 appointed  by  the  Church  to  be  kept  folemn  ,  and  in  cafe 
 any  J'crfvn  flmll  rcfort  ta  any  Taverns  or  Ale-Houfes^ 
 ipr-ufe  any  luilarrfil  f^orts  av.d  cxcrcifes  on  fuch  Days^ 
 the  Min'ijtey fhall^exhort  thofe  who  are  in  Authority ^in 
 tbeir  fever al  Parifloes  and  Congregations^  carefuly  to 
 iojk  after  all  fuch  Offender  sin  any  kind  whatever^  to- 
 gether vcith  iJl  thofe  that  ahett^  receive  and  entertain 
 them^  th.zt  thty  may  be  preceded  againfh  according  to 
 t'oe  Laws^  and  quality  of  their  Ojfences^  that  all  fuch 
 d'.forders  may  for  the  time  to  come  be  prevented. 
 
 1"  he  two  Ahtrcp'jlitans  purfued  the  Kings  Di- 
 rcfflions,  andtranfmitted  his  Commands  to  the 
 fl'vcral  Bfbops  vviihin  thejr  Provinces,  and  the 
 Bfljrps  to  the  Infeviour  V^/i/vz/erj,  particularly 
 tiie  Lord B:jh:'p  (f  London^  ca'led  his  Ckrgy  toge- 
 ^'ner  ,  ar/i  had  a  long  Co:,fcrerice  with  them,. 
 m  thb  Subjedlof  the  i<r/w/sLettcr,and  afterwards 
 yvrit  to  thenji  to  ^qnind  'cm,  of  what  had  been 
 iaici  lJr.,:.'\o!  \6%6.  '  *'  The  lalt  Article,  faith 
 t-'  jVe,  is  that  which  at  all  tinges  you  ought'  to  be 
 -  •     '  "  cQacerned 
 
The  Vtrd  Dialogue.  ;  i  i 
 
 *' concerned  for :  To  fee  tha:  the  foleinn  Day  of 
 "  our  Religious  Worfhipbe  obferved,  as  becomes 
 "  fincere  ProfelTours.  But  more  efpecially  at 
 "  this  time  it  lies  upon  us  to  apply  double  dili- 
 "  gence.  For  this  indulgence  the  King  has  granted 
 "  upon  the  notion  of  having  a  difpenfing  Power  in 
 *'  himfelf,  has  been  fo  little  conildered  in  reference 
 *'  to  the  abufe  wicked  and  prophane  Men  will 
 "  make  of  it,  tjiat  it  hath  laid  the  Lord's-day  o- 
 *'  pen  to  all  contempt  imaginable.  We  have  al* 
 *'  ready  the  fad  experience  of  it.  Worldly  Peo- 
 "pleftay  at  home  on  that  Day,  and  atter.d  their 
 "  fecular  Affairs.  The  lopfe  and  debauched  lie  at 
 "  the  Ale-houfe,and  every  one  that  fears  not  God, 
 *'  takes  an  occafion  to  beanOtFence  to  thofs  that 
 "  do.  As  to  what  remedies  we  Ihould  ufe  to  prevent 
 ."  thefe  mifchiefs,  as  much  as  may  be,  I  thinic, 
 "  we  fully  confidered  in  our  lafl:  Conference  before 
 "  this,  whither  I  refer  you. 
 
 Feb.  13.  168^.  The  prefent  King  fends  his 
 Letter  to  the  Right  Reverend  Father  in  God, 
 Henry  LordBiJho^  0/ London,  to  be  communicated 
 tothetrpo  Provinces  oi  Canterbury  and  Tor^. Where- 
 in the  Clergy  are  diredec^  to  Preaehfrcficyitly  againji 
 thofe  particular  SinsandYices^  which  are  mojl  prcvcvl- 
 ing  in  this  Realm  ^  ayid  withal  on  every  ofthofc  Lord's- 
 days^  on  which  any  fuch  Sermon  is  Preached^  they  do 
 alfo  read  to  their  People  fuch  Statute^  Law  or  Lam^ 
 as  are  provided  againft  that  yice  or  Sin  ^  which  is  their 
 fubje&-  m  that  Day^  as  namely  againjl  Blafphemy^ 
 Swearing  .^  andCurfmg  ^  againjl  FeY]urf^  againjl 
 Drunkennefs^  and  againjl  Prophanation  of  the  Lord's- 
 day^  all  which  Statutes  we  have  ordered  to  be  Printed 
 together  with  thefe  our  Letters ,  that  fo  they  may  be 
 tranfmitted  to  every  Parifh  within  this  our  Realm. 
 
 Hereupon  the  aforefaid  Prelate ,    not  only  takes 
 
 care  to  difperfe  the  Letter  above  written,  ^ith 
 
 the  feveral  Lawi  there  mentioned,  and  an  next  to 
 
 %  4  i^ 
 
^  1 1  The  Third  J)Ulogue. 
 
 jc,  but  alfo  writes  another  to  his  Own  Clergy, 
 bearing  date,  v^|»r// 24. 1 690.  wherein  he  prefles 
 'em,  To  put  their  People  often  in  mind  of  the  impor- 
 tance of  the  Word  Reformed  Churches ,  which  import 
 that  as  our  Dc&rine andPVorfhip^  are  by  the  hlefUngof 
 Godreformed^fo  our  Lives  ought  to  he  reformed^other' 
 vcife  all  the  advantage  we  have  of  Light  and  Truth, 
 beyond  other  Churches  wtU  rife  up  in  judgment  againji 
 us.Jf  xos  do  not-  live  fuitahly  to  them.  But  above  all  things 
 they  wee  to  fludy  to  pofjefs  thofe  committed  to  thetr 
 charge  with  the  deepfenje  oj  the  Duty,  that  they  owe  to 
 God  their  Maker,  and  to  Jefus  Chrifl  their  Saviour, 
 thatfo  they  may  apf-ly  themfelves  to  the  exercifes  of  De- 
 votion in  fecret,  tu  the  frequenting  the  PuhlickWorfhip, 
 and  chiefly  to  the  receiving  the  Sacrament  with  that  fe- 
 i'ious  difpofition  of  mind,  as  becomes  fuch  holy  Perfor- 
 ma77ces,  that  fo  they  may  delight  in  going  together  to  the  , 
 Houfe  of  God.  And  in  order  to  their  doing  this  aright, 
 infuje  into  ^em  a  great  reverence  for  the  Lord^s-day^ 
 as  a  time  feparated  from  the  common  bufinefs  of  Life, 
 for  their  attending  on  the  Worfhip  of  God,  and  fuch  0- 
 ih'er  Religious  exercifes ,  as  may  bath  mcreafe  their- 
 Knowledge  and  their  Senfe  of  Divine  matters  ;and  thaf 
 therefore  they  ought  not  tofatisfy  tbemfdves  with  going 
 to  church,  and  ajfijling  puUtckly  in  the  Service  of  God, 
 ]^ut  that  thcyfet  themfelves  more  to  Prayer  on  that  Day, 
 and  ta  the  reading  of  Scripture  and  other  good  Books, 
 \i.th  apart  a'-d  together  in  their  Families,  that  fo  they 
 may  grow  up  in  Grace,  and  in  the  Knowledge  of  our 
 Lord  and  Saviour  Jefus  Chrtfl.  Thefe  things,  faith 
 he,  you  tmijl  open  to  your  People  frequently,  in  Seafon, 
 and  out  of  Seafon,  both  at  'Church  and  from  houfe  to. 
 houfe.  A,id  I  charge  you  by  all  the  Authority  J  have 
 ovi:r  you,  by  the  z.eal you  bear  to  the  Church  of  Eng- 
 land, und  as  you  defire  to  have  from  your  labours,  and 
 "SQur  People  a.  Crown  of  rejoicing  in,  the  day  of  the  Lordy 
 '■'^■A  4§yoi'.  b'.xr  a  due  regard  both  to  your  own  Soul,  and 
 ih$  Souls  commiitcd  to  your  Carc^  and  to  that  precious 
 
 Blood 
 
The  Third  Dialogue.  ^  %  ; 
 
 Shod  by  which  they  were  redeemed  j  as  you  defire  to 
 be  faithful  to  your  Ordination  vows^and  to  have  a  (hare 
 in  thofe hie jfed  Words  Qwell  done  good  and  faithful 
 Servant,  enter  thou  into  the  joy  of  thy  Lord3 
 that  you  wiU  give  your  f elves  wholly  to  thefe  things  ^  that 
 you  will  account  no  labour  great  in  .advancing  that 
 Work^  for  which  our  Savtour  feared  not  his  onn  Ijfc^ 
 and  that  you  purfue  all  the  parts  of  your  Minijlry, 
 
 with  a  z.eal  fuitahle  to  the  importance  of  them^  &c. 
 
 July  9.1691.  The  Queen  writ  a  Letter  to 
 the  Juflices  of  the  Peace  in  Aiiddlefex^  to  this  EfFeft. 
 Trufly  and  Well-beloved^  we  greet  you  well.  "Con- 
 "  fidei  ing  the  great,  and  indifpenfible  Duty  in- 
 
 "  cumbenton  us. we  think  it  neceflary — '■ — - 
 
 "to  recommend  to  you,    the  putting  in  Execu- 
 
 "tion thofe  Laws  which  have  been  made,  and 
 
 "  are  llill  in  force  againfl:  the  prophanation  of  the 
 "  LordVday,  and  all  other  diforderly  Practices, 
 "  which  by  a  long  continued  negled,  and  conni- 
 "  vance  of  the  Magiftrates  and  Officers,  concerned, 
 "  have  Univerfally  fpread  themfelves  to  the  difho- 
 *'nour  of  God  and  fcandal  of  our  holy  Religion — 
 '*  we  do  therefore  hereby  charge  and  require  you, 
 "  to  take  the  moll  elFedtual  Methods,  for  putting 
 "  the  Laws  in  Execution  againft»the  Crimes,  Sins 
 "  and  Vices  abovementioned,  &c 
 
 In  the  Year  16^^.  a  Book  of  Injunctions  was  gi- 
 ven to  the  Two  Archbilhops,  and  by  them  to  the 
 reft  of  the  elegy,  wherein  it  is  commanded  \^Art. 
 .  1 2.3  that  "  They  ufe  their  utmoft  endeavour,that 
 "  the  Lord's-day  be  religioufly  obferved ,  that 
 "  they  fet  a  good  example  to  their  People,  and 
 "exhort 'em  frequently  to  their  Duty  herein. 
 
 And  Feb.  24.  1697.  a  Proclamation  was  iflued 
 out,  at  the  requeft  of  the  Houfe  of  Commons,  to 
 require  "  All ,  both  Magiftrates  and  Minift ers, 
 "  to  be  very  vigilant  and  ftrift  in  the  difcovery, 
 ^'  and  effe^uj^l  Profcpution  and  Punilhment  of  alt 
 
 "  Perfons, 
 
1 1 4  7 he  Third  Dialogue. 
 
 "Perfons,  whofhaH  be  found  guilty  of  exceflive 
 ''Drinking,  Blafphemy,  Prophane  Swearing  and 
 *'  Curfing,  Lcwdnefs,  Prophanation  of  the  Lord's- 
 
 "day as  they  will  Anfwer  it  to  Almighty 
 
 "  God,  and  upon  pain  of  the  King's  Higheft  dif- 
 *'  pleafure. 
 
 And  in  the  Year,  169Z.  Sk  Francis  Chtld  hdng 
 Lord  iMayor,  an  Order  was  ifTued  out  bearing 
 date  March  t,  in  thefe  words,  "  Forafmuch  as  the 
 "  gen'^ral  corruption  and  depravation  of  Manners, 
 "within  this  City,  and  the  Liberties  thereof;  in- 
 "Itead  of  being  amended  and  reformed  by  the 
 *'  many  good  L^ws  provided ,  and  defign'd  for 
 "  that  purpofe,  and  the  feveral  Orders  publilhed 
 "  by  the  Court  of  Lord  Mayor  and  Aldermen,  to 
 "  inforce  the  Execution  of  them  ,  feems  rather 
 "  to  prevail,  and  increafe,  and  daily  macifefts  it 
 "  felf  in  the  groITeft  and  boldelt  Adts  of  de^ 
 "  bauchery  and  licentioufners. 
 
 "  The  Right  honourable  the  Lord  Mayor,  be^ 
 "  ing  deeply  fenfible  cf  the  unhappy  prevalency 
 "  and  dangerous  confequencesof  fuchPraftices,and 
 "  being  convinced,  that  nothing  can  put  a  flop  to 
 "  the  further  growth  and  increafe  ,  of  fuch  im- 
 *'  pieties  but  a  refclute,  and  vigorous  Execution 
 "  of  feveral  Laws  by  a  ftri<^,  and  impartial  in- 
 *'  fiicling  the  feveral  penalties  and  punifhments  by 
 '^  them  appointed  on  all  Offenders. 
 
 "  His  Lordfhip  therefore,  out  of  a  due  fenfe  of 
 "his  Duty  to  God,  and  regard  to  the  honour  and 
 "  welfare  of  the  Governnient  of  this  City,  com- 
 "  mitted  to  his  care,  ^^ing  refolved  to  effeft  the 
 ''fame,  doth  ("with  the  advice  of  his  Brethren  the 
 "  Aldermen  )  hereby  renew  and  command  the 
 "  obfervance  of  all  former  Orders  and  Precepts  ^ 
 "and  doth  ftrictly charge,  and  command  all  Con- 
 "  ftables,  Church-Wardens,  Over-Seers  of  the 
 ^'  Poor,  in  their  refpes^Uve  P^rilhes,  and  all  Or 
 
'The  Third  Dialogue,  ^  1 5 
 
 "  ther  Officers,  and  Minifters  of  Juflice  witbJn 
 *'  this  City  and  Liberties,  to  put  the  faid  Laws  in 
 ^'Execution.  Cwhich  Laws,  Offences  and  Penal- 
 "  ties,  are  recited  in  the  Order.] 
 
 "  Andforafmuch  as  the  keeping  holy  the  Lord's- 
 "day,  commonly  called  Sunday,  is' a- principal 
 "  part  of  the  true  Service  of  God,  and  that  all 
 "  Perfons  on  that  day  ought  to  apply  themfelves 
 "  to  the  Duty  of  Piety  and  Religion,  both  pub- 
 *^  lick  and  private  ^  and  the  keeping  open  of  Ta- 
 "  verns.  Coffee  Houfes  and  Ale-Houies,  on  thp 
 "  faid  Day,  and  the  receipt  and  entertaining  of 
 "  the  People,  as  well  in  time  of  Divine  Service^  as 
 '^  out,  is  a  great  means  of  Piophaning  and  abufmg 
 "  the  fame,  his  Lordfhip  doth  ftridtly  charge  and 
 *'  command,  that  no  Vintner,  Coffee-Man,  or  o- 
 "  ther  keeper  of  publick  Houfes,  do  keep  open 
 "  his  or  their  Houfes  on  that  Day,  nor  permit 
 "  any  Perfon  to  Drink  or  Tipple  therein, 
 "  either  in  time  of  Divine  Service  or  after- 
 "  wards,  upon  pain  to  be  profecuted,  not  only 
 "  as  Offenders  againfl  feveral  of  the  Laws  afore- 
 "  mentioned ,  but  alfo  to  be  proceeded  againlt 
 "  by  fuch  other  Methods  and  Punifhments ,  as 
 "  the  greatnefs  of  the  faid  Offence  requires.  ■ 
 
 And  Order  carefully  iffuedout  very  frequently 
 by  the  Lord-Mayors  of  this  City. 
 
 An  in  a  Word  ,  our  Church  takes  fo  much 
 care  in  this  particular,  that  it  is  an  Oidinary  (O 
 •  Article  in  our  Epifcopal  Vifitations,  Wb^her  any  in 
 cur  Parijhes  do  propham  the  Lord's-day^  or  on  any  pre- 
 tence ahjlain  from  coming  to  Cliurch  or  the  publick 
 Places^  where  there  are  Prayers  or  Sermons^  andfpen^ 
 their  time  in  Ale-fioufes^  or  Hou[hold  Affairs. 
 
 (:{)  Articles  of  Vifitation  and  Enquiry,  £^^  In  the  4.Epifc. 
 Viiit,  QiHipry  Lord  Biihppof  JL,pWw,  Of7e.  3-  '7°°-  tit.  4. 
 
 -p.  The 
 
^\6  The  TIM  Dialogue]  ' 
 
 B.  The  account -you  have  given  of  fo  many 
 Lnvps  and  Canons^  doth  indeed  ftiow  what  care 
 hath  been  taken  to  fee  the  Day  obferved :  But 
 furely  they  are  People  of  little  Religion,  who  will 
 be  influenced  by  fuch  Motives  ,  and  ferve  God 
 purely  for  the  lake  of  Adan.  As  for  Chrifiians  who 
 fubmit  to  Principle^  and  have  any  degree  of  Ver- 
 tue  and  Goodnefs  in  'em,  the  very  Day  and  what 
 we  remember  on  it,  are  inducements  fo  Powerful, 
 that  if  at  any  time  we  think  of  another  World, 
 we  muft  needs  blefs  him  who  has  given  us  the  ra- 
 vifhing  profped  of  being  for  ever  happy  in  it. 
 He  that  believes  his  Condition  to  have  been  once 
 defperate,  muft  needs. be  brought  to  acknowledge 
 the  kindnefs  of  his  Deliverer.  And  lince  we  read, 
 that  God  on  this  day  fir  ft  vifited,  and  then  Redeemed 
 the  World,  and  made  it  as  it  were  the  fame  date 
 of  the  Old  and  New  Creation^  can  any  Man  live, 
 and  not  call  to  mind  this  Double  Blefling  ?  And  as 
 foon  as  he  is  brought  to  think^  will  he  forbear  to 
 adore  God,  both  as  his  Maker  and  Saviour  ?  I 
 confider  therefore,  no  Law  of  this  Nature  other- 
 wife,  than  in  the  reafon  of  it,  and  this  to  me  is 
 more  than  all  the  terrours  of  pecuniary  MulBs^  or 
 bodily  penalties^  for  I  have  learn'd,  and  hold  good 
 that  Leilbn  of  my  Redeemer,  fear  not  them  nhich 
 hill  the  Body^  but  are  not  able  to  kill  the  Soul,  but  ra^ 
 therfear  him  who  is  able  to  deftroy  both  Body  and  Soul 
 in  Hell,  yea,  Jfaf,  unto  you  fear  him — And  if  any 
 thing  is  terrible  to  me  in  this  World,  it  is  what 
 you  fpake  of  out  of  a  Council  at  Paris,  and  what 
 Mr.  Field  relates,  happen'd  at  the  Bear-Garden  on 
 the  Lord's'day,  Feb.  13.  1533.  where  the  lofs 
 of  fo  many  lives  and  limits  are  fufficient  indi- 
 cations of  God's  Difpleafure  againft  thofe  who 
 make  no  Conf<?ience  of  obferving  this  Day. 
 
 ^;why 
 
The  Third  Dialogue.  J17 
 
 j1.  Why  truly,  we  may  well  conftrue  thefe 
 Judgments  of  God,  into  fo  many  Laws  againfl;  the 
 contempt  of  that^  on  the  account  of  which  thefe, 
 and  the  like  punifhments  are  inflidted.  Some  have 
 taken  pains  in  making  (a)  Colleifions  of  fuch  re- 
 markable PaiTages  j  and  though  there  are  tky^  in 
 the  World,  who  much  queftion  the  truth  of  fuch 
 relations,  and  that  others  confider  'em  as  the  ordi- 
 nary  events  of  Providence,  which  fall  out  indiffe- 
 rently any  Day,  without  fpecial  Application,  yet 
 for  my  part,  as  I  am  not  very  credulous  on  the 
 one  hand,  to  accept  all  reports  of  this  kind,  fo 
 neither  on  the  other,  am  I  hard  of  belief  to  ad- 
 mit none.  But  remembring  the  cafe  of  the  Man 
 in  the  WHdernefs^  who  by  God's  immediate  Com- 
 mand was  floned  to  Veatb^  for  gathering  a  few  picks 
 on  the  Sabbath-day^  (though  probably  there  was  no 
 wilful  contempt  of  the  Feftival  in  what  he  did, 
 but  feemingly  a  compliance  with  his  prefentPover- 
 ty;  I  cannot  be  perfwaded,  but  that  God  is  and 
 will  always  be  jealous  of  his  Honour^  and  where 
 People  are  more  fully  and  clearly  informed,  than 
 I  conceive  that  Man  was  ,  in  the  Nature  of  our 
 Chriflian  Sabbath^^nd  yet  will  venture  totranfgrefs, 
 it  may  provoke  the  divine  Juftice  to  punilh  fome- 
 times  this  contempt  in  a  very  extraordinary  way  ^ 
 and  becaufe  our  Laws^  or  the  Execution  of  'em 
 are  ftill  Befeifive^ht  may  be  pleafed  by  his  feverity 
 on  a/eip  upon  this  account,  to  give  warning  to  the 
 ^f/,  to  behave  themfelves  better. 
 
 B.  Is  not  this  an  Evidence^  that  the  Day  is  of 
 divine  appointment^  feeing  God  fo  much  interefles 
 himfelf  in  the  Breach oi  it? 
 
 ^.  It  is  an  Evidence  of  his  high  difpkafurc  a- 
 
 (4)  Spelman's  Engl.  Councili  in  the  Chapter  of  the  Man' 
 date,  &c.  Prynns  Hijirjo-majiix,  Theatre  of  God's  Judg- 
 merfJ.  Preface  to  the  Pradtice  of  Piety.  Mr.  A/erirwi  ;i- 
 gainft  IiTimorahty,  ^c— — 
 
 gainft 
 
^v8 
 
 the  Third  Dkhgue. 
 
 gainft  fnch  as  prefumptuonlly  abnfe  any  Day  dedi- 
 cated to  his  Service.  To  havQ.fet-tme':,  and/ef- 
 faces  to  Worfhip  Gcd  •,^  To  [wear  by  his  name,and 
 the  like,  is  certainly  of  divine  injlitution^  but  for 
 the  p.irtirular  tlmes^  or  places^  or  manner  of  Wor- 
 fii'.p,  find /orw^  of  Oaths,  the fe  things  are  left  to 
 dilcrction,  yet  being  by  us  appropriated  to  God's 
 FonoUr,  thev  are  very  fitly  ftiled  his  Day  ^  his 
 jHoufe^  his  IVorfhip^  his  Oath^  and  according  to  this 
 jkelatian  to  him,  he  often  deals  with  thofe  who 
 tranfgrefs  in  thefe  particulars,  as  if  he  himfelf 
 had  exprelly  appointed  them. 
 
 B.  Well ;  The  WorfJjip  of  the  Day  is  no 
 doubt  to  me,  though  1  fomewhat  quellion  the 
 manner  of  the  Worlhip.  And  as  to  this,  that 
 practice  of  the  Jeipj,  you  reported  out  of  Jerom^ 
 which  I  take  for  the  moral  of  the  Sabbath-Reji  fand 
 which  fomefuppofe  to  laft  to  the  Captivity  j  Com-: 
 templation^  and  mental  Devotion^  or  Devotion  at 
 home^  feems  very  good  and  futable  to  this  defign. 
 For  as  to  the  Publick-places  fet  a  part  for  this  ufe, 
 there  are  fo  many  Temptations,  fuch  variety  of 
 objedsto  ingage  the  Senfes,diftradthe  Thoughts, 
 and' alienate  or  withdraw  the  mind  fromfacred 
 Refledions,  that  the  numbers  of  People  there  af- 
 fembled,  do  feem  to  me  to  hinder  Devotion,  in- 
 ftead  of  helping  it.  And  whereas  our  going  thi- 
 ther is  looked  on,  and  pretended  to  be  an  invitati- 
 on for  each  other  to  ferve  with  Emulation,  our 
 common-Lord,  it  falls  out  quite  otherwife,  and 
 *tis  found  by  woful  Experience,  that  our  Habits^ 
 Ceflures^  and  a  thoufand  inftances  of  Peoples  /V- 
 reverence^  conftrain  us  to  mind  every  thing  more 
 than  what  we  meet  there  for,  fo  that  this  publick 
 Service  of  God  becomes  little  Icfs  than  a  Tublich.  dif- 
 honour  to  him.  But  at  home  and  in  our  Clofets, 
 there  are  non6  of  thefe  interruptions,  and  which 
 is  certainly  a  very  nccelTary  quality  in  our  Prayers, 
 
 they 
 
The  Third  Dialogue.  ^  1 9 
 
 they  are  made  in  fincerity  and  Truth^  without  the 
 -fufpicioa  of  Hypocrify  or  thofe  little  Arts  Meti 
 and  Women,  moflly  ufe  to  deceive  the  Congrega- 
 tion rather  than  ferve  God;  Here  we  may  be 
 devout  without  impediments;  and  the  contempla- 
 tion of  God's  Attributes,  with  the  efFeds  and 
 emanations  of  'em  for  our  good,  cannot  but  have 
 its  utmolt  vigour  and  extent,  becaufe  the  f^eand 
 the  Ear^  are  then  fecured  from  all  temptations  of 
 Treachery,  nor  have  they  opportunities  to  leta- 
 ;ny  thing  in  to  difturb  and  divert  the  Soul. 
 
 u4.  Can  you  Ihow  me  any  good  in  the  World 
 but  what  is  or  may  be  ahufedl  Yet  is  it  the  lefs 
 good  for  having  this  Entertainment  ?  All  that  we 
 can  honeftly  fay,  is,  that  the  Men  are  to  blame 
 for  giving  it  thisufage.  Meat^  Drink^  and  Clothes^ 
 are  th.e  neceflaries  of  Life,  and  to  yvhat  excefs  do 
 we  ftrain  'em  ?  Yet  no  Logkk  can  difpute  nor  Rhc" 
 torick  diffwade  us  from  Meat^  Drink  and  yIppareL 
 All  the  Arguments  we  offer  this  way  ,  are  but 
 fo  many  cautions  againft  Surftiting^  Drmkennefs  and 
 Pride.  Nor  is  it  the  Creatures  of  God  we  cenfure,- 
 but  the  Ficesoi  thofe  Men  who  do  not  treat  .'em  as 
 they  Ihould.  The  wantmnefs  of  fome  People  in 
 the  Church,  the  coldnefs  of  others,  and  the  irreve- 
 rence of  moi}:  axe  too  obvious  to  every  Eye,  that 
 will  lofe  fo  much  time  as  to  look  and  examine  them, 
 and  it  muft  be  lamented,thatCk//^/^Mjare  fo  fupine, 
 and  unmindful  of  what  they  come  into  that  place 
 for,  and  fo  darijag  as  thus  to  affront  God  in  his 
 own  Houfe,  and  at  thofe  very  minutes,  wherein 
 they  would  be  thought  to  do  him  Service.  Yet  all 
 this  concludes  little  againft  the  true  end  of  our 
 Meeting  together;  and  this  advantage  the  Pious 
 Man  ha?,that  theHonour  hedothGod  in  his  ferious 
 Devotion,is  made  more  remarkable  amid  ft  a  mul- 
 titude of  light  and  vain  Perfons  about  him,  and  as 
 his  fober  andgrave"deportment  pleafes  God  better, 
 
 and 
 
'^^0  The  Third  Dialogue. 
 
 and  gains  him  a  greater  refped  from  fuch  as  him- 
 felf,fo  'tis  a  mighty  check  to  fuch  of  the  Congrega- 
 tion as  are  other  wife  difpofed,  and  who  beholding 
 his  behaviour,may  be  liappily  brought  at  length  to 
 refieft  on  their  oip«,and  by  his  example ^  grow  more 
 referycd  ,  and  careful  in  what  they  fay  or  do  • 
 fo  that  at  the  fame  time  he  ferves  Cod  and  his 
 Brother^  and  while  he  pays  his  Duty  to  the  one^ 
 he  becomes  an  inftrument  to  fave  the  other. 
 
 Nor  is  it  to  be  forgotten  ,  that  God  has  been 
 pleafed  to  afford  thefe  places  theftile  of  his  ownHeufe-^ 
 fo  that  it  is  a  piece  of  holy  Manners  to  give  our 
 attendance  there  ^  and  we  may  be  fufpeded  we  are 
 proud  or  indifferent  in  his  Worlhip,  when  we  are 
 found  to  Hay  away.  For  although  God  is  indeed 
 every  where^  and  fills  all  parts  of  the  World  with 
 his  prefenceagd  power,  yet  plainly  he  is  nqt  eve- 
 ry where  alike^  not  in  the  fame  ManUet*^  nor  in 
 the  fame  degree  in  one  place  as  in  another.  He  is 
 in  Heaven^  as  a  glorious  7u«^  upon  his  Throne  of 
 Majefty,  receiving  conflant  Honours  and  Hallelu- 
 jahs, from  an  innumerable  Company  of  Angels. 
 Heisjn  //(?//,  ajudge,  punifhing  the  Souls  of  the 
 Wicked,  for  their  many  Sins  againft  him.  He  is 
 all  over  the  Vniverfe  by  his  ordinary  Providence^ 
 managing  Nature^  and  giving  efficacy  to  the 
 Earthy  j4trandSea^  to  accomodate  usinourfeve- 
 ral  neceffities.  But  in  the  Church  he  is  a  gracious 
 Father^  defcending  from  above  to  meet  his  Chil- 
 dren, and  receive  thofe  Addreff^js  they  make  him, 
 either  for  the  obtaining  the  Bleffmgs  they  want,  or 
 averting  thofe  Calamities  they  fear,  or  removing 
 thofe  they  already  lie  under.  And  this  is  a  greeable 
 to  fuch  Texts  of  Scripture  as  call  the  Church, 
 the  Houfe  of  Lord^  the  Courts  of  his  Holiyiefs^  the  Ha- 
 bit ation  ojipis  Houfe^  the  Place  where  his  Honour  DxveU 
 kth^  &c.  All  which  infers  a  more  immediate  re- 
 fidence  of  God  in  fuch  a  Placv,  efpecially  when  we 
 
 folemnly 
 
The  VM  Dklogut  }if 
 
 folemaly  Affemble  to  tender  him  the  refpech  of 
 our  Prayers  and  Praifes. 
 
 B.  Doth  not  this  contradict  what  Sfcz;f«  avouch- 
 eth,  that  (Jd)  The  mop  high  dwelleth  not  in  Temples 
 made  with  hands^ — —and  he  fetcheth  his  proof 
 out  of  the  Evangelical  Prophet,  (c)  Heaven  is  my 
 Throne^  and  the  Earth  is  my  Footjiooi^  what  Houfe 
 will  you  build  me,  Hiitli  the  Lord,  or  what  is  the  place 
 of  my  Rejl  ?  Hath  not  my  hand  made  all  thefe 
 things  ? 
 
 ji.  True  ^  we  mud;  not  look  upon  God  fo  com- 
 prehended or  confined  to  the  Church,  a5  the  Idols 
 of  the  Heathens  were  wont  tobe,who  called  their 
 T^m'plQS  t\\Q  inclofures  of  the  Deity  J  and  who  con- 
 ceited, that  if  they  could  keep  their  Gods  within 
 thofe  Walls  they  were  fafe  enough,  and  needed 
 not  to  fear  any  Enemy^  which  made  him  in  A/c" 
 rtinder^  fay,  that  he  liked  no  Gody  that  would  be  gad- 
 ding abroad^  and  was  never  contented  to  flay  at  home, 
 God  is  not  fo  grofly  limitted  to  this  ox  f';jtplace^ 
 as  to  dwell  materially  in  it,which  is  fufpected  to  be 
 the  vain  imagination  of  fome  among  the  Jcws^  up- 
 on all  occafions  boafling  and  crying  out,  the  Temple 
 ofthe  Lordj  the  Temple  of  the  Lor d^  as  it  having  the 
 Temple  did  inforce  the  Confequence,  that  they  ~ 
 muft  by  that  means 'have  the  Lord  of  the  Temple 
 too.  No,  his  refidence  is  not  fo  literal  and  neceilary 
 there,  but  he  will  withdraw  upon  the  mifde- 
 meanours  of  his  People  ^  yet  during  their  Devoti- 
 on and  Obedience  to  his  Will,  the  Temple  theri^ 
 and  the  Church  now  has  eminently  his  Prefence, 
 and  is  up  and  down  the  holy  Book  called,  His  Refl^ 
 
 a/id  Rejling  Pl.ice as  a  particular  Manhon,  anci 
 
 thofe  words  declare  him  certainly^  and  more  efpe- 
 eially  there. 
 
 {h)  Ads  7,4?:  (0  lU<5.i,i; 
 
 y  But 
 
*  3  il  T^^  TfciViJ  Dialogue. 
 
 But  to  proceed  to  fome  other  confiderations.  It 
 isrto  be  underflood,  that  our  A  pplications  to  God, 
 are  not  only  for  the  relief  of  our  Wants ,  (with 
 refpeft  to  which  we  might  pray  in  any  place,  be- 
 caufe  God  is  every  where  and  ready  to  hear  us) 
 but  in  a  great  meafure  they  tend  to  his  Glory ^ 
 to  whom  thefe  Addreflcs  are  made.  For  every 
 votary  brings  with  him  to  the  Church  ,  an  open 
 Declaration  and  Confefljonof  hisdependanceon 
 God  ^  and  the  greater  therefore  the  Company  is, 
 the  greater  is  the  Honour  that  accrues  to  God  by 
 it.  So  that  becaufe  our  Chriftian  Service  has  a 
 double  refpedt,  partly  to  God^  and  partly  to  our- 
 felves^  it  naturally  follows,  that  the  more  publick 
 (as  in  the  Church),  we  exprefsthis  Service  ,  the 
 more  compleat  and.  full  it  is:.  And  herein  it  out- 
 does a  private  Devotion,  in  as  much  as  we  mani- 
 feftiy,  and  openly  celebrate  the  Power  and  Mercy 
 of  our  Heavenly  Benefadour,  and  in  the  face  of 
 all  the  World,  own  and  adore  him. 
 
 Add  to  this,  that  our  Meeting  in  publick,  An- 
 fwers  better  the  notion  we  ought  to  have  of  Chri- 
 fiian  Communion.  For  with  refped  to  God,  we 
 are  all  one\  as  he  would  have  us  be,  and  we  ieem 
 to  be  fo  while  we  AfTemble  in  the  Church,  and 
 unanimoully  fend  up  our  Prayers  to  Heaven.  To 
 be  devout  at  ho?iie^  when  there  is  no  publick  Service^ 
 is  pious  and  neceilary  .•  But  to  pray  in  private  at 
 Church  hours  J  favours  of  fingularity^  and  may  be 
 Thought  to  be  the  defpifmg  of  the  Church  of  God. —^ 
 1  do  not  intend  cafesof  jjccc///ty,as  under  Confine- 
 ment or  Sicknefs,  yet  even  under  thefe  Circum- 
 ftanccs  we  are  fo  to  pray  in  our  Chambers ^or  Beds^or 
 Prifcns^  as  to  have  our  Defires  and  Hearts  with  our 
 devout  Brethren,  when  we  think  'em  met  toge- 
 ther. T»he  primitive  Chriftians,  as  they  had  one 
 Heart  and  one  Alind  ,  fo  they  met  in  oyte  Place  to 
 exercife  their  Religion  in,  as  the  molt  fignificant 
 
 in  fiance 
 
Jhe  Third  Dialogue,  ^  i  ^ 
 
 inftance  of  their  being  all  Members  of  one  Body, 
 and  as  fuch  Members  they  had  a  common  concern 
 for  the  lVl:)ole^  and  mutual  Charity  for  one  ano- 
 ther. 
 
 Moreover  in  the  Churchy  our  Prayers  are  for 
 the  Publkk  good,  and  therefore  better  faid  in  a 
 Fublick  way.  ( d)  Here  the  wants  of  a  People,  as  a 
 People  or  Society  of  Men  and  Women  are  fct  before 
 God,  And  as  it  redounds  more  to  his  Honour  to  be- 
 llow General  BlelTing^  fo  it  tends  more  to  the  good 
 of  the  Common-Wealthy  which  is  of  greater  con- 
 cern than  any  private  A'/an's  Condition  •,  and  yet 
 every  individual  is  therein  obliged  and  fome  way 
 or  other  has  a  fliare  of  the  Benefit.  For  which, 
 and  the  like  Reafons,  our  appearance  at  Church  is 
 the  molt  acceptable  way  of  doing  our  Duty  to 
 God.  A  ad  though  probably  you  may  objedi  the 
 Fromifeof  our  Lord,  that  where  two  or  three  are  ga- 
 thered together  in  his  Name^  he  will  he  in  the  midji  of 
 
 \m. this  was  not  laid  to  leffen  the  Churchy 
 
 but  was  a  word  of  comfort  to  them,  who  had  not 
 nor  could  have  the  benefit  of  the  Temple^  or  fuch 
 like  Buildings,  and  therefore  Ihould  not  fufter  for 
 what  they  could  not  help  ^  but  provided  they  met 
 together  any  where  elfe  in  his  Name ,  it  Ihould  be 
 the  fame  thing  as  if  they  met  in  the  Churchy  with  a 
 greater  number  of  the  Faithful.  But  then  tho' 
 this  is  faid  to  thofe  w^ho  might  be  deprived  of  the 
 Conveniency  of  ferving  God  in  publick  Places, 
 yet  the  Promife  reaches  not  them  who  have  thefe 
 good  opportunities ,  yet  negle<fl  or  flight  em. 
 God  heard  Job  on  t\\t  Dunghill^  Danul  in  the  Li- 
 ons Den^  St.  Paul  by  the  iVater-fide^  and  St.  Peter 
 in  the  Prifon  ^  yet  though  we  prefume  not  to  con- 
 
 (d)  ^tando  oramtts^non  fro  imo  oramus,fed pro  toto  popu- 
 io.  Sec.  Cvpr.  inOrat,  Dom. 
 
 Y  2  fine 
 
^  2  4  '^'^^  7hird  Dialogue. 
 
 fine  his  Majefty,  -within  thofe  few  Places  where 
 Publick  Service  is  done,nor  fo  limit  him,  as  not  to 
 be  elfewhere,  when  two  or  three  are  met  in  his 
 Name,  however,  humanely  and  comparatively  fpeak- 
 ing,  the  Devotion  is  not  Co  Powerful  of  tipo,  as  of 
 fritniy  People  •  nor  can  we  well  exped,  for  the 
 realons  foregoing  ,  that  God  will  vouchfafe  the 
 fame  attention  to  Prayers,  faid  at"  our  Houfes^  as 
 what  we  offer  at  hisoww,  when  we  have  fufEcient 
 means  and  opportunity  of  going  thither,  to  make 
 uj)  the  Congregation. 
 
 Butbefides  the  inducements  and  motives  before 
 propofed,  there  are  many  advantages,  thisab- 
 fence  from  the  Church  deprives  us  of,  efpecially  in 
 moil  inftances  of  the  Mnijlerial  Office^  fuch  as 
 Aofolution^  Sermons^  2indi  Sacraments^  the  lofsof  all 
 which  the  Confcience  of  a  Good  Man,  pannoteafi- 
 ly  digeft  ^  and  in  each  of  which  there  is  unfpeak- 
 able  comfort  and  benefit  to  the  Soul.  Not  but 
 Mmifiers  are  ftill  A'fen^  and  have  many  infirmities 
 incident  to  Humane  Nature,  notwithftanding  the 
 facrednefs  of  their  Function,  yet  they  are  withal 
 what  the  Scripti5re  calls  cm^Men  of  6'oi/,fuch  as  he 
 has  been  plea  fed  to  make  Inter  cejjbrs^  between  him 
 and  his  People.  Sometimes  they  are  the  Mouths  of 
 the  Congregation,  to  fend  up  their  Prayers  and 
 Praifes.  Sometimes  again,  they  are  the  Foke  of 
 6W,  to  publifh and  explain  his  Will.  And  both 
 ways  they  Act  with  Authority  and  Power,  as  <i/;- 
 nijiers^  and  not  barely  as  Men, 
 
 That  a  few  iiUterate  F'lfhcrmcn^  whofe  cunning 
 lay  in  their  A>fi,  andftrength  in  the  C^t/f,(hould 
 be  able  to  Work  fuch  a  change  in  the  World  on  a 
 fudden,by  confounding  Philorophers,and  bringing 
 inveterate  bigotry  into  a  dillike  of  its  oldErrours, 
 this  cannbt  be  owing  to  the  farts  of  the  Men,  to 
 their  Edrcuion  in -the  Schools,  or  Proficiency  in 
 Learning,  but  to  their  Mijfton  and  yJpoftkfljip^  on 
 
 which 
 
Jhe  Wrd  Dialogue.        ^^15 
 
 which  God  bellowed  a  Bleffing,  and  whereby  hq 
 chofe  to  manifeft  his  own  Power,  by  makhig  weak 
 things  to  confound  the  things  that  are  mighty^  and 
 bafe  things^  and  things  which  are  dcfpfed^  and  things 
 that  are  not^  to  bring  to  nought  things  that  are^  that  no 
 flefh  Jhould  glory  in  his  prefence.  ■ 
 
 We  can  do  nothing  without  God.  We  want 
 his  help  in  the  difcharge  of  our  Duties,  and  he  is 
 willing  to  afford  it  us,  and  has  appointed  thofe 
 Methods  bethought  belt  to  convey  his  Grace  into 
 our  Hearts.  And  therefore  though  IVateria  One 
 Sacrament  ^  and  Bread  and  Wine  in  the  Other ^  be 
 ordinary  things  in  their  own  Nature,  and  may 
 feem  to  carnal  Men  fomewhat  furprizing  to  be 
 told,  that  the  One  or  Other  can  benefit  the  Soul : 
 Yet  fo  it  is  ^  and  how  contemptible  foeverthefe 
 Creatures  ^XQ  in  themfelves,  yet  by  Virtue  of  the 
 Ordinance  they  are  the  means  of  Salvation  to  Chri- 
 ftian  People.  The  meaner  things  are,  the  grea» 
 ter  is  the  Power  which  gives  *em  efficacy,  and  fuch 
 things  arepurpofely  ufed  to  move  us  to  admire 
 that  Power. 
 
 The  ftory  ofNaaman  and  Eliflia^  may  ferve  for 
 illultration,  Naaman  being  all  over  a  Le^er^Qomz% 
 to  Elifha  for  cure.  The  Prophet  bid  him  go  to 
 Jordan^  and  vidi^\feven  times  in  that  River.  Na-* 
 aman  is  angry,  and  asks  whether  Abana  and  PW- 
 Z^)' Rivers  of  Damafcus^  were  not  as  good  as  the  Wa^ 
 ters  of  Ifrael  ?  Perhaps  the  Waters  might  be  the 
 fame,  but  not  the  fame  to  him^  becaufe  Elifha  bid 
 him  go  to  Jordan^  and  he  expecfted  Obedience,and 
 t\\2Lt  Obedience  was  to  cure  him.  With  much  ado 
 he  wentto5^or^^?;?,  and  was  made  clean.  To  ar* 
 'guc  rationally,  Naaman\  Objedion  was  not  tri- 
 vial. Why  to  Jordan^  why  to  any  River  at  all  ? 
 |A  a  Bath  there  might  be  fome  Virtue,  fome  good 
 qtiality  in  this  Fount ain^ox  that  Spring  immediately 
 ifluing  from  this  or  that  Mineral.    But  for  Riuers^ 
 
 y  3  which 
 
3  2(5  71?  Third  Dialogue, 
 
 which  are  the  concourfe  or  drain  of  all  forts  ofWa^ 
 ters,what  Medicine  could  be  expefted  from  them  ? 
 Or  if  fo,why  not  the  Rivers  of  Damafcus^as  well  as 
 aRiverin //r^d?  But  then  the  ftronger  the  Argu- 
 ment was  againft  the  River  ,  the  greater  was  his 
 Power  who  by  that  River  cured  him.There  was  a 
 Miracle  to  be  done  on  this  Syj'MW;,  and  therefore  the 
 more  repugnance  there  was  between  th^ Afeam  and 
 theC«re,tlie  moredifcoverable  was  the  hand  ofGod, 
 in  reltoring  his  fiefh  to  him.  'Twashard  to  bring 
 himtofSearken  to  the  Prophet  •,  but  he  complied, 
 or  he  had  returned  again  a  Leper  to  his  own  CdMn- 
 try.  Where  God  ordains  things,  the  Cavils  we 
 make,  do  not  fo  much  difpute  the  f/;m^5  them- 
 felves,  ashis  Poirtrwhichprefcribes 'em.  There 
 the  reflexion  ends  whatever  we  think  of  it.  Be- 
 paufe  we  either  queftion  his  Wifdom  in  appointing 
 fuch  means  :^  or  we  fcruple  his  Faithfulnefs^  whe- 
 ther he  will  indeed  blefs  'em  ^  or  we  doubt  his 
 Omnipotency^  and  fear  he  cannot  go  through  with 
 his  Oefign 
 
 It  pleafcd  the  Lord  for  the  good  of  his  Church 
 to  fet  a  part  a  feled  Company  of  Men,  to  Baptize 
 and  Preach  the  Gofpel.  Jnd  when  he  afcended  up 
 onhigh^  faith Sf.  Paul,  he  gave  fome  Jprjlles^  fome 
 Fropbetf^  fome  Evangelifis^  fome  Pajlors  and  Teach- 
 ers-—  (to  what  end  ?)  For  the  perfecting  of  the 
 Saints^  for  the  work  of  the  miniflry^  for  the  edifying  of 
 the  Body  of  Chrifi^  till  we  all  come  into  the  Vnity  of  the 
 JFaith^  and  the  Knowledge  of  the  Son  of  God^  to  aper- 
 fe[i  Mm' — — : What  thefe Men  were  inthemfelves, 
 yon  heard  before :  However  this  56'<;7/  gave  'em  the 
 pre-eminence  .•  And  as  they  were  made  the  Keys,|. 
 to  open  the  Door  6f  Knowledge  to  othei's  ,  fo* 
 their  OrdinaUon  was  the  Key  to  open  it  to  them- 
 felves,  ahd  furnifh  'em  with  Abilities  to  carry  orf 
 that  great  Bufinefs;  - 
 
 V  This 
 
Tie  Tlird  Dialogue.  ^  77 
 
 This  then  being  madman  Orc/w^wce  to  edifie  and 
 teach  hisPeople,  (which  is  the  reafon  they  are  of- 
 ten called  Builders^  Majler-huildtrs^  Stewards  of  the 
 myjleries  of  God^  &:cj  we  are  to  have  the  fame  no- 
 tion of  thefe  Men^  as  if  God's  other  appointments, 
 not  purely  on  their  own  fcore,  but  relatively  and 
 with  regard  to  him,  whofe  Mnijlers  they  are. 
 And  becaufe  of  this  Relation  a  flight  on  them  re- 
 fledts  on  God  himfelf,(^)fce  that  defpifethyou^defpifeth 
 
 me 'tis  To  by  interpretation  f/j,  becaufe  the 
 
 Mejfenger  borrows  his  Name  ,  from  the  party 
 fending  him^  and  thereupon  it  is,  that  the  ill  treat- 
 ment of  a  Servant^  is  an  affront  to  the  Mader^ 
 whom  we  areunderllood  to  abufe  in  the  Perfon  of 
 the  other.  Confidering  then  the  Adinijlry  a  Di- 
 vine Appointment  iox  the  good  of  the  Church,  it 
 is  to  be  prefumcd,  that  the  fame  Wifdom  which 
 gave  it  being  will  take  care  to  qualify  and  blefs  it, 
 and  make  it  fervice'able  to  fuch  a  Chriftian,  as  ufes 
 the  opportunity  and  frequents  thofe  places,where 
 it  is  daily  and  publickly  exercifed  in  thofe  parti^- 
 culars  I  before  mention'd. 
 
 B.  I  have  no  difrefped  to  Men  of  that  Profeffi* 
 on.  But  as  for  thofe  indances  you  named,  Ahfo* 
 lution^  the  Word  and  Sacraments ,  the  two  firft 
 efpecially,  their  Miniftry  in  thefe  Matters  doth 
 not  appear  fo  necellary.  f  or  zs  10  Jbfolution  ^  ws 
 take  it  to  be  the  Application  of  the  Fromlfes  of  Cod  in 
 Scripture^  to  the  cafe  of  a  wounded  Confcience^  or  as 
 fome  think,  a  Declaration  of  the  Priejl^  to  let  the 
 Sinner  know  that  God  forgives  him^  upon  the  Condition 
 of  his  Repentance.  Now  in  either  of  thefe  refpeds, 
 a  Man  may  ferve  himfelf  Effedually  without  the 
 Minifters  help,  becaufe  if  he  repents  ferioufly,  he 
 may,   hy  applying  God's  Proraifes  to  his  prefenc 
 
 (j)  Gal.  4.  II,  I  J,  {f)  Vid,  Cbryfoft.  Horn.  inGm* 
 
 Y  4  ■  ^afe, 
 
1 1 8  T'he  Third  Dialogue.  • 
 
 cafe,  eafe  hi mfelf  under  tne  weight  of  his5ins,and 
 the  MinijleY  can  do  no  more  by  making  the  fame 
 Application. 
 
 Then  for  the  word  of  God-^  it  lies  before 
 us,  the  Book  is  open, ,  and  no  Perfon  that  fets 
 himfclf  about  that  holy  Study,  needs  fear  fuc- 
 cefs,  but  may  cxpec\  that  God  will  fend  his  Grace 
 to  inliglitcn  and  afTift  him.  However  in  cafes  of 
 difficulty,  we  have  many  Expofitions  and  Sermons, 
 almoll  on  every  Text  of  the  Bible,  which  being 
 publifhed  and  expofed  to  the  C^nfiire  of  the 
 World,  are  commonly  moxt pertinent  and  elihorate^ 
 than  what  are  in  Courfe  delivered  from  the 
 Pubit^  and  therefore  more  likely  to  give  fatis- 
 fa^ion. 
 
 The  Sacraments  indeed  depend  on  their  Office  ^ 
 and  as  we  are  all  beholding  to  them  for  our 
 Baht'ifm,  ^o  would  we  gladly  accept  their  kind 
 Tenders  of  the  Lord's-Supper^  but  that  for  our  un-r 
 worthinefs  we  dare  not,  left  in  fo  doing,  we  Eat  and 
 X>nnk  our  own  Damnation.  And  'tis  with  no  little 
 foncern,  we  fee  fo  many  running  to  this  Sacra^ 
 ment,  v/ithout  thinking  what  they  do,  as  appears 
 ^/fcrir.^r^^  from  their  lives  and  pradices,  fo  little 
 anfwerable  to  thofe  holy  refolutions ,  Men  are 
 fuppofcd  10  make  before  they  approach  that 
 Table. 
 
 .X  The  Jf/inif^crs^  whom  you  fay  you  have 
 rcfpeci  for,  are  fo  much  the  more  obliged  to  you, 
 iince  you  feem  of  Opinion,  that  the  Dignity  .of 
 ^heir  Fun(ftion  dorh  not  challenge,  nor  its  «/c/^«/- 
 Kefe  invite  you  to  it.  But  I  have  better  hopes  of 
 yourperfwaiion,  and  confider  what  you  faid  as  the 
 Reprefcntation  of  ofkr  Peoples  Judgment  rather 
 than  your  Own.  However,  to  fay  fomewhat  to 
 your  Objeciions -J  and  fir  ft  as  to  Abfolution.  'Tis 
 true,  AhfoU'tion  applies  the  Divine  Promifes  of 
 pardon  to  that  Sinner,  who  15  forryfor  liis  Sin, 
 
 an4 
 
The  Third  Dialogue.  ^  5p 
 
 and  refolvesto  live  better  ^  but  who  can  do  this 
 fo  well  as  the  Minifter  of  God,  whofe  Commifli- 
 on  Seals  tp  him  this  Power  of  Pardon  ?  An  hearty 
 penitent  may  hope  to  find  Mercy  ^  and  his  con- 
 trition and  tears,  are  very  good  yj^m  not  only  of 
 hisRcpentance^  but  they  are  withal  lejiimomes  of 
 the  Grace  of  God,  working  in  his  Confcicnce  and 
 preparing  it  for  his  Pardon ;  Yet  ftill  he  cannot 
 but  hefitate  and  doubt  his  State,  till  this  publick 
 Officer  comes  and  declares  him  fare  ^  which  if  done, 
 he  takes  courage  and  rejoices ,  beeaufe  he  knows 
 God  muft  be  juft  to  his  Ordinances,  and  having 
 given  the  Minijler  a  Power  to  ahfolve^  he  will  rati^ 
 fie  what  is  pronounced  in  his  name^  from  the  mouth 
 of  an  Officer  CommilTion'd  by  himfelf.  This  Com- 
 miffion  we  have  ,  John  20.  22.  Eective ye  the  holy 
 <^ho/l  (faith  Chrift  to  his  Difcjplesj  whofe  Sins  ye 
 remit  J  they^  are  remitted^  and  whofe  Sinsye  retain^  they 
 
 are  retained. « And  that  it  amounts  to  a  Power 
 
 of  binding  and  loofmg,  we  find  by  St.  Matthews 
 words,  t6.  20.  Whatfoever ye Poall  bind  on  EarthffjaU 
 \)e  bound  in  Heaven^  and  whatfoever  ye  fhall  loofe  on 
 Earthy  fhall  be  loafed  in  /^c^z'm.— Which  the  Lear- 
 ned Ancients  expound,  to  be  not  barely  a  Decla- 
 rative hvt  Judicial  Power  ^  who  were  Men  too  pious 
 to  be  Thought  to  fpeak  Blafphemy  ,  and  too  old 
 tpbefufpedled  of  Popery. 
 
 B.  I  fuppofe  thofe  words^Whofe  Sinsye  remit^&^c. 
 mean  the  forgivenefs  of  Sin,  obtain'd  by  applying 
 the  word  they  Preach'd,  or  by  vertue  of  the  Sacra- 
 went  of  Baptifm^  which  they  Adminiltred  to  the 
 converts  of  Chriftianity. 
 
 u4.  We  can  t  fay  but  boththeCem^y  be  wf^wj.and 
 Mp^  to  take  away  Sin,  but  thilfen6t  what  is  in- 
 tended in  that  place  of  St.  John.     Beeaufe  as  to 
 
 ig)  Math.    16.  ^0. 
 
5^0  7he  Vnrd  Dialogue. 
 
 the  Preachmg'Pari znd  Bapti2ing,the  Difciples  had 
 this  faculty  (h)  long  before.  But  this  Authority 
 and  Power  of  remijjion^  was  not  had  till  after  the 
 RefurreBion^  for  though  promifed  while  they  were 
 on  the  Goaft  of  Ceejarea  Philippe  yet  'twas  done  at 
 Jemfalem  at  that  time,  when  he  breathed  on  'em, 
 and  by  that  Ceremony  lignified  fome  further  ^^<:i/- 
 tion  of  Power,  than  they  hitherto  had, and  therefore 
 mult  be  more  than  what  belong'd  to  Baptizing  or 
 Preaching. 
 
 B.  We  believe  the  Apoftles  might  have  fuch  an 
 extraordinary  Power,  but  it  was  Pergonal  and  li- 
 mited to  them. 
 
 u4.  That  cannot  be  the  fence  of  their  Commifli- 
 on.     Recaufe  it  was  a  Jianding  Afmijlry  our  Lord 
 
 now  intended for  he  tells    'em  ,  he  will 
 
 be  with  them  to  the  end  of  the  World ^  whieh  can  no  o- 
 therwife  be  than  in  their  Offce^  and  the  SucceJJion 
 of  Minijlers^  whereby  he  makes  good  this  promife, 
 and  will  continue  it  till  the  Day  of  Judgment. 
 And  thus  we  underftand  the  Prieftly  Power,  in 
 the  Office  for  the  Vifitation  of  the  Sick,  where 
 the  Jhfolution  is  Authoritative^  and  prefaced  with 
 the  Keafon  why  the  Minijler  takes  this  upon  him — 
 Our  Lord  Jefus  Chrijl  who  hath  left  Power  in  his  Churchy 
 to  ahfolve  all  Sinners  which  truly  repent^  and  believe 
 in  him^  of  his  great  Mercy  forgive  thee  thy  Offences^ 
 and  by  his  Authority  committed  unto  me^  I  ahfolve  thee 
 from  all  thy  Sins  J^c. — 'Tistrue,  this  is  notfimply 
 Jrhitra}y^  but  you  may  call  it,  if  you  will,  3.  Con- 
 ditional Power ^  upon  thp fuppofal  of  Repentance  j  but 
 then  be  it  reraembred,  that  fuch  Conditions  were 
 necwfPary  evento^e  Abfolution  of  the  Lord  Jefus, 
 For  impenitency^nd  Vnbelief^  were  Bars  to  the 
 exercife  of  his  Mini flry^  neither  did  he  cure  the 
 
 {b)  Matth.  10. 7.  John  4.  2, 
 
Tlje  Third  Dialogue,  ^  ^  I 
 
 Sick,  but  with  fuch  cautions  as  tftefe,  be  it  unto 
 thee  according  to  thy  Faith.  —  So  that  though  it  bo 
 confell,  that  the  reafon  of  Owr,  nay  of  Chrifi'i 
 Abfolution  depends  on  the  Faith^  and  Repentance  of 
 a  Sinner,  yet  the  efficacy  is  owing  to  the  Minifte- 
 rial  Offce^  and  that  Commi/Jion  our  Lord  has  left 
 with  the  Church,  and  who  has  Tent  us,  as  God, 
 fent  him,  to  be  able  Minijlcrs  of  the  New  Tejlament^ 
 and  Stewards  of  the  myfieries  of  God. 
 
 But  flill  fome  Man  will  fay  ,    this  Man  Blafphe- 
 rneth  ^•who  can  forgive  Sins  ^  but  God  only^.    How 
 dares  one  like  ourfelves,  perhaps  as  bad  as  our- 
 felves,  Handing  in  need  of  that  Abfolution  he  pre- 
 tends to  give,  ufurp  thus  upon  God,  and  fuppofe 
 himfelf  able  to  remit  Sin,  which  being  a  Crime  a- 
 gainftGod,healone,who  is  offend ed,can  efFcdually 
 Pardon  ?  I'hus  we  difpute  againft  the  Ferfons  of 
 Men,  without  regard  to  the  Commijfwns  that  arc 
 given 'em.     But  we  forget,  that  whatever  £<j«^* 
 lity  there  is  otherwife   between  Man    and  Man, 
 yet  the  Kings  Seal  makes  a  vaft  difference.     Nei- 
 ther is  it  good  iManners  to  queflion  any  Man's 
 Merit,  or  enquire  boldly,  how  the  King  came  to 
 prefer  him.     'Tis  fufficient  in  fuch  cafes,  the  thing 
 is  adually  fo,  and  'tis  our  Duty  to  fubmit  with 
 modefty  and  patience  to  this  delegated  Power.  E- 
 very  Sin  is  a  Crime  againft  God  :,  and  God  alone 
 can   forgive  it ,    and  fo  far    the  Dodrine    of 
 the  Scribes  and  Pharifees  was  found  and  true;,  tho* 
 no  Objeftion  againft  Chrift,  who  v/as  the  MeffdSy 
 and  fent  from  God.     That  Mi/Jion  was  his  Power  ^ 
 and  it  is  Ours^  becaufe^s  t\\Q  Mather  hath  fentfciw, 
 fo  hath  he  fent  us:   So  that  'tis  no  Blafphemy, 
 or  Ufurpation  of  God's  Prerogative  of  Pardoning 
 Sin,  becaufe  his  Miniflers  Pardon  'em  too,no  more 
 than  it  pinches  on  the  King\  Greatnefs,  that  o- 
 thers  Aft  by  Commijfwn  under  him.     We  for- 
 give Sins  by  appointment  md  delegation  from  God  ; 
 
 we 
 
^ ;  1  The  TInri  Dialogue. 
 
 weabfolvein  his  right  and  confefTedly  in  his  Name^ 
 we  acknowledge  our  Power  derived  from  him, 
 and  we  own  that  without  his  fiat  and  ratification, 
 all  we  fay  fignifies  nothing.  But  then  we  arefure 
 he  doth  confirm  it,becaufe  in  the  very  inftitution  it 
 felfjhe  tells,that  whofefoever  Sim  ye  rfw/>,&:c.  which 
 are  words  rehearfed  at  every  Priejls  Ordination^ 
 and  are  not  faid  in  vain. 
 
 (i)  Yet  I  know,  God  can  do  what  he  defigns 
 as  well  without  means  as  with  them.  He  can  fave 
 without  Baptifm  and  the  Eucharijl.  He  can  Pardon 
 without  the  Mmijiers  Ahfolution.  Butthefe  a're  ex- 
 traordinary Cafes  ^  neither  do  we  pretend  to  tie  him 
 to  Rules,  though  we  are  tied  to  'em.  With  re- 
 fpeft  then  to  thefe  Rules,  and  the  beaten  way  of 
 Salvation  God  has  put  us  in,  there  is  no  fafety 
 without  thefe  means  where  they  may  b^  had,  and 
 it  is  fatal  to  negled 'em,  becaufeGod  who  makes 
 Ordinances  expeds  we  Ihould  keep  them  j  and  he 
 therefore  makes  'em  to  try  our  Obedience  which 
 is  the  main  end  of  all  his  Appointments.  And  if 
 we  flight  'em,  the  contempt  refleds  on  the  Or- 
 dainer.,  who  made  'era  Rules  for  us  to  walk  by, 
 and  asfuch,  we  (hould  not  venture  to  tranfgrefs 
 'cm. 
 
 And  this  being  allowed,  it  clears  the  fecond  ex- 
 <:f|?tro;7againft  going  to  Church,  becaufethe  Bible, 
 and  fomedifcourfes  on  it  extant  in  print,  maybe 
 as  well,  if  not  better  read  at  home,  (k)  For  ad- 
 mit the  Sa-ipture  to  be  the  fame  on  the  Puhlick 
 desk  and  on  our  Private  Tables  ^  and  that  it  is  as 
 much  the  word  of  ^od,*  in  one  place  as  in  the  other, 
 yet  confideringthat  God  has  a  regard  to  the  Cir- 
 cumjlances  of  his  Service,  as  well  as  the  fervice  it 
 
 (*■)  Gratia  dei  non  aUigatur  medijs.  (^^  Vid,  Jewei''s  An* 
 fwer  tp  Or.  Colii  fecond  Letter. 
 
The  Third  Dialogue,  ^^j. 
 
 felf ;  and  that  he  calls  for  holy.  Convocations^ 
 a  ad  Religious  ^Jfemblies  for  the  hearing^  reading 
 and  learning  of  his  Will  j  upon  this  account  the 
 ufe  of  the  Scripture  is  not  the  fame  at  home^  and  in 
 the  Churchy  becaufe  in  the  latter  our  Obedience  to 
 the  Ordinance  weighs  down  the  Scale.  And  fo  as 
 to  Sermons ;  grant  fome  printed  Difcourfes  better 
 inyourSence,  becaufe  of  the  ^«ffoor's  Name  ^  the 
 fublimenefs  and  ftrength  of  his  Matter ,  the  po- 
 litenefs  and  fweetnefs  of  his  Language^  and  other 
 Flowers,  which  Charm  fuch  Readers,  as  in  exer- 
 cifes  of  this  kind  propofe  to  themfelves  no  more 
 than  pleafure  ^  yet  thefe  fall  very  Ihort  of  what  we 
 may  hear  from  the  Pulpit ;  nor  are  they,  as  to  re- 
 ligious Edification,  in  any  refpeft  comparable  to 
 it.  Becaufe  in  going  to  the  publick  places  of  Wor- 
 fniptohear  the  word,  we  do  it  in  Obedience  to  a 
 Divine  Ordinance  •,  and  therefore  how  weak  foever 
 in  common  Opinion,  the  Sermon^  as  preached  may 
 feem  to  be,  yet  'tis  more  likely  to  benefit  him, 
 who  comes  to  it  with  due  attention  and  care.  For 
 the  Bleffed  Spirit^  that  came  down  from Heavenat 
 fiviiinafound^  many  times  in  ihQ  fame  manner  en- 
 ters the  Hearts  of  Believers ;  and  while  the  roice 
 affeds  the  Ear ,  it  pleafes  God  to  let  the  in- 
 itrudion  fink  into  the  Heart  to  engage  the  afFe- 
 dlons,  and  make  'em  at  once  both  wtfer  and  better. 
 The  weaknefs  of  the  Preacher^  is  not  for  the  mofl 
 part  fo  great  a  Bar  to  Edification,  as  want  of  Faith 
 in  the  hearer.  Alas !  In  ftridnefs,  'tis  neither  Voice 
 nor  Language  can  move  the  Confcience,  let  'cm 
 be  never  i'o  fweet,  and  Charm  they  never  fo  wifely. 
 That  is  God^s  Work  by  the  Minifters  mouth.  And 
 while  we  foberiy  and  dutifully  attend  ,  as  to  the 
 fmftble  inllrument  of  an  inviftble  Pomr,  we  feem 
 not  fo  much  to  hearken  to  him^  whofe  Voice  it 
 immediately  is,  as  to  God  himfelf  who.  ufes  that 
 Voice,  for  the  information  of  his  People. 
 
 The 
 
^  ^  4  ^'^^  Third  dialogue. 
 
 The  Sermons  the  Apoflies  Preach'd  were  very 
 icip,and  wanted  that5^/7eand£/e^^«9',which  might 
 be  read  in  the  writings  of  Philofo^hers^  yet  God 
 converted  Thoufands  by  the  bafenefs^  by  th&fooU/h' 
 ncfs  of  thdr  Preaching.     Their  words  were  with 
 Power ,   becaufe  they  had   a  Blefling  j  and  how 
 mean  foever  their  PerfuKs^  and  their  way  of  Speech 
 were,  how  rude  foever  they  appeared  in  their  Via- 
 le£l  or  Delivery  ,  yet  flill  they  prevailed  over  the 
 moft  accompliOied    Orators^   who  became   their 
 Profelytes  and  fubmitted"  to  Chriftianity.     And 
 indeed  in  their  weahnefs  God  manifefbed  his  ov^rn 
 Jlrength^  and  the  Power  of  his  Spirit.     HisCommifll- 
 on  was  enough  to  give  their  Difcourfes  efficacy, 
 whatever  their  Education  or  Abilities  were,  and 
 in  all  this  he  confulted  his  own  honour.  For  where 
 the  Minifler  is  a  Learned  ox  Eloquent  Man  ,    we 
 Iholild  be  tempted,  perhaps,  to  give 'the  inftru- 
 ment  that  praife  which  belongs  to  God  who  ufes 
 him.     As  fome  magnified  Paul^  and  Jpollos  and 
 Cephas^   who  forgot  Chrift  who  fent  'em.     But  the 
 maptmfs  of  the  Tool^  more  recommends  the  Jrt  of 
 the  Workman ;  and  where  God  thinks  fit  to  em- 
 ploy fnch  as  are  made  remarkable  for  their  want 
 of  Knowledge,  it  is  that  thereby  we  may  be  con- 
 vinced that  the  Ene^-gy  and  Power  is  purely  from 
 himfelf,  and  thereupon  wc  are  lead  to  givChim 
 the  Glory. 
 
 I  have  no  defign  in  what  I  have  faid  todifpa- 
 rage,much  lefs  cry  down,  private  Reading^  I  only 
 blame  the  ill  timing  of  it,  and  /how  that  it  ought 
 not  to  interfere,  or  ftaad  in  competition  with  the 
 pnhlick  Leffons  we  have  in  the  Church  at  the  hours 
 of  Prayer  and  Preaching.  And  in  this  I  apply, 
 that  of  Chrilt,  this  is  to  he  done^and  the  other  not  left 
 undone.     , 
 
 But 
 
The  Third  Dialogue.  ^  ;  5 
 
 But  there  is  one  inftance  wherein  you  allow  the 
 neceflity  of  the  Miniftry,  and  that 'is  the  Sacra- 
 merits^  one  of  whi^h  you  have  already  received, 
 and  would  be  glad  to  have  the  benefit  of  the  other^ 
 but  that  the  fenfe  of  your  unworthinefs  keeps  you  a- 
 way.  And  truely  who  is  worthy  the  leaft  of  all 
 God's  Mercies,  much  lefs  of  this,  if /I/mt  be  pro- 
 perly and  ftridly  taken  ?  Yet  fince  God  is  graci- 
 oufly  pleafed  to  accept  us  as  we  are,  and  affedi- 
 onately  calls  us  to  this  holy  Table,  is  it  not  ftupi- 
 dity  and  Ingratitude  to  flight  the  invitation  ^  in- 
 deed is  it  not  a  piece  of  unworthinefs  to  rejedt  Ihe 
 Offer  ?  This  is  a  very  ftrange  Contradidion,that 
 thisSacrament  Ihould  be  called  the  Bread  of  Lif e^znd 
 yet  we  fay,  that  in  the  day  we  eat  thereof  we  fhall  furelyt 
 die.  The  State  of  Chriftianity  is  vaftly  different 
 from  what  it  was  in  former  jiges^  when  they  came 
 fo  frequently  to  it,  that  it  was  called  [fme^vn  ^v<nA\ 
 the  daily  Sacrifice^  becaufe  every  Day  they  received 
 it  ^  and  in  fuch  Multitudes  ,  and  with  fo  much 
 eagernefs^  that  we  mult  confefs  their  earnefinefs  and 
 hafle  degenerated  into  a  fault ,  and  though  their 
 attendance  was  conflant  and  dutiful^  yet  their  z.eal 
 was  intemperate  and  wanted  knowledge^  and  that 
 was  the  reafon  of  St.  FauVs  caution,  (I)  He  that 
 eateth  and  drinking  unworthily^  eateth  and  drinketh 
 Damnation  to  himfelf — words  never  intended  to 
 frighten  us  from  the  Communion,  on  the  account 
 of  that  Unworthinefs  we  cannot  avoid,  but  to 
 oblige  us  to  come  to  it  with  greater  reverence,  by 
 not  being  gmXx.^  oi  that  kind  of  Vnworthimfs^  which 
 bccomes^oo^  manners  as  little  as  Religion^  and  is  no 
 more  to  be  indured  at  our  Own  than  at  the  Lordh- 
 'Table,  But  we  catch  at  any  thing,  and  take  fo 
 much  of  the  holy  Writer  asfervesour  turn,  omit- 
 
 (0  I.  Cor.  I '1251 
 
 tJn^ 
 
^X6  The  Third  Dtalogut 
 
 ting  that  wherewith  the  Apoltle  explain'd  his 
 VmvoYth'mefs^  which  was  in  truth  nothing  elfe  but 
 tnadvirtency  and  want  of  Thou^kt^  for  the  fentence 
 runs  thus.  He  that  eateth  and  drinketh  unrvorthily^eateth 
 and  drinketb  Damnation  to  bimfelf — oJ Jio.KeAi'av, 
 not  difcemingthe  Lord^s  Body.  There  lay  their  un- 
 worthimfs^  that  they  did  not  conftder  what  they 
 were  eating  and  drinking.  They  employed  their 
 Senfes  only  in  that  facred  Aftion.  They  went  no 
 further  than  tafi  and  fight  ?  (yn)  They  eat  it  as 
 Bread^2LX\di  they  di*unk  it  as  Winc^  without  remem- 
 bring  that  now  it  was  more  than  Bread  and  Wine^ 
 zsh€\\)gcon[eGrated  to  the  ufes  of  Religion,  and  or- 
 dain'd  to  feed  the  Soul. 
 
 But  to  difcharge  this  place  of  St.  Paul^  froni 
 the  fence  you  put  on  it,  let  us  examine  the  reafoii 
 why  the  Apoftle  thus  expreft  himfelf,  and  whe- 
 ther we  deal  fairly  with  him,  to  wreiVhis  Autho- 
 rity for  abetting  our  negled  ,  and  coolnefs  in  this 
 great  duty  of  Chriflianity. 
 
 It  appears  then,  that  at  the  Church  of  Corinth^ 
 when  People  came  to  the  Sacrament,  there  were 
 great  feuds  and  heats  among  'em  on  the  account  of 
 their  feveral  qualities  and  degrees  in  the  World,  as 
 the  place  is  («)  generally  underllood  :i  for  ther/V/? 
 dsfpifed  the  p(5or,look'd  big,and  thought  it  difgrace 
 to  communicate  with 'em  :  theApollles  wordsare. 
 When  you  come  together  in  the  Churchy  I  hear  there 
 
 arc  divifmis  amongyoii^  and  I  partly  believe  it 
 
 V.  1 8.  fo  that  hereby-one  great  end  of  the  Sacra- 
 ment was  loft,  for  not  confidering  it  the  Lord's 
 Body^  given  and  thus  adfliiniftred  to  unite  'em  all  to 
 him^  and  engage  their  alFedions  to  one  another^ 
 whatever  their/ort^wwand  conditions  were.For  tho' 
 
 {m)  Int^gne  dicit  acceptum  ah  ijs  <jui  hoc  mn  Atfcerne- 
 
 hant  a  ceteris   cihis Aufi.  ad  Jan.  (/?}  Vid,  Pifwtor. 
 
 Eltium.^A  Lapid. Galvb. ■  ■  '  — 
 
 Ti(hcs 
 
The  Wrd  Dialogue.  ^^f 
 
 fiches^nd  honour^  are  very  great  Advantages  and 
 Comforts  here  ,  yet  they  are  merely  accidental  5 
 neither  do  they  make  the  Soul  better,  nor  prefer 
 one  before  another  in  the  light  of  God,  who  ia- 
 vites  us  without  dillincfion,  and  teaches  ns  td 
 make  no  difference  in  thefecafes^  bccanfehehim- 
 felf  hath  made  none.  This  the  Corinthians  it 
 fecms  were  guilty  of,  and  he  blames  'em  for  it^ 
 and  the  rather,  becauie  they  did  it  at  a  f/';?^,  and 
 in  aplace^  where  they  were  receiving  fo  great  a 
 Tejlimony  of  God's  Condefcenfion  and  Love  to  them^ 
 and  therefore  they  ought  to  have  been*  moi-e  hum- 
 ble, and  charitable  towards  one  another. 
 
 Nor  was  this  all.  For  they  cams  wich  fo  much 
 irreverence  and  dtfordcr^  that  it  was  not  to  be  born 
 at  any  Common  7aok.  They  crowded  in  with 
 fuch  Fi'jknce  artdy^pjjcf/^that  they  had  neither  pa- 
 tience nor  manners  to  ftay  for  one  another,but  the! 
 firfl  Corner^  firft  ferved  himfelf,  and  in  fuch  quanti- 
 ties^ that  they  not  only  cortfulted  their  natural  bun- 
 ger  and  thirji^  but  debauch'' d  themfelves  vv'ich  it 
 to  intemperance  and  Drunkennefs.  Is  this  to  entthe 
 Lord'sSupper^  faith  the  Apoltle,  f/r  in  eating  euery 
 one  taheth  before  other ^  and  one  is  hungry ^  anothtr  is 
 drunken.  What^  haveyoli  nothoufes  to  eat  and  drink 
 in'?  Or  defpife you  the  Church  of  God^  &c.  So  that 
 we  fee  St.  Paufs  unworthinefs^  is  oppofed  dire^ftly 
 to  this  behaviour  of  x\\Q  Corinthians,  which  was  not 
 tolerable  at  any  Feaft,  or  before  any  Company 
 Whatever.  I  think  any  fober  Man,  who  has  nor 
 prejudice  nor  wilfulnefs,  noraiFedarion  in  his  ar- 
 guing will  eafily  difcover  this  to  be  the  true  mean- 
 ing of  that  frightful  Cxprellion^  efpecially  if  he 
 Calls  his  Eye  on  the  Infl  veife  of  that  Chapter,- 
 where  it  is  faid,  if  any  Man  hunger^  let  him  cat  at 
 home^  that  you  come  not  together  into  Ccndemnation. 
 By  which  we  find  that  cheir  approach  rothe  Coni- 
 lliunion  with  carnal  defires,   as  to  the  ordii^ary 
 
 Z  food 
 
^^8  The  Third  Dialogue. 
 
 food  of  humane  Life,  was  that  unworthmefs ,  the 
 holy  Man  reflects  on,  and  the  charge  againll  them 
 was,  that  they  did  not  difcern  the  Bread  and 
 IVine^  to  be  Sacrament  ally  the  Lords  Body  and  Bloody 
 during  the  facred  Adion. 
 
 And  if  this  was  St.Paur-i  notion  oiVnworthinefs^ 
 how  miferable,  and  unjuft  is  the  conflrudion  we 
 put  on't,  and  how  vain  the  objedion  we  draw 
 from  thefc  Occafional  words  to  keep  us  from  re- 
 ceiving? We  dare  not  come,  becaufe  unworthy^ 
 and  we  are  afraid  of  Damnation.  But  it  would 
 better  fute.  our  Chrillianity  to  argue  the  other 
 way  ^  And  becaufe  the  w.rror thine fs^  the  Apoftle 
 fpeaks  of,  is  not  difctrning  the  Lord^s-Body  ,  then 
 theconfequenceis,  that  fo  difcern^  and  confider  it 
 in  that  manner,  I  pro po fed,  v^iWhQ  Si  Sacramental 
 capacity  to  fit  us  for  the  holy  Communion. 
 
 How  this  is  to  be  done,  the  Apoftle  in  that 
 Chapter  partly  fhews  us.  For  after  he  had  re- 
 proved the  Corinthians  for  coming,  to  the  Sacra- 
 ment, as  to  cof)7mon  Bread  and  Wine^  he  proceeds 
 to  inilrud  'em  in  the  nature  and  end  of  the  holy 
 myltery,  by  an  /i//ronc^/ account  of  its  Jnjlitution. 
 Andfirlf  he  tells  em,  as  to  the  thing  it  felf^  that 
 when  Chrill  had  finifhed  ctie  Pafchal  Supper^  he  took. 
 Bread  and  hlejfed  it^andgave  it  to  his  Difciplesto  eat, 
 zudcdW^d  it  his  Body ^  as  he  did  alfo  the  Cm/?  which 
 heifylcdhis  Blood.  So  that  after  Confecration, 
 they  were  to  look  onthofe  Elements^  not  altoge- 
 ther wliat  theyfeemed  to  be,  but  fomewhat  more 
 now,  in  the  facred  ufe  of  'em,  the  Bread  as  the 
 Body^  and  the  Wine  as  the  Blood  of  their  crucified 
 llcdecmer.  Then  as  to  the  end  and  defign  of  it  \ 
 it  was  to  remember  Chrift — do  this  in  Remembrance 
 
 ofmc^ How  Kemeriiber  him?  In  his  ?at]ion 
 
 and  Death j  for  in  cjting  this  Bread^  and  Drinking 
 this  Ciij\  ye  do  jhew  firth  the  Lords-Death  till  he 
 
 Come. Forwant  of  weighing  thefe  two  things, 
 
 what 
 
7he  Third  Dialogue,  ^  j  p 
 
 what  they  were  receiving,  and  to  what  p'^rpofe  it 
 was  done,  the  converts  at  Corinth^  run  themfelves 
 into  that  danger  the  Apoftle  warns  'em  of,  I  mean 
 Damnatioyt.  And  therefore  the  caution  given  thsjn 
 and  which  concerns  us  on  this  occalion  is,  that  we 
 do  not  approach  the  Sacrament  without  difceYning 
 
 the  Lord's  Body- And  what  that  means  ,  and 
 
 how  thereby  we  may  be  fafe  in  the  difcharge  of 
 this  Duty,  were  it  not  late,  and  that  I  could  per- 
 fwade  my  felf  it  might  be  ferviceable  to  you,  I 
 would  not  grudge  my  pains  to  lay  it  before  you  ^ 
 and  if  defired,  fhall  be  ready  to  do  it  at  our  next 
 Meeting,  whenever  Providence  gives  the  oppor- 
 tunity and  brings  us  together. 
 
 B.  I  wifh  this  Evening  would  have  born  it  -^  but 
 I  make  it  my  requelt  that  it  may  be  to  Morrow, 
 
 A.  I  know  nothing  to  the  contrary,  but  it  may 
 be  fo.     At  prefent, 
 
 FAREWELL. 
 
 Xi  The 
 
?40 
 
 TheFourth  D I A  LO  G  U  £• 
 
 The  CONTENTS. 
 
 A  continuation  of  the  former 
 Subje(5t. 
 
 H  AT  it  is  to  difarn  the  Lord's 
 Body.  To  difccrn  it^  is  a  Sacra- 
 mental capacity.  The  Chursh  of 
 England  vindicated  from  over  eafy 
 AdmiJJicn  of  People  to  the  Holy  Communiovi^  as  ap- 
 pears by  her  fever al  Exhortations.  Two  Objeiliom  a- 
 ^ainft  the  Churches  way  of  Jdminiflration.  Firft, 
 The  Minifler^s  dijtrtbuting  the  Elements  to  the  fever  al 
 Communicants.  Secondly,  The  Communieants  ta- 
 ling  it  knciling.  Thefetwo  points  explained  by  the  pr a- 
 •like  (f  the  Jews  at  the  ^afjover^  to  which  the  Sacra- 
 7innt  0lludes.  Two  Suppers  at  the  Paffover.  Tm 
 IVaflmgs.  Chrifi  Wap^d  Ins  Difciples  Feet^  at  the 
 Conclujm  of  the  fccond  or  common  Supper.  Whether 
 jv.&ds\ccct7Jed  the  Sacraymnt.  Authorities  againft 
 and  for  it  The  Ob\tdions.  Thofe  ObjeOions  An- 
 f-A^end.  Ill  Men  muft  nqt  be  fujfered  to  Communicate. 
 St.  Chryfoilom'^  Refokttion  in  that  Cafe.  St.  Au- 
 puftine'i  Method.  The  example  of  St.  Ambrofe^ 
 how  he  dealt  with  the  Empcrour  Thzodo\ms  on  this  oc-' 
 ca^jon.  Fjefmiptions  rf  a  Man's  being  li  icked.,  are 
 yu>t  fuff.dentfor  the  Minijler  to  bar  him  the  Holy  Com- 
 ^yjwiion.  St.  Auguiiine's  Judgment.  The  Sacra- 
 r  rt^nt  J  lid  as  took.,  was  not  the  Sop.  The  A  gapx^cf  the 
 ,       ^-  Ertmitive 
 
The  Contents^  J41 
 
 Frimithe  Chrijlians.  The  deftgn  of  them.  A-fuch 
 magnify d  by  Tertullian,  St.  Chryfoftom,  and  the 
 Council  of  Gane,r2i.  But  becaufe  of  the  abufes  explod- 
 ed by  St.  Arabrofe,  a  Carthaginean  Council  ^  ar$d 
 the  Council  in  Trullo.  Hoe  Supper  when  the  Sop  was 
 given  to  Judas,  and  the  Supper  when  the  Sacramoit 
 was  inflituted^  are  not  the  fame.  The  particulars 
 xvherein  the  Sacrament  refers  to  the  Pajfovcr.  Efpe^ 
 daily  that  of  dijlributing  the  Bread  and  Wine^  as  the 
 Pater-Familias<^/(i^f  the  J ewifh  Supper  toalltheguefls 
 at  Table-.  Whichis  the  pratiice  of  moji  Churches.  Chrijh 
 did  not  Grammatically  fit  at  the  Paffover^  nor  his 
 Difciples^^ut  lie  down.  And  that  lying-down^  is  fup- 
 pofed  to  be  at  thefecoyid  Supper^  and  that  they  did  eat 
 the  Paffover  Standing.  Standing  a  praying-geflure 
 among  the  Jews  :  Avid  Chriftians^  efpecially  between 
 Eafter  and  Whitfnntide.  The  reafm  of  tt.  When 
 that  Cujlom  began  to  decline.  An  Objelhon  again fl^ 
 fianding  at  the  Paffover.  The  Obja^ion  ylnfwcred^and 
 thegejlure  confirmed.  Tet  if  the  Jews  lay  down  or  fate 
 at  the  Paffover  ,  thty  give  a  re.tfon  for  it  proper  to 
 themf elves.  Chn/fs  ftanding  at  the  Paffover  and  Sacra- 
 ment^  at  the  time  of  Injlitutinn^  very  fignificant.  Tet 
 what  gejiure  he  iifed  is  doubtful.  Jnd  though  tt  be  fiid 
 he  fate  or  leand  downy et  it  is  not  evident  when  it  was 
 and  at  what  part  of  the  Meal.  D if cumhsncy  and  fit- 
 ting^ dijlinguifijed  in  Scripture  and  in  the  prafilice  of 
 the  jews.  So  that  their  ping  down  at  the  Pajfove7\  is 
 no  Argument  for  our  fitting  at  the  B.  Sacrament. 
 Sitting  becomes  a  Feafl.  hut  this  is  a  Religious  Feafl. 
 ^Tis  the  Memorial  of  a  Sacrifice.^  and  Sacrtficers  ufed 
 agejfure  of  Adoration.  A  reference  to  ^e  Mofaic  Sa- 
 crifices. The  meaning  of  the  Miniflers  laying  his  hands 
 on  the  Elements  at  the  Confecration  of  'em.  What  the 
 Church  intends  by  Kneeling  at  the  Sacrament.  Adoring 
 before  a  thing.^  and  adoring  the  thing  very  different. 
 The  confent  of  Protejlant  Churches  abrcradinthis  gefture, 
 Dionyfius  0/ Alexandria  exp/^/Kerf,  as  to /landing  at 
 Z  3  ths 
 
;4*        1^^  Fourth  Dialogue^, 
 
 the  SacYammt.  An  Obje&ion  from  the  prafike  of  the 
 church-^  /landing  at  Prayers  betrrcen  Eafler  and 
 Whitfnntide,  and  every  Lord's-day^  whereon  to  be 
 fare  the  Sacrament  was  Adm'mijlred,  The  Objection 
 Anfwcrcd.  Honorius'^  Decree  about  the  Adorattonpf 
 the  Hofl  conftdered.  St.  Cliryfollom'i  flanding  at 
 the  Altar  cleared. 
 
 A.  T  Doubt  I  diflrurb  you  in  your  Read- 
 
 1  ing. 
 
 B.  "No,  good  Sir,  The  SubjeCt  I  am  upon  will 
 
 ■  quickly  convince  you,  that  I  expeded  and  defired 
 your  Company.  For  this /if^/e'  Book  you  fee,  are 
 the  Efiples  of  the  Apoflie/'^w/-  and  I  was  exa- 
 mining wh.at  you  were  fetting  forth  Ujl  Evening.^ 
 concerning  the  behaviour  oi  the  People  at  Corinth.^ 
 v/hile  they  were  Communicants  at  the  Lord's-Supper  ^ 
 and  I  find  your  interpretation  warrantable  from 
 the  PafTages  of  that  Chapter,  and  that  the  noti- 
 on of  their  unworthinefs  ,  was  ,  the  not  difcerning 
 the  Lord's  Body^  i.  e.  They  looked  on  the  Ele- 
 inents  with  an  ordinary  and  carnal  Eye  ^  they  did 
 Eat  the  Bread^  and  Drank  the  Cup ,  without  the 
 relation  they  had  to  the  Body  and  Blood  of  Ckijl^ 
 and  fo  not  regarding  them,  as  the  ftgns  of  fome- 
 thing  more  Excellent,  than  what  their  Senfes  pve- 
 fentcd  rhem  with,  they  were  difordeiiy  and  in- 
 temperate in  their  Eating  and  Drinking.  How- 
 ever, Sir,  for  further  explanation  of  this  weigh- 
 ty point  V  I  iiiuit  entreat  you  to  renew  your 
 DifcouiTe,  according. to  promife,  and  make  mc 
 undcrlland  tkkt^  which  you  called  a  Sacramental 
 Capacity.^  or  frcha  k\?Aoiworthinefs^  as  will  give 
 us  ap/>  admittance  to  the  holy  Communion  :  Or, 
 iathe  ^cnprure  Language,  What  it  is  to  difcern 
 the  Lnras  ^/Y/y ,  for  vvant  of  knowing  which,  a 
 Man  Eats  and  Drinks  annorthily^  and  in  fo  doing, 
 he  eats  and  drinks  Damnation  to  himfclf. 
 
 .     .-  A.  To 
 
T^e  Fourth  Dialogue,  ':j4^ 
 
 jt.  To  proceed  then  where  we  left  off 
 
 We  are  to  confider  the  Bread  and  Wine  in  the 
 Blefled  Sacrament,  to  be  the  Body  and  Blood  of 
 Chrifi  •  not  in  that  fenfe  cf  the  People  at  Caper- 
 naum^ mentioned  in  John  6.  52.  but  according 
 to  our  Lord's  own  interpretation  of  it,  S^iritualljf 
 and  by  Faith.     (0)  For  to  eat  the  Bread  of  Life^  is 
 
 to  believe  in  him and  fo  it  is  obfcrved,  that 
 
 Chrijl  had  no  fooner  called  himfclf  the  Bread  from 
 Heaven^  but  he  immediately  adds,  lif  that  cometh 
 to  me^  and  he  that  believeth  on  me^  Poall  never  hun- 
 ger .^   and  fl)all  never  thirfi fo  that  believing  in 
 
 him,  htlx  eating  him  to  eternal  Life^  as  the  eating 
 of  the/;^w,  or  Bread^  is  for  the  fupport  of  few^o- 
 ral  Life.  To  difcern  therefore  the  Body  and  Blood 
 ofC/?ny^  in  this  holy  Ordinance,  we  muft  impioy 
 the  mind^  rather  than  the  Eye^  and  while  we 
 grind  t\\z  Bread  with  our  Tat/;,  weare  to  eatthe 
 BodyoiChrijl  by  Faith.  If  we  think  tht  Eating  oi 
 the  Bread  fufficient,  we  then  conclude  it  his  real 
 Flcf}}^  and  are  content  with  the  Opus  Opcratiim.,  or 
 bare  ad  of  receiving.  And  as  to  this,  our  Lord. 
 is  pofitive,  the  Flejh  profiteth  mthing.  But  if  we 
 eatthe  Bread  by  way  oi Emblem,  and  as  it  ftgnifits 
 a  more  durable  and  noble  food  ,  which^oncerns 
 the  Soul^  then  w.e  conllder  the  two  parts  of  that 
 Sacrament  ^  and  though  we  fwallow  the  Bread  as 
 Bread.,  yet  we  difcover  fomewhat  more  than  Bread 
 in  the  facred  myftery  j  and  by  acknowledging  the 
 itridl:  relation  between  tht  fign,  and  the  thing  (I 
 mean  the  Bread  and  the  Body  of  Chrijl)  in  taking 
 the  one  reverently,  we  by  confequence  receive  ef- 
 feftually  the  other.  And  by  this  means,  we  keep 
 our  felves  from  thofe  two  Errours^  on  this  Siibjed, 
 
 (o)  Manducare  fanemijltim  eji  credere  in  e««i —— Aug-in 
 Johan-<5. 
 
 2  4  ,  recorded 
 
,|44  "^'^^  Fourth  Dialogue. 
 
 recorded  in  tbeGo'fpel  -^  becanfe  on  the  one  hand^ 
 we  confefs  the  Bread  and  Wine^  to  continue  luch,  e- 
 ven  ^/f(?r  Confccration,  with  refpe«ft  to  their  own 
 Nature  (v^/hich  probably  was  the  miftake  of  thofe 
 at  Caperna'Ajn)  and  on  the  otJxr  hand^  we  find  the 
 Ekme^its  to  be  more  than  Bread  and  Wine^m  the  ufe 
 and  Application,  which  thofe  of  Cor/Mr/;  did  not 
 Remember ,  and  through  that  inadvertency  in- 
 daneered  tlieir  Condition,  by  abuling  the  Bread 
 ^cd  W'tne^  whieh  in  the  tuyfitry  referred  to  the 
 B('dyiin(\  BTocd  oi  Chriji^  and  thereupon,  as  he 
 JiimfeJf  was  pleafed  to  tell  his  Difcipies,  he  that 
 flcfpifeth  you^  defpfeth  rne -^  and  he  that  defpifeth  we, 
 
 d(!f['ijelh  him  that  fent  nw -Though  they  that 
 
 H'i^hlQd  A^J an  J  did  not  think  to  refledt  upon  God^ 
 yet  certainly  fo  it  was,  becaufe  of  that  ftrift  Vmon 
 l)et\yeen  God  and  Chrifi^  and  between  jOki/l  and 
 his  Dtfcifles  :  So  he  that  either  negleds,  or  car- 
 ries him^::]i  irreverently  ,  .at  the  holy  Table ^  while 
 lie  eats  the  Bread ^nd  drinks thtWine^  may  be  faid 
 to  defpire  or  dilhonour ,  even  ChrijVs  Body  and 
 Bloody  becaufe  the  Bread  and  Wme  relate,  and  are 
 the  fiiins  of  'em  at  the  Moments  of  j-eceiving ;  and 
 therefore  en  this  account ,  that  Pcrfon  (who- 
 ever he  Ifej  indangers  his  Salvation. 
 
 Again,  to  difccrn  well  the  Lord's  Body^  in  the 
 Jioly  Sacrament ,  we  are  withal  to  conlider  the 
 fcaf'n  of  I  hat  facred  adtion.  The  rcafon  of  the 
 Sacra^nUit'xs^  to  put  us  in  mindof  ChnjTs  P affirm  and 
 JDcaih^  and  fo/^/)!P  that  his  Body  was  once  broken  on 
 the  Ot;/}^  and  his  Blood  fied  for  our  Redemption.  A 
 thing  which  ought  never  to  be  forgotten.  And 
 Unorder  to  help  our  fi  ail  IV-emo  ics,  this  Mvjle^y 
 was  appointed,  wherein  the  or oi-fw  Bi-ead  is  an  Em'^ 
 Hem  of  his  torn  Bod\\  and  the  Wine  poured  out .^  a 
 ^rpnfentatfon  of  the  fljtdding  of  his  Blood  to  be- 
 foipe  the  Saviour  of  Man.  So  that  barely  to  Eat 
 5nd  Drink  is  not  enough,  without  coaiid(;ring. 
 
T^he  Fourth  t)ialo^ue.  ^  4  ^ 
 
 ir/jy  we  eat  and  drink,  that  our  Hear-ts  may  be  im- 
 prelt  with  the  unfpeakable  Akrcy  fhown  us  in  the 
 Sacrifice  and  Death  oichrijl.  In  a  word,  this  con- 
 fideration,  not  only  fets  before  us  the  Bread  and 
 VVine^  as  the  Body  and  Blood  of  Cbrijl^  but  further 
 reprefents  the  Body  broken^  and  the  Blood /hed  for 
 the  Remiffion  of  Sins. 
 
 Nor  is  this  all.  We  confider  moreover  ,  that 
 in  this  AHicn  we  not  only  remember  Chrifrs  Body 
 Sacrificed  for  us,  but  we  eat  his  Fli/Jj  with  full 
 j^JJ'^rance^  that  though C^r//?'j -goc/y  was  D^^^^i  and 
 Buried^yQt  it  arofe  a^ain^ajcendedioa  Life  Immor- 
 tal, and  is  made  the  Seed  of  Eternal  Life  to  every 
 Cbrifiian^  who  rightly  applies,  and  faithfully  eats 
 itat  the  B.  Sacrament.  For  we  argue  thus,  that 
 if  this  Body^  by  the  Povv'er  of  the  God-head  joined  to 
 it,  raifed  it  felf  to  a  Life  of  Glory,  therefore  e- 
 'uery  good  Cowwmnicant^  who  receives  this  Body^ 
 ihall  be,  by  the  fame  Energy,  rats' du^  with  him 
 *to  the  like  Condition,  And  this  is  the  reafon, 
 why  cur  Lord  called  himfclf  the  Living-Bread^  be- 
 caufe  he  who  eats  his  Fkfh  and  drinks  his  Blood  fl-all 
 live  for  ever^  it  being  impoffible  for  that  Body  to 
 mifcarry,  which  has  v/ell  entertained  this  powerful 
 principle  of  Life  and  Immortality. 
 
 It  muitbe  added  ^  That  in  the  performance  of 
 this  holy  Uuty,  We  not  only  look  on  the  Sacra- 
 mewf"  in  the  way  of  w^/ery,  and  as  an  Embletn  or 
 Signification  of  the  Death  ofChrifi.^  in  his  B'dy  bro- 
 ken^  and  his  Blood fcilt  io\  ws.^  but,  as  wasfaid,we 
 further  inquire  into  the  true  Occafion  of  thofe 
 Sufferings,  or  Why  his  Blood  was  fpilt,  and  his 
 !3cdy  broken.  And  as  on  the  one  llde,  we  find 
 therein,  that  this  was  done  out  of  Mercy  and  Pi- 
 •ty  to  us^  fo  on  iYtpther  we  may  ealily  difcern  thofe 
 neceffitiesof  ours,  which  called  for  this  miiraculous 
 Afliftance,  without  which  we  could  not  be  reco- 
 vered,    J^Qw  a  ferioys  Meditation  on  thefe  two 
 
 points, 
 
54^  ^^^  Fourth  Dialogue. 
 
 points,  muft  needs  have  on  us  a  double  influence ; 
 Firjl^  To  make  us  thankful  to  God,  and  move  us 
 to  love  him,  who  fo  loved  us.-  And  Secondly^ 
 When  we  call  to  Mind,  that  our  Sins  were  the 
 Caufe  of  that  Bloody  ulage  towards  the  Body  of 
 our  Redeemer,  which  at  the  Sacrament  we  repre- 
 fent  in  the  brohn  Bread  and  the  Wine  poured  out^ 
 fuch  a  reflexion  may  invite  us  to  abandon  our  Sim^ 
 and  not  think  on  'era,  but  with  amazement  and 
 horrour,  left  we  (hould  be  thought  Accejfory  and 
 co:4/e«fm^  to  his  Death,  nay,  Crucifiehim  afrefhand 
 ^ut  him  to  an  open/hame.  Befides ;  we  go  to  the  Sa- 
 crament^ as  a  P/e^^e  of  our  Pardon,  and  as  a  means 
 to  apply  the  Merits  of  Chrijl'*s  Body  given  and  bro- 
 ken ;  and  we  conclude  after  this  manner  ^  That  if 
 die  Sacrifice  of  Chrijl'^s  Body  on  the  Crofs,  was  in 
 tho  general  a  fufficient  Atonement  for  the  Sins  of  the 
 whole  iVorldy  Therefore  the  ]?^>t/cti/<^  application  of 
 it,as  in  the  Sacrament ^\Ni\\  certainly  do  for  my  Sins, 
 in  the  individual,  if  I  fmcereiy  and  heartly  take 
 it.  Which  if  a  Man  doth,  and  approacheth  the 
 JFiIoly  Table,  with  an  humble  earneftnefs  to  be  rid 
 of  hi?  Sim,  for  which  Clmjl  died,  and  whofe 
 Death  is  ffcere  commemorated,  he  will  be  induced 
 to  do  what  he  can  to  leave  his  Sins  behind  him, 
 when  he  goes  to  the  Communion,  and  not  only 
 fuipend  but  renounce  them  for  ever. 
 
 In  all  which,  you  fee  the  Sacrament  is  ^Subje^i^ 
 which  calls  for  pur  moft  difcerning  Thoughts,  and 
 a  very  ferious  Application  A  Chriftian  before 
 he  goes  to  it,  is  to  take  all  the  ways  he  can  by  Ad- 
 vice.  Book,  A^editation,  and  by  the  help  of  all  of 
 them  together,  to  inform  himfelf,  what  he  is  go- 
 ing to  do,  aad  whither  he  is  going.  Not  to  ap- 
 proach it^  hand  over  head,  as  we  fay,  with  lit- ' 
 tie  Zeal  and  lefs  Knowledge ;  for  want  of  which 
 Knowledge,  I  cannot  fee,  how  a  Man  can  be,  in  a 
 Religious  fenfe,    Zealous  at  all.    Firft^  We  exa- 
 
 ^  mine 
 
77;e  Fourth  Dialogue,  ^47 
 
 mine  what  the  Sacrament  is  in  it  fdf^  we  indeavour 
 to  difcern  that-^  and  then  we  examine  owr/d-z/fj, whe- 
 ther we  fo  confider  it.  We  find  the  food  Myjli- 
 cal  and  Spiritual  •  v/e  go  therefore  to  it  with  Spi- 
 ritual Appetites ,  with  the  hunger  and  thirft  of  the 
 Soul^  and  with  a  full  perfwafwn^  that  though  the 
 7nouth  receives,  yet  the  Spirit  is  fed  in  it-  wx 
 difcern  therein  the  great  condefcenfion  of  Ahnighty 
 God^firfi  in  taking,  and  then  in  giving  his  Bod)  and 
 Bloodhr  us^  and  foconfideringthedebafement  of 
 the  God-head  under  this  veil  of  Flelh ,  upon  a  lit- 
 tle further  inquiry,  we  cannot  but  difcover,  that 
 exceeding  Lcue^  which  inclined  and  ingaeed  him 
 to  it.  This  thought  will  oblige  our  affections  to 
 him,  as  alfo  to  one  another,  as  the  moll;  intelligi- 
 ble and  vifibletefiimony  of  our  being  devoted  to 
 him.  And  in  a  word,finding  it  a  F^afl  of  Love^  we 
 Ihall  be  induced  to  Love  God  and  our  Neighbour. 
 And  to  come  to  a  Period.  The  Religious  en- 
 quirer is  made  fcnfible  that  the  Sacrament  h  an 
 Iloly-Feajl^  and  thereupon  as  to  what  concerns 
 him,  he  thinks  it  his  bujinefs  at  that  time  to  make, 
 it  Holy^  which  is  not  rarely  the  meaning  of  the 
 word  c/><*>tetf<yi'.  He  puts  a  great  difference  be- 
 tween this  Table  and  his  own^  between  this  Brc.id 
 and  his  own  ^  and  he  futes  his  A  ppetite  to  the 
 Meat ,  and  his  refpe(fls  to  the  Company.  The 
 Bread  IS,  the  Body  of  ChriJJ  ^  The  Company  is  Gnd^ 
 and  his  Holy  Angels  ^'lefs  V'ifihle^  but  not  Ufs  Pre- 
 /fwtthan  thofe  who  Communicate  with  us.  This 
 is  the  Difference  we  do  and  ought  to  make  of  the 
 Lord's  Body^  for  fo  we  call  this  Sacrament.^  from 
 the  ftridr  Friend Hnp  between  the  7?^^?^  and  the 
 thing  ^  fo  that,  as  I  faid,  the  contempt  fliown  the 
 one  will  reach  the  otlJer  •,  as  on  the  contrary,  the 
 .  refpeft  we  give  it  will  redound  to  our  good,  to 
 'nhom  it  is  indeed  the  Fk^j  of  Chrijl^  and  the  Bread 
 which  came  down  from  FJeaven^  and  irhich  if  a  Man 
 eat.  he  Pull  never  die. — ---  B.  It 
 
^  4  8  Th^  Fmrth  Dialogue. 
 
 B.  It  is  to  be  feared.  Men  go  not  to  the  Com- 
 munion with  thefe  Thoughts  •,  becaufe,  if  they 
 did^  they  could  not  be  guilty  of  thofcmany  Enor- 
 mittes^  we  daily  find  *em  chargeable  with  almolt 
 as  foon  as  the  Sacred  Adion  is  over. 
 
 j4.  (p)  Secrets  belong  to  God,  and  he  alone 
 Searches  the  Hearty  we  cannot  dive  into  the  Con- 
 fciences  of  People  ^  and  although  in  God's  fight 
 Men  appear  what  they  are^  yet  on  our  parts  it  be- 
 comes us  to  take  them  for  what  they  appear.  Their 
 cdiVx'm^QthtnditXhQ  Holy  Sacrament  being  outward- 
 ly fober,  our  charity  Commands  us  to  believe  theni 
 imvardly  pious,  aad  to  hope  what  is  fo  far  well 
 done,  they  do  it  by  principle^  and  not  out  of  any 
 Worldly  or  carnal  deftgn.  If  their  after  practice 
 contradicts  this  Opinion,  yet  that  is  no  warrant 
 for  dis  to  judge  them  Hypocrites  before.  -  For  good 
 Thoughts^  and  a  remijs  carriage  have  too  often  their 
 Turns  and  SuccelTions.  The  Spirit  is  fometimes 
 tpiUing^  when  the  Fhjh  is  weak.  And  a  vertuous 
 refolution  is  frequeatly  run  down  by  an  impetu- 
 ous, vicious  Habit,  efpeciaily  when  the  tempter 
 puts  on  double  diligence,  and  ufes  his  utmoft  ef- 
 forts to  reduce  them,  when  he  finds  'em  in  fo  fair 
 a  way  to  renounce  him,  and  his  interell  for  the 
 future.  No  Cufiam  is  eafily  broken.  And  there- 
 fore though  Men  may  be  fenfible  of  their  Errours, 
 are  willing  to  leave  them,and  dofome  part  of  the 
 Duty  they  owe  God  and  the  5o«/,  if  they  continue 
 not,  without  fome  excurfions,  in  that  good  way 
 they  are  entred  on,the  rpafon  is,  becaufe  it  requires 
 no  little  time  to  undo  i\\ Habit s^zs  well  as  to  make  'em. 
 And  if  they  can  beperfwaded,  to  be  conftant  at 
 the  Sacrament.^  and  in  order  thereto,  conlider  and 
 provide  for  it,it  is  not  to  be  lnuch  doubted,  but  in 
 
 Cp)De  occtdti)  non'juHicat  Ecclcfm-ficQ.  Buc^aLocCom.  48. 
 
 due 
 
The  Fourth  Dialogue.  ^49 
 
 due  time  a  better  Habit  may  fucceed,  and  not- 
 withftaHding  fome  relapfes  or  intervening  failures, 
 the  Grace  of  God,  which  left  them  by  Degrees, 
 may  in  the  fame  Method  return  again .  However 
 the  Parable  of  our  Lord  tells  us,  there  will  be 
 Tares^  among  the  Wheat -^  and  it  is  the  Work  of 
 the  jingels  at  the  lafi  day^  to  make  a  feparation  and 
 diftindtion  between  them.  But  let  the  worll  be 
 granted  -^  there  can  be  in  the  mean  while  no  re- 
 flexion on  the  Church  or  Minijiers^  upon  this  ac- 
 count ^  becaufe  where  Sins  are  committed ,  and 
 yet  have  not  reached  the  A£ntjlers  Knowledge, 
 he  gives  xho^Q  fecret  Offender s^ViCh  warning  as  this, 
 (q)  That  their  danger  is  great  if  they  receive  the 
 fame  unworthily^  for  then  they  are  guilty  of  tloe  Body 
 and  Blood  of  Chrijl  their  Saviour ,  thev  eat  and  drink 
 their  own  Damnation^  not  confidering  the  Lord's  Body. 
 They  kindle  God's  Wrath  againfl  "em  ^  they  provoke  him 
 to  plague  them  with  diver fe  Difeafes  and  fundry  kinds. 
 
 (^  Death He  exhorts  'em  therefore,out  oi  St. 
 
 Paul,  to  try  and  examine  themf elves ^  before  they  pre- 
 
 fume  to  eat  of  that  Bread  and  drink  of  that  Cup 
 
 (r)  and  faith  he,.  //  any  of  you  be  a  Blafphemer  of 
 God ,  ^«  hinderer  or  flaneur er  of  his  word ,  an 
 jidulterer^  or  he  in  malice  or  envy  or  any  other  grievous 
 srime^  repent  you  of  your  Sins^  or  elfe  come  not  to  this 
 Table^  left  after  the  taking  of  the  holy  Sacrament  the 
 Devil  enter  into  you  as  li^  entred  into  Judas,  and  fill 
 you  full  of  all  iniquity^  and  bring  ym  to  deftrudion  both 
 
 of  ^ody  and  Soul This  is  the  care  taken  in 
 
 cafe  of  private  Offences ,  induftrioufly  concealed 
 from  the  Eye  of  the  World  ^  and  what,  can  the 
 Church  do  more,  in  thefe  inftances,  than  to  fet  be- 
 fore them  the  Divine -vengeanct^  if  they  venture  to 
 come  with  fo  much  ouHt  to  thefacred  Table.  Bus 
 
 (q)  5'.  Exhort,  before  Com.  (r)  i.  Enhoft. 
 
 where 
 
^5©  T'^^  Fourth  Dialogue. 
 
 where  Sins  are  open  and  fcandalous,  another  Me- 
 thod isnfed  :,  and  the  (s)  Canon  requires,  that 
 no  M'mijler  fnaUr^  many  wife ^  admit  to  the' receiving 
 of  the  holy  Communion^  any  of  his  Cure  or  Flock^  xobich 
 be  openly  known  to  live  in  bin  notorious^  without  repen- 
 tance-^ nor  any  who  have  malicioi'.fly  and  openly  con- 
 tended with  their  Neighbour  ,  until  they  fhall  be  recon- 
 ciled.    Agreableto  vvhatis  in  the  Kubrick  before 
 
 the  Communioii (t)  And  if  any  be  an  open^and 
 
 notorious  evil  liver ,  or  have  done  any  wrong  to  his 
 Neighbour^  by  word  or  deed^  fo  that  the  Congregation 
 he  thereby  offended^  the  Curate  having  knowledge 
 thereof^  ^] all  call  him^  and  advertife  him  that  in  any 
 wife  he  prefume  not  to  come  to  the  Lord's  Table^  until 
 he  have  openly  decUrcd  himfelf  to  have  truly  repented^ 
 and  amended  his  former  naughty  Life  ^  that  the  Con- 
 gregation may  thereby  be  fatisfied^  which  before  were 
 offended  •,  and  that  he  hath  recompenced  the  parties^  to 
 whom  he  hath  done  wrong^or  at  leafl  declare  himfelf  to  be 
 infuUpurpofe  fotodo^as  foon  as  he  conveniently  may— 
 (u)  The  fame  order  the  Cur  ate  fmllufe  with  thofe^  be- 
 twixt  whom  he  perceiveth  malice  and  haired  to  Reign^ 
 not  fuffering  them  to  he  partakers  of^  the  Lord's  Table ^ 
 until  he  know  them  to  be  reconciled — (w)  So  it  was 
 ordered  in  the  injunoions  given  by  King  Edward 
 VI.  -^//o,  f or af much  as  variance  and  contention  is  a 
 things  winch  mofl  difpleafeth  Cod  and  is  mofl  con- 
 trary to  the  Bleffed  Communion  of  the  Body  and 
 Blood  of  Chrifi  our  Saviour  :  Curates  fhall  in  no 
 wife  admit  to  the  receiving  thereof  any  of  their 
 Cure  and  Flcck^  who  hath  walicioufly  and  openly  con- 
 tended with  his  Neighbour y  vnlefs  the  fame  dofirficha^ 
 ritably  and  openly  reconcile  himfelf  again^  remitting  all 
 rancour  and  malice ,  whatever  Controverfy  hath  been 
 
 0)   Cm.  26.    (0  Second  Ruhr.  (")  Third  Rubr.    (w) 
 Ann.  1547. 
 
 between 
 
The  Fourth  Dialogued  ^51 
 
 between  them  :  And  nevertbelefs^  their  juft  Titles  and 
 Rights^  they  may  charitably  profecute^  before  fuch  as 
 have  Authority  to  hear  the  fame. 
 
 All  which  Orders  and  Rules^  if  negleded  by  fomc 
 Minijlers^  the  fault  you  fee,  is  not  m  the  Confiitu- 
 tion^  but  Men :  Yet  many  pundually  obferve  'em  ^ 
 at  leaft  in  fueh  a  way  as  the  perverfenefs  of  the  Age 
 will  bear,  I  mean,  the  Admonition  is  managed  with 
 prudence  and  tendernefs^  fo  as  the  Offender  may  not 
 through  too  much  rigour  and  fhame  be  tempted, 
 to  add  Objlinacy  to  his  Sin,  and  being  roughly  han- 
 dled, grow  much  more  incorrigible,  than  other- 
 wife  he  might  have  been. 
 
 But  to  fay,  what  you  have  obferved,  that  mofi: 
 Men  are  wretchedly  impious ,  even  upon  the 
 mofl  extraordinary  Adts  of  Religion  5  and  after 
 the  Sacrament  relapfe  to  theh"  old  Courfes  ^  what 
 can  a  fober  Man  infer,  but  the  general  decay, 
 Viher^hy  found  Principles  and ^00^  Manner s^yicld  to 
 corrupt.  Nature ,  and  People  are  hurried  in  this 
 Manner,  to  what  will  end  in  their  Eternal  dif- 
 grace  and  pain.  A  Man  that  is  fenfible  of  this 
 ZJniverfal  degeneracy^  is  bound  to  blefs  God  that  his 
 Circumftances  and  TTemper  is  better  than  what  0- 
 thers  have  j  but  then  his  Charity  inclines  him,  to 
 Pity  and  Lament  the  Condition  of  his  Neighbour^ 
 (x)  and  the  more  carelefs  hs  finds  the  other  in  the 
 discharge  of  his  Duty,  the  more  diligent  k  will  be 
 in  doing  of  his  oirw,  that  by  his  example^  at  leaft, 
 God  may  be  glorified  in  the  niidft  of  a  perverfe  ge- 
 neration. 
 
 'Tis  furely  a  very  odd  way  in  me  to  forbear  Re- 
 ligion, becaufe  others  refrain  it  •,  and  at  the  fame 
 time  to  find  fault  with  ray  Neighbour  for  /j//neg- 
 led,  and  yet  my  felf  i?nitate  him  in  it.     Moft  Chri- 
 
 (x)  Vid-Ladl^mt.  dc  cultu  vero,  c.  i8. 
 
 flr.r4S 
 
^  5  2         The  Fourth  Dialogue. 
 
 flians  either  com&not  at  all  to  the  Holy  CommunU 
 on^  or  if  they  do,  it  appears  plainly,  they  live 
 not  anfwerahly  to  it.  Is  this  an  excufe  to  keep  me 
 away,  who  perhaps  have  better  Thoughts  ,  and 
 Grace  enough  to  fee  the  common  mifcari  iages,and 
 withal  do  abhor  'em  ?  Shall  I  neither  eat  nor  drink^ 
 becaufe  others  furfdt  in  fo  doing  ?  And  mrft  I  ne- 
 ver approach  t\\t  Sacrament^  becaufe  of  my  C^om^ 
 pany,  whofe  goodnefs  I  fufped,  and  think  them 
 not  finceve  enough  in  that  facred  Application  ? 
 This  is  too  much  W^  the  Phurifee-^  nay  'tis  fome- 
 what  n»r/f  than  he,  becaufe,  though  he  bragged 
 of  a  way  of  Life  much  before  that  of  the  piblicayi^ 
 yet  'twas  no  fcandal  to  him  to  find  that  Sinner  in 
 the  Temple  ^  Nor  was  the  Publica^t^s  being  the-rc 
 any  reafon  that  he  ihould  Jlay  away. 
 
 I  intend  no  refle(flion  on  you,  whom  the  Senfe 
 ofyoiwunrvorthinefs  keeps  from  the  Sacrament,  and 
 who  blame  others,  for  not  being  as  fenfible  as  you 
 are.  Yet  let  me  take  the  liberty  to  add  this. 
 That  even  thofe  you  fpeak  of,  comply  with  a  Di- 
 vine Ordinance  by  their  outward  appearance  at  the 
 Holy  Communion ,  which  is  a  piece  of  Homage 
 done  to  Ch'ijl^  and  fo  far  they  own  him  to  be 
 their  Lord  and  Redeemer.  And  though  their  be- 
 haviour is  ?i\x\\^saftcrvpards.^  yet  *tis  not  fafe  for  us 
 to  Condemn  what  they  did  before  (jl)  If  a  Man  fay 
 (as  the  Church  fpeaks)  I  am  a  grievous  Sinner.^  or  I 
 am  not  worthy^  and  therefore  am  afraid  to  come^ 
 wherefore  do  you  not  repent  and  amend  ?  PVhen  God 
 calkth  you ,  are  you  not  aflumed  to  fay  you  are  ko* 
 ready  ? 
 
 {:{)  Second  Exhort,  poft.  Com. 
 
The  Fourth  Dialogue.  j  5  | 
 
 it  is  obfervable  in  the  Par^le^  that  when  the 
 Men  excw/ei  them felves,  for  their  non-attendance 
 at  the  Wcddiyig-Feaft^  the  King  was  very  Angry^ 
 and  pronounced  them  all  u  dvorthy  ^  and  upon  nd 
 (>ther  account,  but  becaufe  they  would  not  come. 
 (a)   Their  apologies  incenfed  him  •    and  becaufe 
 thty /lighted  his  Supper,    on  that  account  they 
 made  themfelves  unfit  for  it.     And  we  mu ft  take 
 notice  further,  that  when  the  Serz/anti^  (accord- 
 ing to  their  Lord's  Order)  went  out  into  the  High 
 ways^    and  gathered  together  all,  as  many  as  they 
 found  both  Bad  and  Good^  whereby  the  wedding 
 was  furnifhed,  yet  of  all  tlmmixt  multitude,  On& 
 only  Man  had  not  on  a  Wedding-Garment.     So  gra- 
 f.iouswas  the /w«^,  not  fo  much  to  confider  the 
 People  themfelves,  as  their  cheerful  regard  to  thd 
 invitation  he  fent  'em.     I  need  not  tell  you  this 
 Kini  was  (  od.     The  Feajl  he  made  may  be  well 
 conitrued  into  the  Holy  Sacrament.     How  he  un- 
 ditr 9iQo6.t\itunvDcrthinefs  of  his  guefis,  is   plainly 
 difcovered  from  the  difpleafure  he  took  at  their 
 abfence,  tho'  their  feem'd  fomething  oigoodMan^ 
 ners.^  in  the  cxcufes  they  returned  him.     And  with 
 what  a  favourable  Eye  he  beholds  our  Obedience, 
 is  it  not  feen  in  this  ,   that   out  of  fuch  a  number.^ 
 and  fuch 'z/.^nVfy  of  Men,  he  rejedled  but  One.^  for 
 being  impudent  and  a  floven.     Remember,   my 
 Friend,  what  the  word  (aith,  To  obey  is  better  thati 
 Sacrifice.     And  where  is  th^ttinwor thine fs  you  and 
 others  alledge,  when  the  Will  is  good,    and  the 
 Heart  willing  ?     He  that  Ihows  this  good  difpo- 
 lition,  and  irepareth  his  Heart  to  feck  Cnd^  the  Lord 
 God  of  his  Fathers^  it  is  not  to  be  doubted,  but  that 
 Prayer  will  be  heard,   which  )^va'^  Hetjekiab  Oi^c6 
 
 (a)  S^ia,  fci.  illam  contemncndo  eademfcficere  ;ti4.gmr. 
 A  L.^p. 
 
 A  a  offered 
 
^54  T7^^  Vom'tb  Dialogue. 
 
 offered  uponthelikeoccafion,  namely,  That  the 
 Lord  wHl  Pardon  him,  tbouj^h  he  be  not  deanfed^  ac- 
 cording to  the  Purification  of  the  Sanduary. 
 
 B.  I  mrllconfefs  the  P.^r^t/f  inviting.  And  if 
 that  Alairiage-Feafl  be  applied  to  this  Religious  Sup^ 
 p<.r^-  it  befpeaks  a  great  unrtorthinefs^  not  to  accept 
 tbcini'it.iticn. 
 
 Bi;t  if  a  Man  were  difpofed  for  that  Ordinance^ 
 the  A/anKer  oi  Admimlinng  it,  is  no  fmall  Ob/ha- 
 ck  or  hindrance.  For  the  Method  being  altered^ 
 which  the  lor^i himfeif  v.'as  pleafed  to  nfe  at  the 
 time  of  Piftitutwn^  it  is  apt  to  create  offence  to 
 the  Confcientious  Communicant ,  to  fee  no  re- 
 gard had  to  what  he  did-^  and  when  he  finds  the 
 church  taking  fuch  liberty^  as  makes  it  quite  ano- 
 ther thing  than  what  it  ^tfirfi  was,  bethinks  he 
 rnay_  venture  on  the  fime  liberty  to  Hay  away,  ouc 
 of  a  reafcnable  difturft,  that  the  efficacy  of  the  5^- 
 crament  is  utterly  loll ,  by  fuch  an  affefied  and 
 netdhfs cbtinge  in  it.  I  instance  in  two  things^ 
 Ofie  is  the.  Minijhrs  delivering  the  Bread  and  Cup 
 to^'tryCom^nunicant^  and  ufing a /orw  of  ipor^/y,  to 
 each  of  em,  when  he  delivers  it,  whereas  our 
 /.or^  faid  in  the  P/^rrf/  (/^)  Take^  eat  and  divide  it 
 ietweenyou  —  -  leaving  it  to  the  Difcipks  to  ferve 
 themfeives  with  Bread  and  Wine,  fet  before  'em 
 for  that  purpofe  on  the  Table.  The  other  is,  that 
 we  are  obliged  to  eat  and  drink.  Kneeling^  cx- 
 prelly  againil  the  gefture  of  the  Text^  which  re- 
 prefcnts  'Mjkting.  For  fo  Aiatthew^  Now  when  the 
 even  was  co^Je,  he  fate  down  rvith  the  Twelve  :  And 
 Luke — He  fatedorvn^  af,d  the  Twelve  Apofllcs  with 
 him-^  which  is  indeed  a  Table  gejiure^  and  better 
 fuits  the  notion  of  a  Fcajl^  and  the  Fellowfijip  fuppo- 
 fed  to  be  among  thofe,who  eat  and  drink  together. 
 
 {b)  Matth.  *^  i<5.  Luke  ji.  17. 
 
 J.   In, 
 
The  Fourth  Dialogue,  ^  j  ^ 
 
 y4.  In  the  Ec cleft ajl teal  Fites^  -f-  faith  Origen^ 
 Tbtre  are  many  things  requifite  to  be  done^  tbcugh  every 
 Body  doth  not  apprehend  the  reafon  ofthem-^an<\  among 
 the  reft,  he  iiiftances  the  Ceremonies  ufed  at  the 
 Holy  Eucbarijl.  Of  which  though  vvc  {hould  not 
 be  able  to  give  a  precife  account,  yet  that's  no 
 .  ground  for  us.  to  quarrel  with  'em.  Without 
 doubt  the  Cbwch  of  Gud  hath  a  very  great  Pow- 
 er in  her  hands:;,  to  make  Rules  for  decency^  and 
 as  to  the  particular  we  are  upon,  you  fee  we  cele- 
 brate th<;  Sacrament  in  the  Foreyioon  ,  not  in  the 
 Evening-^  and  fafting^  not  after  Suprer^  though  it 
 is  evident  that  at  th^firp  mfitution  it  was  quite  o- 
 therwife.  And  this  St.  ^ugujlir.^  calls  an  y-JpoJlo- 
 lical  Tradition^  v/hich  though  fome  Jfrican  Churches^ 
 in  his  time,  did  not  intirely  obfcrve,  but  ■'  accord- 
 ing to  the  Caaon  of  a  Council  at  (c)  Carthage) 
 upon  the  Thurfday  before  Eaftcr^  gave  the  Sacra- 
 mtnt  at  Evening  and  after  Supper  ,  as  the  livelier 
 Pveprefentation  of  what  Chrif:  had  cHhie  ^  yet 
 the  Council  (di  in  Trullo^  took  away  the  exception^ 
 as  a  Deviation  from  the  Ancient  Pradice,  and  or- 
 dered the  Sacrament  to  be  taken  Fa^ing^^s  well  on 
 that  day  as  the  refi.We^  following  the  Traditions  of  the 
 ^poftles  arid  Fathers^  Decree^  that  they  P)all  not  break 
 
 their  faft  on  the  fifth  day  at  the  end  of  Lent . 
 
 (c)  Terttdlian  indeed  faith, the  Eucbariji  was  giveii 
 ordinarily  [I'cmpore  Filius'}  at  Meals -^  and  the 
 pradice  in  all  likelihood  was  grounded  on  St. 
 Paul\  Language,  who  calls  it  Supper  in  his  time^ 
 I  Cm'.  11.  hwt '^t.Chryfofiom'%  Judgment  on  the 
 place  is,  that  the  Apolfle  did  nor  name  it  Supp&r^ 
 becaufe admin iiticd  in  the  Evening  ,  but  with  re- 
 fped  to  the  time  of  the  infinution^  v/hich  the  Gofpel 
 
 t  In  Niim.  (c)  Cone- Carthag.C.m.  44>(c/)Coi!cil.Ccm(tant. 
 Cini  29  (e)  Dceoro.Mil. 
 
 A  a  i  faith 
 
^5^  If^e  Fourth  Dialogue, 
 
 ■faith  was  after  Supper.  Yet  Chrifh  in  this  Injlituti- 
 on ,  as  afterwards  St.  Paul^  had  more  regard  to 
 
 the  thing  it  felf  than  the  manner  of  it Do  this 
 
 in  Ren  embrance  of  me.  ■■ And  when  that  end 
 
 is  anfwered,  the  Sacra^vent  is  Well  Admhiiftred. 
 And  therefore  though  we  ftill  do,  and  muft  re- 
 tain the  breaking  i)f  Bread^  and^w/J^  it  to  the  Com- 
 municants^ and  after  it  the  Cm^,  as  a  (/)  form  fo 
 neceiiary  to  the  Sacrament ,  that  without  it 
 'twor.ld  very  much  fuifer,  {g)  yet  for  other  Cir- 
 cumflances,  ^'^x.hzVpper-ronm.^  the  Number  Twelve^ 
 and  the  like,  we  look  on  them  as  indifferent  things^ 
 which  maybe  omitted  ox  changed.^  as  tends  moll  to 
 
 Conveniency. For  C  hrift  did  not  fay,   do 
 
 t'is  after  Supper^  or  fittings  or  being  fo  many  toge- 
 ther, neither  did  the  Apoflks  ever  fo  underftand 
 
 him^— r — hv^t  do  this- and  the  reft  he  left  to 
 
 difcrction» 
 
 In  reverence  then  to  the  Sacrament.^  the  Priefi 
 ^i\^\-ihxit^finglyi\\Q  Bread  apd  Wineio  the  Com- 
 pany, the  better  to  avoid  that  confufion,  which 
 would  certainly  follow,  if  they  were  left  to  them- 
 felves,  as  in  die  cafe  of  the  Corinthians  .^  whith 
 the  Apojile  obferved  ,  and  the  diforder  moved 
 him.  Again,  it  is  Adminiftred  to  Communi- 
 cants A^^a/w^,  as  being  a  proper  geftiu'e,  to  fig ~ 
 mfie.  the  great  fenfe  they,  to  whom  it  is  handed, 
 have  of  the  BleiTmg  -,  and  to  tejiifie.^  with  what 
 hwnUityuf  Soul  and  Jhought  they  take  it  from  the 
 A'l'imjler.^  whom  OW hath  made  the  inflrumcnt  to 
 convey  it  to  them.  * 
 
 *'/)  Vid  Forbe».  Iren.  I.  i.e.  ?.  (f)  Chamier  I  7-  c  15. 
 dt*  Kn;h;ir.  ^  1.  8.  c  5.  SynopC  purioris  Theol.  Difu  45. 
 I^ufciil.  de  coena^cm.  Calvin  Inftit.  I-  4.  c.  17.  n.43.  Bifliop 
 J  wci\  reply  to  Harding  Art.  2. 
 
 But 
 
The  Fourth  Dialogue,  ^57 
 
 But  becaufe  you  obje<fl  our  Lord's  Method/vhkh 
 we  feemingly  negle>^\,  let  us  confider  f/^f  a  little-, 
 and  the  better  to  underftand  it,  vve  (hall  be  forced 
 to  exaniin  ivhat  the  Cuftom  of  the  Jews  was  at  the 
 celebration  of  the  Pafo-ver\  wh.ich  the  a3.io)i  of 
 Chri/l  in  a  great  meafure  refers  to  ,  and  after 
 which  Supper^  he  appointed  his  own. 
 
 At  thcPa(]over  then  there  were  (h)  Two  Suppers^ 
 The  oweconfifted  of  a  roajlcd  Lamb^  antinkavmed 
 Cake  and  hitter  Herbs  -^  and  Thu^was  Sacramental, 
 The  other^  was  ordinary  and  in  the  way  of  fupply, 
 to  make  up  a  full  meal,  the  Lamb  of  it  felf,  not 
 being  fufficient  for  the  Company,  if  the  number 
 was  not  fmall.  At  the  beginning  of  the  firjl^ 
 they  ha^  a  Cup  of  Wine,'  which  went  ror.nd  the 
 
 Table  4  and  this  is  it  St.  Luke  fpeaks  of 
 
 He  topk  the  Cup  and  faid^  take  this  and  divide  it  a- 
 mow  your  f elves  —  or  hand  it  round  till  you  have- 
 all  drunk,  but  was  not  the  Evangelical  Cup,  for 
 that  he  was  not  yet  come  to,  as  appears  v.  20. 
 the  new  inllitution  ,  not  commenv.ing  till  afttr 
 Supper,  whereas  this  was  before  it.  This  done 
 the  Fater-Familias^  or  Governour  of  the  Fealt, 
 faith  to  thofe  at  Table — This  is  the  Pajfovtr  we  are 
 going  to  eat ^  the  Memorial  that  the  Lord  pafi  over  the 
 Houfes  of  0U^ Fathers  in  jEgypt,  {i)  when  he  flew  the 
 fir  (I  born  of  Pharaoh,  and  all  his  Suljc^s. — Then 
 lifting  up  the  dilh  of  Herbs,he  adds,  ll^e  eat  thefe  to 
 fjjow  how  the  Egyptians  triads  the  Hues  ofourAnceflors^ 
 uncomfortable ,  and  bitter.  Afcer  this,  holding  up 
 the  unleavened  cake^  he  proceeds,  JVe  eat  this ,  in 
 remembrance  of  the  hafte  our  Fathers  were  in^  wbeit 
 they  left  yEgypt,   havmg  not  time  enough  to  leaven 
 
 (h)  Gerhard  Harm.  Evang.  c.  179.  Scalig.  He  EmcnH. 
 Temp.  ALap.  itiMatth."  Ari<isMont.cx  Rabbinit,  in  M^ttb. 
 l6.  (O.Maimonid.  apud  Ltghtfoot  ^   Hor.  Hcbr.  in  M.uth. 
 
 A  a  3  •  thsir 
 
558        l}e'  Fourth  Dialogue. 
 
 their  dough Let  iCs  therefore  praife  the  LcrJ^  &c. 
 
 iii  the  words  of  the  1 1 3,  and  1 14,  Pfalms.  And 
 having  thus,  or  in  fome  Catechetical  irjj^inftructed 
 tlie  Perfons  pvefent  in  the  Nature^  and  ufe  of  the 
 Pajfover^  (on  which  account  this  Night  was  called 
 t:he  Night  cf  yinmnciation^  and  trom  hence  St.  Paul 
 borrowed,  and  applied  the  word  to  our  Sacra- 
 ment, wherein  we  do  fierv  forth  the  horde's  Death 
 till  he  CGwe^  i  Cor.  \i.  i6).  He  takes  the  Bread 
 and  breaks  it  (  whence  he  was  Ililed  the  Breaker) 
 and  Blelfes  it  in  this  form.  Blejj'ed  art  thou  O  Lord 
 God  of  the  Wcrld^  voho  hriyigefl  food  out  of  the  Earth  — 
 and  then  eating  oneMorfel  of  it  himfelf,  {k)  he 
 diftinftly  hands  and  diftributes  the  remainder  to 
 the  reft  of  the  Company  one  after  another  in 
 the  like  Proportions,  or  quantities,  not  lefs  than 
 an  (I)  Olive  ,  nor  bigger  than  an  Egg  —  Some- 
 times before  he  gave  it,  he  dipt  it  in  the  Charofeih 
 or  Sauce  made  of  Dates,.  Railins,  Figgs,  and  Vi- 
 negar, asthick  as  Muflard^  and  with  the  Colour 
 of  c/^y,  to  put  them  in  mind  how  their  Fathers 
 
 vy  rou  gh  t  C 1  a  y  i  n  ^^gypt. -* 
 
 And  this  is  the  (m)  Sop  the  Evangclift  mentions, 
 which  Chri/l  gaveto^«^j^,and  after  which  the  Dc- 
 
 vilentred  into  him. This  done,  he  takes  the 
 
 pafchal  Flcfli, .  and  fliith,  Pkffed  art  thou^  0  Lord 
 God^  the  Eternal  King^  who  hafl  famJified  us  by  thy 
 Precepts  a-^id Commanded  us  to  eat.  Then. he  falls  to 
 eating  with  therelfoftheguefts,  but  in  fmall  Por- 
 tions, fuited  to  Religion  and  not  Appetice.  Af- 
 ter this  they  proceed  to  the  (w)  Second ^Courfe^  as 
 we  may  Term  it,  ortfie  Vulgar  Supper^  which 
 vvas  made  up  of  what  might  pleafe  the  Palate  or 
 
 (k)  Siv^ults  (Ut  {en  Alfirtlfint .  C^mcio.  Bucer.  (J)  §i^<in- 
 
 ta  eft  O.'iva  diftribuic  fivguiis  4ccumbc7itibus Tremel. 
 
 {>w)  Jo'iiti  13.  i6.  in)  P)otr.'ib}t  ccDium  hoc  ^  tUud^  edens 
 fi&ut  htet.  Maiinciiui. 
 
 fatisfie 
 
Th  Fourth  Dialogue.  ^59 
 
 fatisfie  Hunger.  Of  which  when  they  had  plenti- 
 fully eaten,  the  Mailer  of  the  family  concludes  To  j 
 7'his  Night  J  r:iU  eat  no  ?'/^o'-6',which  explains  that  Ex- 
 preffion  of  C/jn/r,  I  mil  not  any  more,  eat  tbej^of^  un- 
 til it  be  fulfilled  in  the  Kingdom  of  God.^. Sup- 
 per being  ended,  he  takes  the  Sccnnd  Cup^  and 
 faith  over  it,  Bkffed  art  thou ^  OLord^    King  of  the 
 
 World^  who  hajl  made  the  fruit  of  the  Fine. — 
 
 This  they  all  drank  of  ,  and  then  Sung  an  Hymn^ 
 (as  Chrifi  dX^od^K^  Matth.  16.  30.)  which  was  cal- 
 led the  great  Hallelujah^  beginning  at  Pfabn  the 
 1 1 5,  and  ending  at  1 1 8.  And  hence  this  Cup  was 
 ('(-)  named  t\izCupof  Pray'e^  and  from  the  in- 
 fuing  Grace,  the  Cup  of  Blejjing^  whidi  St.  Paul 
 alludes  to,  the  Cup  of  Blc/fng  which  ne  Bkfs^  is  it 
 not  the  Communion  of  the  Blood  of  Chrijll  i  Cor. 
 10.  16. 
 
 As  foon  as  the  P^j*er-F.'7w/77<«j  had  drunk  of  this 
 Cup^  he  faid,  This  Night  I  rvili.  drink  no  more— — 
 and  this  occalioned  that  Declaration  of  our  Lord, 
 /  will  not  drink  of  the  fruit  of  the  rme^  until  the  King- 
 dom of  GodfJoallcome—i.  e.  not  till  after  bis  ^e- 
 jiirre{tion^  for  it  is  evident,  he  did  eat  and  drink 
 with  his  Difciples,  after  he  arcfe  from  the  Dead, 
 though  not  for  Hunger  fake,  or  upon  any  Legal  con- 
 federation^ but  to  fatisfiethem  as  to  the  reality  of 
 hh-Body.^  and  the  Truth  of  his  being  Rifen.  It 
 doth  not  appear  when  this  Addition  of  t\\pCup 
 was  mad'e.  ip)  In  the  Inftitution  of  the  FajTovcr 
 there  is  not  a  word  ot  it.  Yet  the  Tahnudifts 
 ground  it,  on  that  of  Mofs^  (9)  Deut.  &.  i  o.  and 
 the  Rabbins^  call  it  an  yincitnt  Tradition  (r)-^  and 
 thedelignofthe  Fathers  in  this  praftice  was  to  in- 
 
 fo) Et  exir.de  nee  ijuicjuim  ci^i  gujlat  orvnino  ut  g^'Jlm 
 maneae  in  Ore  tpfius.  Idtm.  (t;  "^Viexov  v^AvriT^'i.  (/>}  Exod. 
 12  {q)  When  thou  haft  eaten  and  art  full,  then  fli.ilttboa  Blcis 
 the  Lord  thy  God,  C^c— ^  (O  Buccc  in.Nlatih. 
 
 A  a  4  gage 
 
|6o         Tk  Fourth  Vtalo^ue. 
 
 gage  theinfelves,  -and  the  People  to  love  God 
 ivho  both  ways  boiuuifully  fed  'em.  The  rea- 
 fon  the  Jcwi/])  DcUors  give  is,  becaufe  a  Man  is 
 obliged  J)}  the  Law  to  make  bis  Family  merry  upon  all 
 the  Fiji ivals,  according  to  that  in  Deut.  i6.  14. 
 u^yjd-  thoufJmlt  rejoice  in  thy  Feajl^  thou  and  thy  Son-— 
 hut  ho]V  can  this  be  dne  without  Wine  (j)  rvhich 
 (htereth  Cod^  and  maketh  glad  the  Heart  of  Man. 
 JBut 'tis  not  material,  as  Calvin  laitli,  nor  worth 
 while  to  cnqiiire  when  the  Ciillom  commenced, 
 pr  on  what  cccafion  it  began.  'Tis  plain,  our 
 Lord  complied  with  it,  and  referred  to  this  Cup 
 in  his  cum  holy  Injlitution^  and  has  made  it  an  in- 
 tegral, and  eifential  part  of  our  Chriftian  Sacrar 
 jnent,  and  indeed  if  a  comparifon.may  be  ufed, 
 ^he  mofl  li-TJcly  reprefencation  of  his  Sufferings  in 
 the  fhcdding  of  his  molt  precious  Blood.  And  in 
 this  very  inftancc  we  may  difcover  the  Povper  of 
 the  cWc/;  to  make  fome  Additions  even  to  the 
 Ordinances  of  God,  when  they  have  a  pious  Signif 
 fication^  and  are  warranted  by  their  uftfuhiefs^  tho' 
 not  expredy  Commanded  m  Scripture  ^  no»more 
 than  this  Cup  of  the  Paflbver,  wTiich  yet  was  well 
 accepted,  and  approved  by  Chriil  who  drank  it, 
 obferved  the  (/eremonies  of  it,  and  has  made  it 
 neceOary  now  inthe  times  of  the  Gofpel.  But  to 
 return.  At  thec/o/c  of  this  Supper^  it  is  fnppofed 
 Chrijj  avofc  -and  Wafhed  his  Difciples  Feet,  ac- 
 cording  to  tiiat  of  St,  7^'/?;?,   (tj  Supper  being  ended., 
 
 he  rifeth  and  liyeth  a  fide  his  Garment by  which 
 
 Supper^  moll  likely  he  intended  the  Second  or  cow- 
 mon-Suppcr^  or  elfe  it  might  be  Thought  he  would 
 liave  treated  it  with  more  refpect,  and  added 
 Fafchal^  or  fomc  other  word  for  a  Mark  of  Ho- 
 nour and  Dillinftion.    The  Ceremony  being  over, 
 
 CO  ]^Zf.  9'  «3-  Pf  '04-  15-      (0  John  13.  2.  3. 
 
 •     ■  he 
 
The  Fourth  Dialogue.  \6  i 
 
 he  fittctVi  down  again  ^  and  having  fini/V.ed  the 
 Jnjlitutionoi  \,\\q  E'z/av.gclkal  Supper^  he  difrniiicih 
 Judas^  and  then  defccnds  to  that  excellent  Str-^ 
 monoi  Confolation to  his  Auditours,  \vc  read  in 
 14,  15,  16,  17.  Chapters  of  St.  John:  And  af- 
 ter it  goes  to  the  Garden^  whither  the  Traitor 
 came  with  a  band  of  Soldiers  to  take  him. 
 Chap.  18.  3. 
 
 B.  (u)  i  fhoiild  rather  think  this  wafhing  An- 
 tecedent to  the  Jew'tfh  Supper^  becaufe  that  was 
 the  way  both  Qii\\^'Hehrcivs  and  Gtntiles^  to  w'afh 
 their  Feet  htfire  difcnmbency,  left  othcrwile  the 
 Beds  on  which  they  lay  at  their  Meals,  and  alfo 
 the  Cuejls  might  fnfTer  for  want  of  it. 
 
 A.  You  fay  well  :,  and  fo  it  is  in  the  JemfJ-.Ri-,- 
 tual^  direding  them  to  Wafh  their  Feet  before 
 tliey  fate  at  'Talle.  And  w'ithout  doubt  our 
 Z-crt/did  foin  conformity  to  their  Rule^  and  upon 
 the  rtafon  you  mention.  And  their  jitting  or  ly- 
 ing after  the  Fafhicn  of  thofe  -Days,  muft  needs 
 fuppofe  fuch  WafiJng.  But  the  Pafchal  Canon  re^ 
 <:\mx^<^txvoWt^jlings^  the  one  according  to  the  or-^ 
 dinary  Cuftom,  the  ctbtr  out  of  Reverence  to  the 
 Pa[]cver^  which  wa$  called  Lotio  Pafchalis  ,  aijd 
 which  Chrift  improved,  to  recommend  humility 
 to  his  Difciples,  as  appears  from  the  Application 
 he  makes  of  it,  John  13.  13.  to  17.  (w)  And 
 though  Peter  feems  to  wonder  at  this  Wafiiing  v. 
 6.  Yet  the  furpri7e  did  not  proceed  from  its  be- 
 ing awn?  things  but  he  was  confounded  to  fee  the 
 Aiajler  do  this  to  the  Servcmt^  and  Godlo  Man, 
 Lord  dojl  thou  rrajh  my  Feet^  faith  Peter^  ama7ed  at 
 theCondefcenfion.     Jefus  anfn^ered^  what  I do^  thou 
 
 dojl  not  know  now^  hut  thou  /halt  know  hereafter 
 
 meaning  that  he  fiiould  by  and  by  more  fully  un- 
 
 («)  Gerhard,  loc.  cit.  («»}  S^^'ig.  de  emcncl.  tenip. 
 
 derfland 
 
^6z  7he  Fourth  Dialogue. 
 
 derllaadit,  as  he 'did,  when  Chrifl  fate  down  a- 
 gain ,  and  began  the  Difcourfe  on  what  he  had 
 done.  And  the  infinuation  was  good,  faith  fx) 
 St.  Bernard  ,  for  by  this  Wajlnng  of  their  Feet, 
 before  the  Jnflkution  of  the  Blelled  Sacrament^  is 
 fignified  and  taught,  the  Vre^aration  we  ought  to 
 make  by  ferious  Repentance,  when  we  put  on  a  de- 
 fign  of  going  to  the  Holy  Communion,  (j^  that 
 foby  ])wrij^m^  and  cleanfmgof  the /^mrf  from  all  the 
 Pollutions  and  filth  of  Sin,  we  may  with  ^wwc^Hcy 
 approach  to  the  Altar^  and  worthily^  and  with  be- 
 nefit receive  that  Sacred  Ay  fiery. 
 
 B.  The  intimation  is « wholefome  and  ufeful. 
 But  if  the  Inflitut'ion  of  the  Lords-Supper  was  after 
 thQ  rvajhhig  of  the  Difciples  Feet,  and  that  n^-iy/jm^ 
 when  the.  Second  Cowfe  was,  over,  how  came  A^at- 
 ihcw  and  Miirk  to  fay,  {z)  rrbile  they  were^eating^ 
 or  when  they  were  at  Supper  (for  this  is  the  pro> 
 per  Fngliflj  of  what  they  fay,  the  J{i  continuing 
 and  not  ended^)  then  Jefus  took  Bread ,  i.  e.  the 
 Bread  he  was  going  to  Confecrate.  (a)  Jujlm 
 .times  the  wajhing  of  the  Difciples  Feet,  previous 
 to  the  Sacrament  J  before  the  conclufion  of  Supper. 
 Tihe  Pafchal  Supper.^  faith  he,  being  finilhed^  and  the 
 other  begun  \  as  they  were  eating^Chrtjl  arofe  and  wa/h- 
 
 ed  their  feet. And  again,  (6)  Tou  mufi  not  un~ 
 
 derfland  the  Supper  over^  for  they  were  ftill  eating. 
 And  whereas  (c)  Luke  and  Paul  word  it,  after 
 Supper ^and  when  he  b.idfupped  f.«i^  "^  </^HTi'?'(r*<]]^  this 
 doth  not  contradid  the  other  Evangelifts ,  who 
 iay^i^'ovTuv  J'i  du]cov^  as  t,hcy  were  eating,or  as  they 
 did  eat,  (d)  becaufe  the  one  fide  mean  the  Pafchal 
 
 (jc)  Decnen.  do:n.  (y)  Pedes,  \.t  aff~Bus  a»tma&  ajfccius 
 fiblutione  tudtgent:  Ferui.  (:{)  'Y.Sn'jV-mv  M  Av-mv,  Mattli. 
 l6.  a6,  Mark  14.  22*.  (a)  Jllir  canantibus.  De  confenf. 
 Evang.  (b)  Trad:,  in  Joh.  (0  Luke  12.  io.  iCor.  ii.  %k. 
 {4)  Vid.  Mnldonat. 
 
 Supper^ 
 
Tfje  Fourth  'Dialogue,  ^61 
 
 Supper^  which  was  07/er  ,  and  tlve  other,  the  Ful- 
 gar  or  Scccnd  r^^rt  of  it  which  was  juft  hcgiw.  And 
 to  this  inclines  that  of  Jobn^  be  arofe  from  Supper 
 not  nfur  it,  to  ihow  it  lafted  till  both  the  rvajUng 
 and  5^c!',jw(;«twerefinifhed  -^  about  the  clofe  of  Sup- 
 per^ iakh  Pifcator^  but  before  Suppern^as  done. 
 
 '.  When  a  Man  faith,  Supper  is  done,  or  after 
 Supper^  though  the  Supper  fhould  confift  of  fever al 
 Parts  oxCourfes^  he  mull  needs  be  r.nderflood  to 
 inean  the  xrhole.  The  Pafehal  Supper  of  the  Jcws^ 
 be-;};^  attended  by  a  common  Meal  ^  though  di- 
 vericiy  confidered  ,  yet  made  one  Supper-^  and 
 When  the  Holy  Writers  declare  it  over^  there  is 
 fio  Room  left  to  divide  the  one  from  the  other^  nn- 
 kfs  there  had  been  fome  fpecial  and  particular 
 rr.cnticn  made  of  either  to  infer  the  dilHndtion. 
 St.  P.tt;7  therefore,  and  St.  Z^^-f  faying  f^-^Ta-Tt  <^«- 
 'TTinKTox^  it  ni lift  either  ilgnifie  fcof^  ]?^m  of  the  Sup- 
 per, which  becaufe  of  their  Contiguity  orqnicJc 
 SuccelTion,  were  looked  on  as  one^  or  at  leaft  that 
 courfe^  more  properly  and  vulgarly  called  the5«/'- 
 per^  and  which  the  oihzx  EvangeVifls  fpeak  of,  or 
 elfe  the  reverence  which  they  mufl  be  iuppofed  to 
 have  for  the  Faffover^  and  the  Cuftom  of  the  Jervs^ 
 wherein  they  had  been  bred,  had  made  themufe 
 other  Language,  as  Pafchox  the  Pafehal  Supper^ 
 and  not  barely  Supper  as  a  common,  indifferent 
 Meal.  That  St.7ofcwfaith,(OCfcnyJ  arofe  [^  J^«Vr«] 
 from  Supper^  i.e.  as  you  interpret  it,  while  Sup^ 
 per  continued,  or  while  they  were  eating.  (/) 
 All  the  Latin  Tranllations  render  it,  either  with 
 Elegancy,^  <:fl??^^,  or  more  flatly,  for  Explanation 
 fake,  pofl  coenam^and  cum  ccenajfcnt^  the  true  EngUfn 
 of  all  which  is,  after  Supper.     And  if  St.  Matthew 
 
 (ej  Ik  t«  J'tiTTW,  John.   13.  4.  Sub  ili'ius  cavat   finetn: 
 Pifcat.  in  Matth.  (/)  Vid.  Maldonat.  Janfen.  A  iap«  Fcrum,C2?r, 
 
 an4 
 
;  ($4  '^^  Fourth  Dialogue, 
 
 anct  Sc.  Marh^  deliver  the  PalTage  by  Participles 
 [i^oVTwv^  we  ought  to  place  them  in  the  fecond  in- 
 definite^ and  make  them  fpeak  in  \^Praterito  or] 
 the  time,  not  only  prefent,  but  perfedly  gone. 
 For  thefe  ttvo  Tenfes  are  often  confounded,  and 
 thofe  Authors  in  this  very  word  will  juftifie  the 
 aflertion.  St.  Matthew^  giving  an  account  of  the 
 A^iracle  of  the  Loaves^  (^)  tells  us,  and  they  that 
 hadeaten^  wen  about  five  thoufjnd  Men.  The  ve- 
 ry fame  words  are  ufed,  Chap.  1 5.  28.  and  ren- 
 dered, they  that  did  eat ^  (h)  and  fo  St.  /^^^r*^  trea- 
 ting of  the  fame  Miracle,  writes  in  the  fame  man- 
 ner, changing  only  the  i^wla  into  (pA^v-m^  and 
 they  that  did  eat  of  the  Loaves^  &c.  In  which  Places 
 you  fee  thefe  holy  Pen-Men,  whom  you  objed, 
 reprefcnt  by  thofe  participles  what  was  done^  and 
 not- what  wai  doing  ^  for  the  multitude  had  ^11  fed 
 and  were  filled^  and  as  an  evidence  and  ilgn  of  it, 
 the  fragments  were  collefted,  and  put  into  feve- 
 ral  Baskets  •,  and  then  after  all  this,  they  proceed 
 to  give  us  the  number  [^r^  s^octvc j  of  thofe  that 
 had  eaten,  (i)  However,  it  is  not  improbable,  but 
 that  though  the  s^pp^^  ^'vas  ended^  and  the  eating 
 ovcf ;  yet  the  Table  was  not  removed ,  nor  the 
 Difciplcs  gone  from  it,  when  our  Lord  arofe  to 
 wafh  their  Feet,  and  then  injlitutcd  t\\t  Eucharifl. 
 For  though  he  would  not  intermingle  or  confound 
 the  Old  and  New  Sacrament ,  by  introducing  his 
 orrw,  until  that  of  A'fojes  was  pun(ftually  obferved, 
 and  the  folemnity  quite ^>2?ykc(, yet  it  was  his  mind 
 to  let  the  one  immediately  fucceed  the  other^  as  the 
 Antitype  of  the  Taffove)\  and  the  fubflame  of  all 
 tliofe  Kites  he  had  juft  now  ufed,  but  yoided  for 
 
 ig)  0/  li  iSiiovliiy  Sec.  (h)  K)  rimvot  (pai^^ii—— Chap. 
 ^.44  (1)  Pofi  ccenam  j'ed  men  fa  nondum  remota—GtX' 
 hari,  Eiliuf,  Himmond,  Aficmbly,  Calvin, 
 
 the 
 
The  Fjurth  Vialo  ^ue.  ^65 
 
 the  future,  (i  j  It  may  be  added  from  Epiphanius^ 
 that  in  point  of  Convenkncy  the  Table  was  not 
 cleared,  becaufehis  time  was  fliort,  and  the  Bread 
 and  Wine  neceflary  for  that  Supper,  he  was  going  to 
 hegin^  as  the  mod  proper  things  he  could  propofe 
 for  th^figns  of  his  Body  and  Bloody  the  Sacrament  be- 
 ing intended /or  the  jlrengthening  andrefrcjhing  of  our 
 Souls  by  the  Body  and  Blood  of  Chrifi^  as  our  Bodies  are 
 by  the  Bread  and  Wine — Thefe  Elements  therefore 
 being  already  on  the  Table,  upon  the  former  oc- 
 cafion,  he  took  the  opportunity  to  Confecrate  and 
 Dedicate  them  to  a  Nobler  ufe,  than  they  had  hi- 
 therto been  put  to,  either  in  the  common  or  Paf- 
 chal  Supper. 
 
 This  is  a  Ihort,  (I)  and  according  to  the  current 
 of  interpreters,a  likely  account  of  the  Order  obfer- 
 ved  in  thofe  three  Suppers^  without  intruding  or 
 difturbing  one  another,  as  they  make  'em,  who  fee 
 the  Bread  and  Cup,  at  a  mighty  diftance  and  confi- 
 der  the  Bread  a  part  rather  of  the  Pafchal^  and  ordi- 
 nary Supper^  than  a  dillind,  and  feparate  Ordinance 
 appointed  to  follow  it :  And  all  this  to  reconcile 
 the  Evangelijls^  who  better  underltand  one  ano- 
 ther in  that  Order  I  gave  before. 
 
 B.  The  account  is  plaufible.  Yet  let  me  offer 
 this  againlt  it  ;  It  is  faid  that  J/^^^y  having  recei- 
 ved the  Sop,  went  immediately  out  to  execute  the 
 defign  of  betraying  his  Mafter.  Either  therefore 
 Judas^  was  not  at  the  Sacrament^  which  is  gene- 
 rally aflerted  ajid  fuppofed  he  was  ^  or  that  Sop 
 Chrift  gave  him  was  the  Sacrament^  which  I  can- 
 not admit,  though  it  has  been  fometimes  in  pra- 
 <fiice,  and  is  retained  in  the  Greek  Church  to  this 
 Day  to  give  the  Sacrament  in  that  or  the  like  man- 
 ner ^  or  elfe  this  Sop  was  given  at  the  Pafehal^  to  be 
 fure  before  the  other  Supper  was  over,  at  which  time, 
 -       -  -  -        
 
 U)  Ancoiat,  (,/}  Vid.  Luc.  Briigen(.  in  Luke  iz. 
 
 accordinr', 
 
7^66  The  Fourth  Dialogue. 
 
 according  to  CuUom,  the  Pater-Familias  or  liis 
 deputy  diltributcd  the  Bread,  dry  or  dipt,  to  the 
 Company. 
 
 yi.  Vv^hether  Judas  received  the  Sacrament  or 
 no,  is  a  Qiieftion -z/.-ir/cw/iv decided  by  learned  Men, 
 who  giving  an  AnTwer  to  it,  direi^rly  and  plainly 
 contradict  one  another,  (m)  Hilary  iaith,7'k  Nexv 
 Faffover  was  infiituttd  without  kim^as  unvrorthy  the  Par- 
 ticipatmi  of  the  Eternal  Sacrament.  W^jen^  in  [udasV 
 abfcnce^  ke  had  delivered^  to  us  the  my Jl  cries  of  his  pre- 
 cious Body  and  Bloody  (n)  {2dl\\  Clement^  he  nent  out 
 to  the  Alount  of  Olives—. — («)  Some  may  think  Judas 
 was  there ^  but  if  we  fearch  diligently^  what  the  ^van- 
 geltfis  and  DccTorsfay^  you  will  perceive^  he  was  not 
 prefcnt  at  the  Holy  Sacrament.  It  appears^  cries  (p) 
 Innocent  3.  That  Judas  wc}rt  forth  before  our  Lord 
 
 gave  the  Sacrament  to  his  Difciplcs. Tatianus 
 
 and  ^mmonius  place  it  after  his  departure'  And 
 feme  do  make  Dionyfms  the  Areopagite  of  the  flinie 
 Opinion,  but  his  vv'ords  are  obfcure.  However 
 'tis  certain  his  interpreter  and  Scholiall  affirm, 
 that  the  Sacramsnt  was  Adminiftred  after  fudas 
 Vv'as  gone.  .Of  t\\z Romanifts  7urrianus^  Barradius 
 and  Salmeron  :  And  among  Frotejlants  Dameus  and 
 
 A^ufcukis  fay  the  fame  thing: : u4nd  in  my 
 
 mind,  Judas  was  not  at  that  Supper.^  are  the  words 
 of  Pi  feat  or  (q). 
 
 Oia  the  other  fide,  (r)  St.  Cyprian  fpeaks  thus  : 
 Asfoonashe  Qudas]]  had  touched  the  holy  food^  and 
 the  Conficrated  Bread  put  into  bis  A^outh^  the  perfidi- 
 ous Wntcb^  not  able  to  btar  the  Fo^rerful  Operation  of 
 the  holy  Sacrament.^  like  Chajf  blown  away  by  fomefudf^ 
 den  and  impctuor.s  l\'ind  ,  in  a  precipitate  manner^  be 
 get  out  of  the  Ho'.ife  and  ran  to  execute  his  Trcafon. 
 
 (m)  Tn7Vt.ittb:  fw) 'Conftit.  1  -;.  (0)  Rupi-rr  in  Job.  (/>> 
 Dc  myittrrMilllt'- (-7)111  Mit  t  h.  26  z6  {rj  De  Cce-v  Dom- 
 
 Becaufe 
 
The  Fourth  Dialogue.  ^67 
 
 JPecaufe  Judas  drank  of  the  fume.  Cup  with  his  Fellow 
 Difciples^  /hall  he  therefore  lay  claim  to  the  fame  voor- 
 thinefs'^.  It  is  (j)  St.  Jeromh  queftion  ;  and  that  he 
 meant  the  Sacramental  CMp,appears  from  what  goes 
 before,  where  he  calls  it  the  Blood  of  the  Lord^ 
 and  the  Blood  of  Chrijl . 
 
 (t)  St.  Augiifline  difputing  againft  the  Donatifls^ 
 wlto  objefted  to  the  Catholicks^  That  they  could  be 
 no  true  Churchy  becaufe  they  wanted  Excommuni' 
 cation^  makes  Anfvver,  that  the  charge  was  falfe, 
 becaufe  they  had  both  that^  and  other  inftances  of 
 difcipline  ^  and  likewife  ufed  it,  when  there  was 
 no  danger  of  a  Scbifm  :  But  otherwife  he  thought 
 fr  tetter  to  let  it  alone.  And  he  produces  in  his  be- 
 half the  Authority  of  St.  Cyprian  ^  who  in  his 
 Sermon  l^De  Lapfts'}  complains ,  that  there  were 
 Bifhops  in  his  time^  fo  unchriflian^  as  to  talk  of  nothing 
 elfe  but  new  purchafes^  even  while  the  Poor  were  Jlar- 
 ving  •  and  to  grow  rich  on  afudden^  they  did  not  flick 
 at  any  extortion  or  fraud.  Yet  that  father  durit 
 not  hazard  a  feparation,  nor  unchurch  Carthage  for 
 not  Excommunicating  them.  On  this  occailon  he 
 introduces  tbe  Parable  of  the  Tares^  which  Chrijh 
 would  by  no  means  fuffer  to  be  plucked  up,for  fear 
 of  pulling  up  the  Wheat  with  'em.  And  to  prefs 
 home  the  Argument  of  Tendernefs  and  Charity  be- 
 tween Men,  in  this  and  the  like  cafes,^  he  propofes 
 the  example  of  Chrijl^  who  bore  with  Judas^  and 
 let  him  Communicate  with  his  Fellow  Difciples,  al- 
 though he  knew  him  to  be  a  Devil. 
 
 Leo^  in  one  of  his  Sermons  about  the  PalTion, 
 \AcoJls  Judas  in  this  Language,  How  canjl  thois 
 difturfl  hhgoodnefsj  who  did  not  thrujl  thee  back^  ivhm 
 kegave  thee  the  Commmion  of  his  Body  and  Blood  ^ 
 
 {r}  Adv.  Jof.    (t)  Vid  Aug.  adv.  Fulg.  Ep.  162.  inPf. 
 Tradt.  ihjoh. 
 
 And 
 
\6i  The  Fourth  DUlogue. 
 
 And  elfewhere,  Even  Judas  voas  not  removed  f^oiH 
 the  Myjlerious  Euchartfi^  -to (how  ^  that  no  Provoca- 
 tion or  injury  done  him^  butpurzly  his  own  malice  tempted 
 him  to  the  Sin. 
 
 (u)  Oh  !  The  blindnefs  of  this  Traitor^  who  though 
 ippar taker  of  the  ineffable  myfteries^  continued  the  fame 
 Wretch  ^  and  when  he  had  been  a  Guefl  at  the  Hdy  Ta- 
 ble was  fo  far  from  amendment ,  that  he  became  4 
 much  worfe  Man.  And  again,  Oh\  The  clemency 
 ofChrifi  !  Oh  the  madnefs  (J ]\\das !  Judas  Bargains 
 to  fell  Chrifl  to  the  Jews  for  Thirty  pieces  of  Silver  ^and 
 Chrifi  offers  Jndas  that  very  Blood  which  he  had  thus 
 fold^  to  be  a  means  to  obtain  Pardon  for  his  bin^  if 
 he  would  be  iriched  no  longer.  Thus  St.  Chryfoflomi 
 And  without  troubling  you  with  their  words^ 
 Bernard ,  Haymo^  Remigius ,  Theodoret^  Euthymi- 
 us^  and  of  the  School- A<fen^  Lombard^  Jl^uinas^ 
 &  rcliqui  fere  omnes^  as  alfo  fiaronius  ,  Bellarmine^ 
 Pererius^  Janfenius^Aialdonate^  A  Lapide^  with  CaU 
 vin^  Bcz.a^  Bucer^  Peter  Martyr^  Et  ex  noftris  qui 
 aliti^r  fentiat  nemo  mihi  notus,  faith  Gerhard^  foi' 
 himieltand  Country-men  —  whitaker^  Ltghtfoot^ 
 H.tmond  ,  Stilling  fleet ,  and  others  who  all  affirm 
 Judas  to  bz  a.  Communicant^  iajoying  all  the  Privi- 
 leges of  othzv  Difcipks^  and  this  on  purpofe  toag*' 
 gravate  his  Grime,that  though  there  was  no  parti- 
 allity  Oil  C%i/^'s  iide  to  provoke  him  to  it,  yet  he 
 Hill  went  on  to  contrive  and  execute  that  villai- 
 nous deilgn. 
 
 B.  It  is  an  unequal  match,asyou  have  muiler'd 
 the  Men.  Yet  it  mull  be  confeft ,  the  Evan- 
 gelijh  have  delivered  t'ois  part  of  their  Hiltory, 
 with  fo  much  perplexity  t\\-M  there  is  '  olour  enough 
 on  both  lides,  to  jullily  their  Opinion. 
 
 (/;)  Horn.  itiMatth.  ^  de  PftiJ.  Jud. 
 
 XThe 
 
The  Fourth  Dialogue,  ^^9 
 
 -^.The  ground  the  firfl  go  on  is  this.Chrifb  tells 
 his  Difciples,  (w)  I  will  not  drink  henceforth  of  this 
 fruit  of  the  Hne^  until  that  day  I  drink  it  new  with 
 
 you  in  my  Father's  Kingdom- from  whence  they 
 
 argue,  that  thofe  to  whom  he  gave  his  Body  and 
 Blood,  were  to  drink  again  with  him  after  his  Refur-^ 
 region ,  which  is  meant  by  his  Father's  Kingdom. 
 But  Judas  did  not  then  drink  with  them,  nor  could, 
 becaufe  he  hang'd  himfelf  before  his  Mafter  died 
 therefore  neither  did  he  partake  of  the  holy  Com- 
 munion. Befides  it  cannot  be  fuppofed,  but  what- 
 ever Dodrine  our  Lord  taught,  he  who  is  faid  to 
 fulfil  all  Righteoufnefs,  obferved  it  to  a  tittle  in  his 
 own  Perfon.  Becaufe  then  it  was  his diiedions/jc j 
 not  to  give  that  which  is  hply  unto  Dogs^  nor  cajl  Pearls 
 before  fwine.'^ — He  knowing  5^«£/^j  to  be  a  Traitor^ 
 *tis  not -credible  he  would  vouchfafe  him  his^o^ 
 and  Blood,  and  fo  by  his  example,  invite  us  to  that 
 which  in  his  Doiirine  he  forbid  us  to  do.  St.  Paul^ 
 who  without  doubt  well  underftood  the  mind  of 
 his  Mailer,  requires  Timothy  not  to  he  a  partaker  of 
 other.  Mens  Sins.  —  But  knowingly  and  willingly 
 to  admit  a  Sinner,  as  in  this  cafe,to  the  holy  Com- 
 munion, may  it  not  be  conltryed  into  a  partaking 
 of  his  Sin,  and  letting  him  eat  and  drink  bis  Dam- 
 nation^. 
 
 To  which  the  others  make  Anfwer.  That  in 
 the  words  of  their  firll  reafon  there  is  a  Synecdoche  ^ 
 and  thepromifeof  Chriflto  drink  with  his  Difci- 
 pies  in  his  Fathefs  Kingdom,  (however  under- 
 ftood) ought  to  betaken  as  that  otkr  is  where  he 
 faith,  (y)  that  when  the  Son  of  Man  f}}dl  fit  in  the 
 Throne  of  his  Glory,  thenfhall  ye  aljo  fit  on  twelve 
 
 Thrones,  Judging  the  twelve  Tribes  of  Ifrael - 
 
 meaning  them  in  general^  and  as  they  were  a  Col-* 
 
 M  Matth  26  19   (■*)  Matfh.  7,  6.  fj)  Matth.  19. 18. 
 B  b  lege^ 
 
^  7  o  Tl^e  Vourtb  Dialogue, 
 
 h^e^  not  every  individual  Perfon,  becaufe  it  is  e- 
 vident  Judjs  was  not  to  he  one  of  thefe  Judg€s^2iT\d. 
 yet  the  words  infer  it,  if  rigoronlly  taken,  and 
 withnefped  to  each  of  thofeto  whom  he  fpake  'em. 
 He  did  not  fay,  that  after  his  riftng^  he  would 
 drink  with  (zl)  all  ofem^wi  with  them^or  with  fuch 
 of 'em  as  did  not  putthemfelves  out  of  a  Capacity 
 to  do  it,  as  Judas  did  both  by  his  Treafon  and  vio- 
 lent Dying.  As  to  the  fecond  Argument.  'Tis 
 readily  owned,  that  we  are  not  to  encourage  Wick- 
 ednefs^  nor  partake  with  ill  Men  in  any  of  their 
 Follies,  and  where  a  Sin  is  notorious^  we  dare  not 
 admit  the  guilty  party  to  the  Holy  Communion. 
 St.  Chryfoftomh  Rcfolutionin  this  point  was,  that 
 rather  thanfujftr  a  flagitious  Man  to  eat  and  drink  at 
 ■the  Holy  Table  (if  he  knew  him  fuchj  he  would  be 
 torn. to  pieces.  And  fpeaking  to  the  Clergy  at  y^«- 
 tioch,  he  faith,  that  tf  they  did  not  put  by  offenders^ 
 it  would  be  oi  heaiAly  revenged  on  them^  as  if  them- 
 f elves  hadfhed  ChrijVs  Blood,  (a)  St.  Augujline  w^ 
 very  wary,  and  therefore  always  earneltly  per- 
 fwaded  his  People  at  Hippo.^to  examine  their  Confci- 
 cnces^  and  jfthey  found  themfelves  guilty  of  fuch  Crimes 
 as  rendrcd  them  unfit  for  the  Sacrament ^  he  wifhes  ''em 
 to  withdraw ^tiU  by  Prayer,Fafling  and  j^lms  they  had 
 ({ifalified  themfelves  for  it.  But  the  moft  remark- 
 able inllance  in  this  kind,  and  a  very  exemplary 
 Care  and  Courage  ,  is  that  of  (b')  St.  Jmbrofe^ 
 who  hearing  that  the  Emperour  Theodofius^  after 
 theflaughter  of  7000  /t^en  at  Theffalonica^  without 
 sny  kg al  Frcccfs^  was  coming  to  Milain  where  he 
 Was  Bifhopj  and  to  the  Church  where  he  was  prefent, 
 the  Father  meets  him  at  the  Door  and  fuvbids  him 
 
 (:{)  Gerhara  Hann.  Evang.  {.a)  In  anniverfario  Dedicatj. 
 onis  Reel  vel  Altarisj.Serm.  «.  de  Temp.  1 52.  {b)  Theodo- 
 rct,  Kcd,  ni.c-l/5.  c.  17,    18. 
 
 entrance- 
 
7he  Fourth  Dialogue,  ^71 
 
 entrance  ^  and  though  the  Prjme  fent  Rufjinus  to 
 the  Biflio^  to  intercede  for  him,  and  came  after- 
 wards in  Ferfon  with  all  the  humility  and  concerrt 
 imaginable,  yet  he  perlifted  in  his  repulfe  and 
 v/oidd  not  admit  him ,  till  by  a  publick  inllrn- 
 ment  or  Ed'S  ne  declared  to  all  the  World  his 
 repentance  for  what  was  done. 
 
 Such  was  the  Religion  of  thofe  times,  fuch  the 
 Trelites  of  the  Church  and  fuch  its  Vriy.scs^  who  in 
 thecaufeof  God  were  not  unwilling  to  fubmit 
 their  Crov^ns  to  the  Mitre^znd.  think  it  wo  fhame  to 
 retract  an  Error,a5  foon  as  the  honeftPreacher  told 
 'em  of  it.  Methinks  I  can  never  enough  admire 
 t\\tholdnefsoi'it.  Amhrofe^  but  the/orrc;;p  of  Theo- 
 dofjus  charms  me  more  Hear  what  Theodoret  faith 
 of  him.  Upon  the  Bilhops  refufing  him  entrance 
 into  the  Church,  he  returned  to  the  Palacey^^-^^ 
 
 and  rveeping and  there  fate  down  lamenting 
 
 bitnfdf^    and  pouring  down  a  /hower  of  Tears — 
 
 gi'oaning ,    wailing  and  refleifing  on    his   miferahle 
 
 cafe ^and  going  to  the  Archbifhop  in  a  dejected 
 
 manner  vehemently  and  earneftly  begs  Abfolution. 
 Which  being  at  length  obtained,  and  admitted  to 
 tome  to  the  Church  and  Communion^  attempting  t(5 
 go  within  the  rail  at  the  Altar^  (as  he  was  wont  to 
 do  at  Conjlantinopk)  the  Bifhop  itop'd  him  and  or- 
 dered h\m  to  fl and  r^ithout^  for,  faith  he,  the  pur- 
 ple makes  Emperours  hut  not  Priefis^  and  this  is  the 
 place  for  them  Whereupon  the  good  Prince 
 withdrew  and  flood  without  the  rail  j  and  was  fo 
 far  from  taking  it  ill,  that  at  his  return  home,  'he 
 refor?ne'd this  indulgence  and  faid,  Jknovp  Ambrofe^ 
 
 who  alone  deferves  to  be  called  a  Bijlwp And 
 
 having  borrow'd  fo  much  of  the  Hiflorian^  let  me 
 add  further,  that  ^o  great  vcrtue  fhining  in  the 
 Prince  and  Biflwp^  I  cannot  but  admire  Both.  Him 
 for  his  Liberty  of  Speech^  and  the  ctbsr  for  his  Sub- 
 mijftonj  St.  Amhrofe's  Ze.d^  and  theodofnis's  Faith. 
 B  b  2  Yob 
 
^7^  7he  Fourth  dialogue. 
 
 You  will  excufe  me  for  being  fo  long  on  this 
 Exa-rpk^  wherein  you  fee  the  vigiUncy  of  the 
 Churchy  not  to  admrt  thofe  (though  of  greateft 
 quality),  who  themfelves  put  a  Bar  in  the  vsay  by 
 fome  open  and  fcandalous  Sin.  And  if  Miniflers 
 now  a  Days,  have  not  Courage  afffwerable  to  the 
 Dignity  of  their  Office,  let  them  be  blamed  and 
 not  their  Miniury.  I  muft  confefs  they  ftand  too 
 much  in  awe  of  every  Body  above  'em,  and  feem 
 to  forget  God  who  is  above  all,  and  from  whom 
 they  have  their  Commij]ion  •,  a  Commifjion  to  re- 
 prove and  cenfure  Aitn.  But  they  have  St.  Am- 
 h'ofe  for  a  precedent,  who^^i  an  Imperial  Crown  did 
 not  daizle,  or  Sceptre  terrify  to  make  him  coolin 
 a  matter  of  Religion.  No,  the  fight  of  the  Em- 
 prour  did  rather  improve  the  Idea  of  the  King  of 
 Kings'  and  Lord  of  Lords ^  TheodojiUs''s  Soveraign  and 
 his  Majler.  Their  Commijftons  were  botlf  from 
 Heaven.  And  as  it  might  have  coft  the  Bifhop  his 
 Life,  had  he  meddled  in  matters  belonging  to 
 X.Y\c,  Emperour -^  fo 'tis  reported  of  Theodofius^  that 
 (c)  fJc  knew  vtry  veil  wJjat  appertain  d  to  the  Prieji^ 
 andvohat  to  the  Frince.  And  in  Spiritual  afFairs,he 
 dnrfl  not'  fo  much  hazzard  his  own  Soul,  as  to  ex- 
 ceed hts  Commijfion^  and  intrude  on  the  others.  He 
 would  not  contend  with  the  J'w/,  for  fear  ofG'ot;^ 
 who  made  him  fo. 
 
 I  believe  not  many  Princes  in  the  World  would 
 bear  this  ufage,  though  ^j// in  this  and  the  like  cafe 
 fnould  patiently  do  it.  Lefs  Zeal  than  this  of  St. 
 yifnhrofe^  might  tempt  them  in  Power,  to  pull  any 
 Bijhofs  /I/;tri'from  his- Head ^  and  tear  his  Body 
 from  the  ^^^f^*-,  rh.ough  the  meaning  of  fuch  re- 
 proof is  not,  thereby  to  bring  the  Prince  into  con- 
 tempt,  but  to  put  him  in  mind  of  the  reverence  he 
 owes  his  A^/.iker.   And  trtiely,  the  greateft  poten- 
 
 Ti.eodo.ct  t"u;4'a. 
 
 tare 
 
The  Fourth  Duilogue.  ^  7  ^ 
 
 tate  on  Earth,  fhould  confider  it  an  inllaiice  of 
 the  higheft  policy  to  teach  their  Subjefts  obedience 
 to  themfelves^  by  t|^ir  own  obedience  to  God.  O- 
 therwife  what  fecurity  can  Governours  have,  un- 
 lefs  it  be  in  the  Confcitmcs  of  thofe  under  'cm,  and 
 how  fhall  that  point  be  gain'd  without  the  Power 
 oi  Religion  ?  Which  if  thereof /e  find  thvy  have  no  re- 
 gard for^they  will  quickly  follow  fuch  an  Example-^ 
 and  growing  by  degrees  as /(?o/t  as  themfelves,  in 
 words  and  behaviour,  thcymiLY  at  laft  be  tempred 
 to  do  by  ihQivRukrs^  as  thofe  Ruhrs  do  by  their  God 
 to  whom  they  have  folemnlyfworn  Allegeancc, 
 and  who  by  fuch  hands  often  dethro  ics  them. 
 
 But  as  we  find  in  St.  Amhrofe^  an  excellent  Pre- 
 late ,  fo  we  have  in  Theodofius  an  Admirable  Em^ 
 ferour.  A  great  Prince  he  was,  becaufe  he  would 
 not  be  wedded  to  his  humour  and  fancy.  He  was 
 guilty  of  PaJJton^  but  he  will  not  be  a  flave  to  it. 
 PaJJion ,  another  word  for  weaknefs ,  which  he 
 blufli'd  at  and  wept  for,  as  foon  as  it  was  repre- 
 fented  to  him.  On  that  occafion  we  have  his 
 Tears^  Humiliations^  agonies  of  Spirit^  in  the  Pa- 
 lace^ on  ih^Church  Floor ^  and  at  the  y^/^^r.Certainly 
 he  deferved  to  govern  the  World,  that  grieved 
 thus  for  his  Infirmities  ^  and  confidering  he  took 
 fomuch  pains  to  get  the  mallery  of  himfelf  for 
 his  ownGood^  it  was  reafonable  to  expe6l  he  vi/ould 
 govern  his  People  to  no  other  end,  than  to  do  God 
 honour  and  make  them  Pfappy. 
 
 Well  j  to  fay  no  more  of  bim,the  drift  of  all 
 this,  is  to  fhow,  what  a  Man  is  to  do  to  recon« 
 cile  himfelf  to  God  upon  the  Comraiffion  of  Sin  ^ 
 which  if  not  done,  the  party  offending  ought  not 
 to  come,  nor  the  Minijler  to  admit  him  to  the  ho- 
 ly Communion.  Yet  this  concludes  nothing  a- 
 gainft  what  C/;rir/J  did  to  Judas  ^  and  his  fuffering 
 that  Difciple  to  partake  of  the  Sacrament^  doth 
 not  in  the  leaft  prejudice  the  foregoing  Dodrine, 
 B  b  3  I  ur 
 
1 3^4        "^^  Fourth  Dialogue. 
 
 For  as  St.  Auguftine  fets  the  Rule,  we  are  to  de- 
 bar no  Chrijlian  this  Privilege^  until  by  his  own  ConfeJ- 
 /ion  or  the  fait ence  of  the  Court  he  forfeits^  and  deprives 
 himfclf  of  it  J  or  (d)  Prefumpions  are  no  evidence  ^  and 
 though  wc  may  think  we  have  reafon  to  fuppofe  an  ill 
 Man ,  yet  that  fufpicirn  doth  not  make  him  fo.  Judas 
 was  a  Devil^  and  Chrifl  knew  him  to  be/w/3,yet  it 
 was  a  fecret  to  his  fellow-Difciples  \;  and  though 
 Chrift  (e)  as  God  knew  this,  yet  hitherto  there 
 was  no  open  overt  aB  or  Teftimony  of  his  malice, 
 or  plain  evidence  to  fcandalize  his  Brethren.  And 
 therefore  our  Lord  himfelfconfidered,  as  a  Priefc 
 or /^/m//?er  of  holy  Things ,  not  underilanding 
 Judash  defign ,  let  htm  alfo  take  the  Sacrament, 
 (/)  in  order  to  leave  us^  an  example  and  warrant 
 to  do  the  fame.  Becaufe  therefore  St.  Matthew 
 andSt.  ^^ri,  declare  that  Chrift  fate  down  with 
 the  twelve or  with  all  the  Difcipks  without  ex- 
 ception ^  and  it  being  taken  for  granted,  that  at 
 this  timcy  the  Sacrament  v/as  infiituted^  it  is  con- 
 cluded againil  the  Objections  before  mentioned, 
 l\\2X  Judas iY\A  receive  at  i\\Q¥iO\y  Communionf^), 
 though  becaufe  of,  his  Cvime,  it  was  without  k- 
 ^isfit.  ,  . 
 
 Yet,  though  it  pa iTes among  moft,  that  Judas 
 took  the  Sacrament^  it  cannot  be  fuppofed,  that 
 the  Sop  meant  it  -^  becaufe  though  it  was  and  is  the 
 practice  of  fome  Churches,  to  rnoiften  the  Bread 
 in  the  Adminid'ration  of  the  Sacrament,  yet  in 
 the  Opinion  of  the  moll:  judicious,  it  ought  to  be 
 dry  for  decency  and  ugnification  fake^as  better  re- 
 pvefeniing  the  Body  of  Chi  ilt  diftindt  from  the 
 Blood,  Yet  the  Greek  word  \_^i^iov'^  js  rather  in 
 the  abltradt,  and  fignifies  no  more  than  the  hrohn 
 
 (d)  Be:{a dcVreihyt. '(e)  P.  M-irt.  Loc.  Com.cl.   4.  c.  5. 
 fl'19.  (/■)  Tho.  P.  3.  0^8'.  (g)  I^liqiii  fanem  domimim, 
 
 piece 
 
Tke  Fourth  Dialogue.  ^75 
 
 piece  of  a  Loaf,a  (h)  fragment  prmorfel  of  Bread  j 
 and  lO  the  Eaftern  TranOations  render  it,  [^Panis^ 
 or]  a  hit  of  dry  Bread.  However,  finding  it  faid, 
 (i)  To  whom  I  fjjall  give  a  piece  of  B^'cad^  ivhcn  I 
 have  dipped  it  — —  the  tranllation  is  good,  to  con' 
 trad  the  Pcripbrafis,  and  call  it  Sop  or  a  bit  of 
 Bread  moilt'ned,  or  dipt  in  the  Sauce  or  Wine. 
 
 But  whether  ipcf  or  <i);>',  it  afiords  no  room  for 
 your  inference,  namely,  That  this  mull-  be  either 
 ^2t  or  prefently  ^/fcr  the  Pafchal  Supper^  cir.d  befors 
 the  conclufion  of  the  other.  Bccaufe,  though  both 
 Suppers  were  over,  yet  neither  was  the  Table  nor 
 the  DiJJws  removed ,  (i)  the  Lord  defigning  to 
 makeufeof  thercw^/w^er  of  the  Bread  and  Wine, 
 without  lofing  lime  or  caufinga  new  Trouble  to 
 fetch  more.  And  as  for  the  Pater-Familtas^  his 
 diftributing  Bread  to  the  guefts,  this  was  done^ 
 not  only  at^  but  after  Supper.^  to  iignify  the  -Cha- 
 rity, which  ought  to  be  among  them,  and  this 
 was  the  meaning  of  the  vi/^i?p^,  afterwards  in  the 
 Chrifiian  Churchy  toa^^viQXtht  pojl-coenium  among 
 the  Jews^  and  was  continued  many  Years  after  the 
 Communion  ,  till  feveral  abufes  attending  thefe 
 Feafts,  made  our  Fathers  think  it  convenient  to 
 lay  themalide. 
 
 B.  TertuUian  I  think,  gives  us  a  very  fair  ac- 
 count of  them,  andlhowsthe  Nature  of  'cm  by 
 their  Q)  Name. 
 
 A.  So  doth  (w)  St.  Chryfojlom^  and  calls  'em 
 tejlimonies  of  Love  ^  the  comforts  of  Poverty^  the  fub- 
 je^  cf   the  bejl  Philofophy^  the  DoClrine  of  hmnility^ 
 
 &c. yet  he  complains,  that,  in  his  time,  this 
 
 good  Cuftom  began  to  decay,  although,  not  above 
 
 (/j)  TO  a.j>7-i  d7:x)^^.v(T(yjtt. ,  Hefych.  (i)  John  i?.  i6, 
 (k)  A  Lap,  in  Joh.  ij.  Gerhard  Harm.  Evang.  c.  Ml.  (0 
 Ccena  noflra — vacatur  ^gap^a  ,  id  tjuod  diic&io  ponei  Gr4ccf 
 efl.  Tcrt*  Apor  §{  ad  Uxor,  (m)  lioiB.in  t  Cor.  u. 
 
 B  bJ4  Hxty 
 
^y6         T^he  Fourth  Dialogue. 
 
 fixty  Years  before  ,  the  Council  (n)  of  Gangra^ 
 excommunicated  fuch  as  (lighted  'em,  being  in- 
 tended for  God's  Honour  and  the  relief  of  the 
 necelTitous.  And  indeed  for  fome  time  they  an- 
 fwered  their  Name,  in  promoting  Charity  and 
 feeding  the  Poor.  Nothing  ohfane  or  immodeft 
 was  heard  or  feen  at  'em.  Before  Chriftians  fate 
 down  to  Table,they  beftow'd  fome  time  on  Prayer. 
 Then  they  did  eat  as  much  as  was  Convenient, 
 and  drank  as  became  fober  People  ^  and  in  both 
 they  remembred,  that  thefe  Nights  were  fet  apart 
 for  Prayer  and  Watching. 'T\\z\x  Difcourfe  was  fuch  as 
 becsme  Men,  who  were  perfwadcd  that  God  heard 
 'em.  After  they  had Wa/h'd^  they  challenged  one 
 another  to  Sing  Hymns  ^  to  the  Honour  of  God,  ei- 
 ther of  their  own  compormg,or  out  of  the  Book  of 
 Pfalms.  Which  being  over  and  the  Table  clear'd, 
 they  went  again  to  Prayer.^  end  fo  departed,  (o) 
 but  not  till  they  had  taken  fome  care  of  their  in- 
 digent Brethren  in  fending  them  fn^/fj,  Meat^  or. 
 .  A'ioney^  as  every  jMan  was  able.  But  the  Scene 
 being  changed,  and  tnefe  Feafts  made  the  oppor- 
 tunities of  diverfe  irregtilmties ,  the  Council  of 
 (p)La-)dicca  lirft,  and  afterwards  that  in  (q)  Trulh 
 expelled  'em  th^ Churches.  Let  'emnoton  the  Lord's^ 
 day  or  in  the  Church  make  thofe  Feafts  they  call  Agapse 
 — -  and  they  rvho  prefume  to  do  fo^  let'em  either  for- 
 bear or  be  excluded^  i.e.  excommunicated,  (r)  And 
 {o  the  third  Council  of  Carthage^  forbids  Bi/hops 
 znd  Clergy-men^  to  be  prefent  at  thefe  Feafts,  and 
 hinder  the  People  as  much  as  they  could.  Strangers 
 and  Travellers  excepted^  who  perhaps  otherwife 
 could  not  be  provided  for.  St.  Augufiine  was  at 
 this  Council ,   and   no  doubt  gave  his  Vote  to 
 
 {v)  CiH  II.  apud  Caranz.  A.  0.914.  (»)  Agap.i  mjlrte 
 
 fnt.'Utis  pjfcttt^^jci.  frugibus  y    camibui' 'Aug. 
 
 gdv.  jFiuItum—  ij>)  Cao.  18.  {^l)    Can.   74.  (r)Can.4'5. 
 
 difmir$ 
 
7he  Fourth  Dialogue.  ^77 
 
 difmifs'em,  herein  following  the  Judgment  of  his 
 Mailer  St.  jimhrofe^  by  whofe  means  Africa  was 
 rid  of  'era,  and  in  a  little  time  moft  Churches  re- 
 moved them  into  Private-houfes. 
 
 But  to  return  to  the  Pafchal  Supper  •  fome  Bread 
 and  {Emhamma  or]  fweetfauce  then  in  ufe,  being 
 Hill  on  the  Table,  as  foon  as  Chrifi  had  ended  the 
 Sacrament,  his  Agony  be^an :  And  being  much 
 troubled  in  Spirit,  he  tells  his  Difciples,  that  (me 
 of  them  fhould  betray  him.  Hereupon  with  great 
 furprizeand  altonifhment  they  iook'd  one  on  ano- 
 ther, doubting  of  whom  he  fpake  •  and  being  ve- 
 ry defirous  to  know  who  it  was,  Siinfm  Peter 
 beckon'd  to  John.^  who  fate  next  bis  Mafter,  to 
 ask  his  Name.  John  accordingly  Whifpers  him  •, 
 and  Chrip  as  privately  A  nfwers  ,  (s)  It  is  he  to 
 whom  I  am  going  to  give  aSop^ — which  in  a  few 
 moments  after  he  reached  to  Judas^  as  the  moft 
 fecret  way  to  difcover  him.  For  had  he  imme- 
 diately named  him,  John  had  not  forbore  looking 
 on  theTraitor,and  fuch  a  look  had  publifh'd  the/f- 
 cret^  as  much  as  if  he  had  pointed  at  him.  Where- 
 as by  this  means,Ck//J  Anfwer'd  the  Qiieftion  of 
 his  beloved  Difci pie,  and  the  reft  never  the  wifer, 
 who  tjjough  they  faw  the  Sop  given,  yet  did  not 
 put  that  interpretation  on  it,  but  fuppofed  it  the 
 efFe£t  of  an'O/^  Cw/om  without  fpecial  Application. 
 
 B.  But  wiiat  need  fo  much  indujlry  and  care  to 
 conceal  Judas  ^  vfhtR  Chrifi  himfelf  (upon  the 
 Queftion  put  by  all  the  Difciples,  and  by  Judas  a- 
 mong  the  reft.  Is  it  J  ?)  Anfwered,  Thou  fayejl^or, 
 Jt  is  as  thou  haft  faid :  An  exprefllon  plain  enough 
 to  let  the  Company  know  that  he  was  the  Trai- 
 tor. 
 
 (r)  John  1 3.  z  1,1?,  34,  j^; 
 
 yf.We 
 
}  7  8  Tfce  Fourth  Dialogue. 
 
 ji.  We  find  the  Evangelifts  very  much  differ- 
 ing in  the  Ord&r  of  this  report.  Some  p'ace  it 
 before th^  Sacramental  Supper  and  fome  after  it.* 
 (f)  Particularly  St.  Luke  having  given  on  account 
 of  the  Inftitution^  and  Adminiftration  of  the  Eu- 
 charift,-  fubjoins  immediately,   hut  behold  the  hand 
 
 of  him  who  betrayethme^  is  with  me  on  the  Table 
 
 To  reconcile  the  Holy  Writers,  Janfenius  will 
 have  the  firfi  to  fpeak  by  a  Prokpfis^  whereby  they 
 Anticipate  or  prevent  the  Declaration  of  Chrijl^ 
 and  reprefent  it  already  faid^  what  was  to  be  after- 
 wards faid  when  the  Sacrament  was  over.  Be- 
 caufe  had  this  PalTage  fallen  out  fc£"/ore,ithad  caufed 
 a  great  difturbance  among  the  Difciples,  and  by 
 that  means  rendred  'em,  at  thofe  minutes,  inca- 
 pable to  receive,  (m)  Baroniush  Opinion  is  quite 
 contrary  to  this,  and  he  conceives  the  words  ut- 
 tered before  the  Sacrament,  fuppofing  St.  Luke  to 
 pfl -pone  the  ^QCOM^i^  and  fet  it  after  the  Supper, 
 when  according  to  the  other  Evangelifls^  it  Ihould 
 have  gone  before  it.  But  likely  it  is ,  that  this 
 complaint  of  Chrijl^  or  prediftion  of  Judas\ 
 Treafon,  was  (w)  twice  given  at  the  Table,  our 
 gracious  Lord  taking  all  opportunities  both  to  pre- 
 pare his  Difciples^  and  bring  Judas  to  refieii  on  his 
 Crime^  and  the  villainy  he  was  contriving  againft 
 him.  Once  when  he  had  the  Sop,  after  which  he 
 went  to  confer  with  the  Priefls  about  the  Tenns  or 
 price  of  hisTreafon^  andagain^  at  the  conclulion 
 of  the  Sacramental  Supper.,  when  he  impudently 
 ask'd  hisMafter,/x  ^'t  /?  And  when  our  Lord's  An- 
 fwervvas  forced  to  publifh  what  the  delivery  of 
 the  Sop  concealed  before,  and  kept  it  a  fecret  from 
 all  but  John  J  inraged  at  the  difcovery,  he  leaves  the 
 
 (0  Luk.22.  ii..(«)  Ad  ann.3't.  (/p)  A  Lap.  in  Matth.  26. 
 and  Johq  ij.  . 
 
 Room, 
 
Tie  Fourth  Dialogue,  ^  7  p 
 
 Room,  and  runs  to  hhChapmen;  to  put  in  execution 
 what  they  had  agreed  on. 
 
 This  will  more  fully  appear,  if  we  can  learn 
 that  St.  Johns  Supper^  which  juft  now  I  fpakeof,aEd 
 where  thefe  words  concerning  betraying  Chrift 
 were  faid,  is  not  the  jamemth  th^t  Supper^  which 
 the  other  Evangelijls  treat  of,  and  where  they  re- 
 prefent"  the  fame  words  fpokeu,  as  I  think  it  will 
 be  no  very  hard  task  to  do. 
 
 You  mull  know  then,  that  though  I  have  hi- 
 therto walked  in  the  beaten  v/ay,  and  followed  a 
 multitude  of  Authors  in  explaining  thisPafiage  of 
 the  Gofpe^  yet  I  cannot  fay  1  am  fatisfied 
 with  it.  Nor  do  they  perfwade  me  to  accept 
 St  "Johns  Stippe-r^  after  which  Chriji  V/afJjcd  the 
 Difciples  Feet,  and  gave  Judas  the  Sop^  for  the 
 Pafchal  Supper^  after  which  he  was  pleafed  to  inp't- 
 tute  the  Sacrament. 
 
 It  is  indeed  reprefented  thus.  That  upon  tho 
 firil  day  of  the  Feafl  of  Unleavened-bread,  the 
 Difciplescameto  Jefus,  faying,  fjcj  where  wilt  thou 
 tb'ft  we  prepare  for  thee  to  Eat  the  Paffover  ?  y^nd  he 
 
 faid^  go  into  theCity^  &c. And  v*/hen  they  had 
 
 provided,  he  came  to  the  place,  and  fate  down 
 with  the  Twelve.  In  this  all  the  Evangelifts  agree, 
 that  thofe  words  were  faid,  and  the  thing  dane  on 
 the  Day  of  the  Paffover.  At  the  Evening  of  this 
 Day ,  according  to  St.  Matthew  and  St.  Mar\^ 
 while  they  were  at  Table,  Jefus  began  to  he  very 
 Jorrowful^  and  faid  unto  his  Difciples^  one  of  you  fhall 
 betray  me.  And  when  it  was  demanded  who  the 
 Traitor  was,  he  Anfwers,  he  that  dippeth  his  hand 
 with  me  in  the  difh  (as  'tis  fuppofed  judas  did  at 
 that  moment )  the  fame  fljaU  betray  me.  All 
 which  agreeing  with  what  St  John  faith  in  his 
 
 (.x)  Matth.  i6.  17. 
 
;  8  o  The  Fourth  Dialogue. 
 
 Gofpel,  Cy)  where  the  fame  exprelTions  are  found, 
 it  is  concluded  that  in  all  thefe  places  of  Scripture 
 it  mufl  needs  be  one  and  thtfame  Supper. 
 
 But  if  we  look  carefully  into  what  St.  Johnhath 
 written,  we  ihall  perceive  it  quite  othcrwife.  For 
 although  it  is  faid  by  this  Author,  that  Supper  be- 
 ing ended^  he  arofe  and  wafhed  his  Difciples  Feet, 
 and  having  done  fo,fate  down  again,and  inftrufted 
 them  in  the  ufe  and  moral  of  that  a6tion(which  was, 
 to  teach  'em  humility,  and  fmce  he  their  Lord  and 
 Mafter  walhed  their  Feet,  they  ought  alfo  to  wa(h 
 one  anothers  Feet)  the  difcourfe  being  finiftied, 
 he  Tvas  troubled  in  Spirit  and  tejhified^  fa^mg ,  one  of 
 you  /hall  betray  tne  •  and  John  asking  him  who  it 
 was,  that  fhould  do  this  wickecP  thing ,  (z.)  he 
 told  him  in  his  Ear^  that  it  wasl?e  to  whom  he  fhould 
 give  a  Sop^  and  he  gave  it  to  Judas  Ifcariot,*  the  Son 
 of  Simon.  Though,  I  fay,  all  this  was  laid  and 
 done  at  ox  after  Supper  .^  yet  this  Supper  could 
 not  be  the  Pafehal^  becaufe  the  Chapter  begins 
 thus,  now  before  the  Feajl  of  the  Paffover —  fo  that 
 'twas  before  the  Feafi^  before  the  Lamb  was  eaten, 
 nay,  before  the  Day  was  come.  And  in  all  pro- 
 bability this  Supper  was  at  Bethany.,  and  not  at  Je- 
 rufalem.,  though  he  went  thither  from  Bethany^ 
 two  days  after  to  eat  the  Paffover. 
 
 The  Circumftances  of  the  ftory  warrant  this 
 conjedure.  For  firft,  after  Judas  had  taken  the 
 Sop.,  Jefus  faid  unto  him,  that  thou  doefi  do  quicHy. 
 Now  no  A'fan  at  the  Table  hneiv  for  what  intent  he 
 /pake  this  unto  him^  for  feme  of  ''em  thought.^  becaufe 
 ]Vi&a%  hadthe  Bag^  that  Jefus  faid  unto  him  ^  buy  thofc 
 things  we  have  need  of  againfi  the  Feafl^^  or  that  he 
 fhould gtve  fomewhat  to  the  Poor.     What  abfurdities 
 
 (yj  John  X  j.  21,  {:()  jiJmovct  Johannes iit  fibiin 
 
 Mrem  indicaretur  in4ifor''-——-'Vik2Xov  'm]<Ai.  J 3  ^^• 
 
 mufl: 
 
Tlje  Fourth  Dialogue.  ^  8  i 
 
 mufl  Men  run  themfelves  into  to  reconcile  this  to 
 the  Pajfover  ?   For  how  could  it  enter  into  the 
 Difciples  minds,  that  their  Mafier  meant  either 
 that  yudas  ihould  givefomething  to  the  Poor^  or  pra- 
 vide  necejfaries  for  the  Fcajl^  if  it  had  not  been  fuch 
 *  a  time^  wherein  the  Poor  might  have  been /of^wi  or 
 the  Alarketsfurnipj^d  with  goods  upon  this  occafion  ? 
 But  on  the  Day  of  the  Pajfover  it  was  ridiculous 
 to  feek  for  either  ^  becaufc  the  Poor  as  well  as 
 I^ich  obferved  ftridly  this  folemn  time^  and  were, 
 wnder  penalties^  otjiged  to  it,  either  at  their  on^w 
 -OT  their  Neighbours  Table:  So  that  there  was  no 
 likelihood  of  finding  them  at  theiry^^w^i  or  places 
 where  they  were  wont  to  beg  relief^  being  this 
 Night  well  provided  for  mthout  it :   But  if  not,  it 
 was  very  dangerous  to  be  found  abroad  tranfgref- 
 ling  the  Law  in  that  open  manner.     Then  as  for 
 the  Market^  could  fuch  a  thing  be  expefted  on  that 
 folemn  Dayton  the  Night  of  that  Day  ?  And  is  it  rea- 
 fonable  to  believe  the  Jews  would  be  fo  giddy  and 
 unfurnilhed,  nay,  fo  irreverent  as  to  rife  from  the 
 Pafchal-Table  to  go  to  fuch  a  Market  ?  No,  if  the 
 Peafants ,  or  Country  People  had  fhow'd  them- 
 felves negligent,  and  cool  in  the  Performances  of 
 Religion  by  reforting  to  the  City,  and  bringing 
 their  Wares  with 'em,  yet  the  zeal  and  rigour  of 
 the  Priefis  had  never  endured  it.    They   would 
 have  feverely  punifhed  fuch  Offenders,  and  made 
 hoih  Buyers  and  Sellers  ipay  very  dear  for  this  con- 
 tempt of  the  Pdr/Joz/fr.     But  indeed  the  Text  ex- 
 prefly  faith,  that  the  Difciples  fuppofed    their 
 Mafter  bid  Judas  to  buy  tho^Q  necejfaries  againft  or 
 for  the  Feajl.     And  therefore  the  Feafl  was  not 
 yet  come -^  for  it  is  unfeafonably  faid,  provide  for 
 fuch  a  Day^  when  the  Day  is  already  ^o^e.  And  this 
 agrees  with  the  firft  verfe  of  the  Chapter,  before 
 the  Paffover  •,  for  it  v/as  proper  encJugh  at  a  Day 
 or  two's  diftance  to  give  fuch  inO.riK^i ions  for  the 
 
 procuring 
 
^82  The  Fourth  Dialogue. 
 
 procuring  of  things  Cultomarily  ufed  by  'em  on 
 that  occalion. 
 
 But  you  will  fay,  the  Difiipks  were  miftaken 
 in  the  v/ords  of  their  Mailer,  who  intended  no 
 fuch  Provifion,  but  only  bid  Judas  be  quick  and 
 haften  what  he  had  contrived  againft  him.  And 
 v/ithout  doubt,  this  was  our  Lord's  meaning  ^  and 
 to  this  end  Judas^  after  the  Sop  went  out  with 
 impatience,  andeagernefs  tofow/w/^  with  th^  Jews 
 about  the  reward  and  manner  of  betraying  him. 
 However,  4:his  could  not  be  dpne  in  that  hurry  ^ 
 the  Method  which  the  holy  Pen-men  .reprefent 
 him  taking  was  a  Work  of  time.  For  St.  MaU 
 tkm  tells  us,  {Chap.  16.  v.  14.^  He  went  out  to  the 
 chief  Priejls.  St.  Luke  goes  further  [^22.4.!  He 
 conimuned  with  the  Captaim.  St.  Mark  adds, 
 .[Chap.  14.  v.  43.1  that  the  Sanhedrim.,  or  whole 
 Conliftory  were  applied  to,  the  Chief  PricJl's^Scribes 
 
 and  Elders.  — How  is  it  pofilble  for  Judas  to 
 
 doallthis  t/?^t£z'fK/w^of  thePallbver  ,  feeing,  as 
 St.  ^'o.^M  faith,  'twas  iV/^k  before  he  left  his  Ma- 
 iler ?  Were  the  Chief-Priefls,  Scribes ,  and  El- 
 ders all  at  Supper  inonehoufe.,  that  he  did  fo  readi- 
 ly meet 'em?  This  could  not  be,  becaufe  the  Law 
 required  'em  to  be  at  Hojne ,  every  Mafler  this 
 Afght  with  hh' Family.^  for  the  more  pundual  ce- 
 lebration of  the  Feftival.  But  had  they  been  to- 
 gether, how  cam.c  th&^Captains  to  be  in  their  Com- 
 pany ?  Did  thefe  Romans  Sup  wich  'em  too  .^  No, 
 that  was  an  Ajomination  to  the  Jews.^  to  admit 
 fuch  u4licnsX.o  this  Sacred  Supper.  Did  Judas  go 
 from  Hoiife  to  Houfe;  to  fummon  them  to  the 
 Hall  or  Council-Chamber  ?  Let  a  Man  conlider 
 the  time  for  this,  which  did  not  confifl:  of  many 
 hours  between  7«(i^w'sZ)ej?^m»Y,  and  ChriJVi  go- 
 ing to  the  Garden^whtYQ  he  had  not  long  been,be- 
 fovc  that  Difdple-  came  to  apprehend  him.  It  is 
 r.ot  an  ealic  matter  to  bring  Perfcns  of  that  figure 
 
 and 
 
The  Fourth  Dialogue.  ^  8  j 
 
 and  fo  many  of  'em  into  one^  place.  And  when 
 aflembled,  the  debate  muft  be  ferious  and  long, 
 becaufe  it  was  a  cafe  of  Blood,and  his  Blood  whom 
 the  People  refpeded,  and  they  feared  to  put  the 
 People  in  an  Uproar.  The  manner  therefore  of 
 feizing  him  with  fafety  to  themfelvcs  ^  the  Prop- 
 falsar^  Conditions  of  this  piece  of  Service,  and 
 rohat  they  were  to  give  the  Traitor  for  difcove- 
 ring,  and  delivering  him  into  their  hands  and  the 
 like,  could  all  this  be  done  that  Evening  ?  'Tis 
 hard  to  think  it.  Yet  all  this  and  more  mult  be 
 granted,  and  fuppofed  done  in  thofe  few  minutes 
 ^as  we  may  call  'ern  j  between  Judas\  rifing  from 
 the  Supper,  and  his  meeting  Chrift  at  Gethfe- 
 mane. 
 
 Befides,  we  may  obferve  that  after  the  promife, 
 and  bargain  made  by.the  Chief-Priefts  to  give  him 
 thirty  Pieces  of  Silver ,  from  that  time  Judas 
 fought  an  opportunity  to  betray  him*  .  he  fought  an 
 opportunity^  but  in  the  Evening  of  the  Paflbver  he 
 had  it.  And  therefore  the  Natural  fence  of  the 
 words  is,  That  before  this  opportunity  he  fought  for 
 others  ^  but  till  thi^  hour  he  could  find  none  pro- 
 per to  betray  him  in,  and  hereupon  it  follows  in 
 the  next  words,  now  thefirfi  day  of  the  Feafi  of  un- 
 leavened Bread or  in  other  terms,  after  this 
 
 confultation^  after  fo  much  deliberation  and  contri- 
 vance^ of  ways  and  means  to  deliver  him  up,  be- 
 gan  the  Pajfover.  So  that  apparently  this  fell  out 
 before ,  and  not  en  the  Evening  of  the  Paflo- 
 ver. 
 
 'Tis  eafie  then  to  conceive,  that  this  Supper  St, 
 John  mentions,  was  at  Bethayiy^  at  the  Houfe  of 
 Simon  the  Leper,  and  two  Days  before  that  of  the 
 Pajfover ,  as  St.  Matthew  faith,  [Chap.  26.  v.  2 1 
 Ton  know  that  after  two  Days  is  the  Fe,iji  of  the  Pajfo- 
 ver^ and  the  Son  of  Af an  is  betrayal  to  be  Crucified — • 
 and  this  he  might  fay  in  the  prefent  tenfe,  as  do- 
 ing 
 
^84         ^^^  Fourth  Dialogue. 
 
 ingordone  [^TOg^sy/e/i]*/]  becaufe  Judas  was  now 
 gone  to  debate  and  contrive  about  it.  According- 
 ly we  find  in  the  next  verfe ,  then  ajfembled  toge- 
 ther the  Chief-priefis^and  Scribes^  and  Elders  of  the  Peo- 
 ple^  unto  the  Palace  of  the  H'tgh-Priejiy  and  ccnfuUed 
 how  they  might  takejefus  hyfubtkty  ,  and  kill  him^hut 
 they  fat  d^not  on  the  Feafl-day^  left  there  be  an  Vproar 
 among  the  People.  -It  feems  their  firjl  refo- 
 
 lution  was  to  feize  him  on  the  Day  of  the  Pajfover^ 
 being  well  aflured  he  would  then  be  at  Jerufaleni. 
 But  the  great  concourfe  of  People  that  Day  in  and 
 about  the  Temple,  made  it  hazardous  to  lay  hold 
 on  him  in  that  open  manner.  But  then  the  expref- 
 fion  fignifies  that  the  Feaft  was  not  come^  becaufe 
 defigns  look  forward.,  and  their  intending  to  do  it 
 on  that  Day^  was  an  intimation,  that  the  Day  as 
 yet  was  not  in  being. 
 
 Allowing  therefore  this  Supper  to  be  two  E- 
 venings  before,  we  may  frame  the  Hiilory  after 
 this  Manner.  While  Chrift  was  at  the  Houfe 
 of  Siwwwthe  Leper,  two  Days\>zioxQ  the  PalTover, 
 as  he  there  fate  at  meat;,  there  came  a  Woman  ha- 
 ving an  Alaballer-Box  of  Oy^ntment ,  of  Spike" 
 nard  very  precious,  and  Ihe  brake  the  Box  and 
 poured  it  on  his  Head.  The  Difciples  feeing  this 
 profufenefs,  as  they  thought  it,  had  indignation 
 and  faid.  To  what  purpofe  is  this  wajll  Particularly 
 Judas  Ijcariot.^Simon\  Son,  who  was  to  betray  him, 
 faith,  Why  was  not  this  Oyntmcnt  fold  for  three  hundred 
 Penct\  and  given  to  the  Poor?  jefus  excafing  the 
 Woman,  and  declaring  it  agQod  work  done  by  her, 
 and  fuch  as  fhould  be  xecorded  to  her  honour,. 
 Judas  grew  more  Angry ,  and  took  a  prejudice 
 againft  his  Mailer  for  this  Declaration,  and  Satan 
 was  adive  enough  to  improve  any  ill  motion  in 
 him.  Before  Supper  was  quite  over,  Jcfus  arok 
 and  wadied  the  Difciples  Feet,  and  fitting  down 
 again,  out  of  the    fenfe  he    hid  of    the  wild 
 
 Thoughts 
 
The  Fourth  Dialogue,  jgjf 
 
 Thoughts,  which  began  to  be.tnmiiltubus  in  the 
 villains  Heart,  which  neither  his  Mailers  gracious 
 countenance,  nor  late  condercenlion  could  in  the 
 Icall  melt,  unwilling  yet  that  he  ftiould  be  loft  for 
 want  of  warning,  he  enters  on  a  difcourfe  con- 
 cerning one  of  the  Company's  betraying  him,  to 
 the  end  ,  that  by  this  private  hint  Jt'ulzs  might  be 
 alarm'd,  and  being  at  once  informed  of  his  own 
 guilt  and  his  Lord's  Otnnifcienc^ hQ  might  be* 
 brought  to  recoiled  himfelf  and  repent  before  it 
 was  too  late.  But  nothing  will  do  ;  as  foon  as  the 
 Sop  was  eaten,  (which  had  in  fhew  fome  particular 
 Marko^  Chriit's  Favour,  but  was  withal  a  Ttjt'i- 
 mony  of  his  black  attempt,  and  a  means  to  fhew. 
 John  who  the  party  was  that  would  be  guilty  of 
 thetreafon)  out  he  goes,  though  dark,  gets  to 
 the  Frkjls  and  Captains ^  fells  his  Mailer  for  thirty 
 pieces  of  Silver,  then  returns  back  to  Bethany  to 
 fee  how  Chrifl  would  bellow  himfelf  on  the  Day 
 of  the  Feall,  goes  with  him  to  Jerufakm^  continues 
 with  all  him  Day^  eats  with  him  in  the  Evening 
 both  Pajfover  and  Sacrament^  and  finding  by  his 
 difcourfe  that  he  was  to  pafs  over  Cedron  to  Getb- 
 femane  (3.  little  Village  at  the  foot  of  mount  Oli- 
 vet^ where  there  was  a  Garden  to  which  Chriji 
 for  privacy-fake  frequently  reforted)  thither  he 
 comes  with  a  band  of  Men,  apprehends  Je//f^,  car- 
 ries liim  fit  Ulto  the  High'Priejl^  then  to  Pilate  the 
 Roman  Deputy  who  examined,  fcourged^  condem- 
 ned and  crucified  him. 
 
 But  to  return  from  this  digreflioriahd  cbrifidcrv 
 the  Paffovef  in  thofe  in  fiances  wherein  our  Sacra- 
 ment rcferrs  to  it.  We  fee  the  Bread  was  divided 
 into  feveral  MOrfels,  and  that  the  Cup  v/as  tikd  in 
 both  Suppers,  and  in  both  called  the  Cup  ofBk/Jing, 
 As  foon  as  the  Mailer  of  the  Family  had  eaten,  he 
 iaid,  /  will  eat  no  more  this  Night, —  and  fo  Cjjrid,' 
 /  ^vifi  not  cat  any  more  thereof^  imtilit  be  fulfilled  in  the 
 
 (B  c  Kiyjg^ 
 
^  8  <^  77?^  Totirth  Dialogue. 
 
 Kingdom  of  Cod The  Vater -Families  when  he 
 
 bad  dHin^^  adds.  This  Night  J  rvill  drinkno  more—" 
 and  our  Lord  makes  the  fame  Declaration,  IwiU 
 Kot  drink  of  the  fruit  of  the  vine^  until  the  Kingdom  of 
 O'od  /hall  come.  The  Pater-Familias  lift  up  the 
 B-read^  and  told  the  Company  what  it  meant  .•  So 
 Ghi  ifl  took  the  Bread  and  holding  it  up,  faid. 
 
 This  is  my  Body fo  his  Body,  as  the  unleaven'd 
 
 Bread  in  the  ^ter-Familias  hand,  was  that  which 
 the  Fathers  did  eat  when  they  left  'tA^gypt-,  i.  e. 
 the  one  was  a  Symhole  or  reprefentation,  and  fo 
 was  the  other ^  yet  neither  of  em  to  be  firtBly  but 
 Sacrament  ally  taken ;,  And  in  both  the  wHole  adtion, 
 is  called  ,  Haggada  ,  for  fo  the  Jetpj  ftile  the 
 Pafjover^  as  St.  Paul  doth  the  Sacrament^  wherein 
 we  doJJjcw  forth  the  Lord'^s  Death  till  he  come.  And 
 when  all  this  was  fini(hed,the^fn'5  Sungan/^O'mWjas 
 Chrifl:  and  hisDifciples  did.,yind  when  they  Toad  Sung 
 ^n  Hymn  they  went  out  into  the  mount  of  Olives^ 
 iVlatth.  16.  30. 
 
 And  now  to  clear  your  Objeftions.  Firft,  The 
 Pater-Familias  divided  the  Bread,  and  gave  a  pece 
 of  it  to  each  of  the  guejls  ^  and  it  is  not  to  be  much 
 queftibned,  but  as  in  the  other  particulars,  fo  in 
 this  Chiill  conformed  to  what  was  ufually  done, 
 giving  each  Difciple  (i)a  Portion  out  of  his  hand 
 into  theirs^  as  did  the  Pater-Familias  at  the  PalTO' 
 ver.  Nor  doth  the  word  [tah2  dUiyit:;,  for  a 
 thing  is  as  properly  reach 'd  from  anothers  hand^  as 
 from  a  Dt{1}  or  Patin.  Nor  doth  the  Miynfters  de- 
 livering either  the  Bread  or  Cu^^  offer  the  leaft 
 violence  to  the  Communicants  taking  it^  any  more 
 than  at  common  A^eals^  where  the  Mafitr  or-4<f»- 
 fircfs  of  the   Houfe  Carves  for    the  Coinpany, 
 
 {x)  Vid.  Miifcul.  de  coen.  dom.  B jcer.  &c  Camer.  in  Matth. 
 16.  ftiz.i  in  cundem  "[oc.Ptr partes  &  fmguUs  dtjlrtbuit'-'^ 
 jlgiiUtuh  i3  ordine  dijcumbeyuibus. 
 
 without 
 
The  Fourth  Dialogue.  \  %f 
 
 without  any  prejudice  to  the  Fyeedom  of  the  Ta- 
 ble, zndith^  guefls  do  not  think  themfelvcs  the 
 iefs  v/elcome,  becaufe  they  are  fav'd  that  trouble, 
 
 Chriftfaid,  Take^  Eat ^The  Mimfter  ufes  the 
 
 ycv'jfame  words  •,  and  if  this  befaid  and  done  fe-ve- 
 Yally^md.  in  a  particular  manner,it  lias  the  example 
 of  the  J^iPi  in  the  like  cafe  j  and  moreover  'tis 
 apt  to  make  a  deeper  impreffion  on  ev^ery  Man's 
 Heart,whenhe  hears  the  words  diftindtly  and  di- 
 redly  pronounced  to  him. 
 
 And  that  this  was  the  practice  of  the  Ancient 
 Churches,wc  find  by  (c)  TertulUan^  and  {dj  Ju- 
 fiin  A'fartyr^  who  declared  it  the  Office  of  fuch 
 Clergy,  as  prellded  in  the  Church,  to  dljlrihute  to 
 each  Man  prcfent  the  Bread  and  Wine  at  the  Sacrament. 
 And  in  that  paiTagebetweenT/^eo^oy/w^  and  St.Ain- 
 hrofe^  (of  which  you  had  a  large  account  j  the  Ei- 
 /hop  asks  the  Emperourjoow  he  could  reach  out  his  hand 
 to  receive  Chrijl^s  Body  and  Blood —  i,  e.  receive 
 the  Elements  from  the  Minilters  hand  j  for  o- 
 therwife  it  was  impofiible  to  take  the  Bread  and 
 the  Cup,  all  the  Communicants  being  without  the 
 raily  and  at  a  great  diHance  from  the  Table. 
 
 As  to  your  other  Exception,  that  the  Sacra- 
 ment was  Originally  adminillredtotheCommuni- 
 cants  fitting^  becaufe  the  Evangelifts  fay,  he  fate 
 down  with  the  twelve^  and  as  they  fate  and  did  eat — • 
 you  remember  what  was  faid,  that  the  T^fip/j^-Sup- 
 per  at  the  Pallbver  confilted  of  two  Courfes  or  parts,, 
 the  Sacramental^  and  the  Vulgar ^  befides,  this  of 
 our  Lord  which  made  'em  three.  It  is  not  there- 
 fore unreafonable  to  think  ,  that  as  the  Snipers 
 differ'd,  fo  miglit  the  ^(^-'?ir'-c;.-  And  whereas  the 
 firjl  W2LS  Religious.^  and  IUq  other  common^  this  might 
 be  e^en  with  difcumbency  or  fittings  and  the  for- 
 
 (c)   Decoron.mil.  (d)  Apulog. 
 
 Cc  2  .  Tfi^r 
 
;  88         Ihe  Fourth  Dialogue, 
 
 mer  more  reverently  fiand'mg.  And  thu»  St. 
 Chryfojlom  expounds  thofe  Places  j  for  having  asked 
 theQueftion,  whether  indeed  Chrift  and  his  Di- 
 fciplesdid  eat  the  PaiTover,  and  how  they  came  to 
 eat  it  contrary  to  Law,  becaufe  by  Law  they  were 
 not  to  eat  it  fnting  or  lyings  he  anfwers  thus,^/tfr 
 they  had  eaten  the  Pajfover  Jianding ,  they  fate  down 
 
 to  Supper. The  fame  fcruple,  and  the  fame  re- 
 
 fohition  ThegphyUCi  makes,  that  they  finifhed  the 
 Legal  part  jianding.^  and  then  they  fate  down.  The 
 Law  in  this  point  referred  to,  is  Exod.  12.  11. 
 Thus Jhall you  eat  it  \i\\t  Paflbver]]  with  your  Loins 
 girded.^  your  Shooes  on  your  Feet^  and  your  Staff  in 
 'yuur  Hand^  a-:d  you  p^all  eat  it  in  hafle.  Here  is 
 indeed  no  mention  oi  fianding  (e)  but  the  cir- 
 cumftanccs  of  the  Text  prove  it,  for  they  were 
 to  eat  inh-ifie^  and  fo  noleifnrefor  difcumbency 
 or  fitting  :,  the/ were  to  gird  themfelves.^  as'Men 
 ready  to  depart,  loofe  Garments  being  for  eafe, 
 and  repofe,  but  unfit  for  Work  or  a  Journey  ^ 
 they  were  to  have  on  their  Sandals  ,  or  Shooes 
 vvhich  they  always  putotf  while  they  lay  on  their 
 Meds orCoucks^bQcsiuk  otherwife  they  had  dirted  or  ' 
 defiled  them  :  And  therefore  we  may  obferve,that 
 tlie  Angel  intending  to  lead  St.Peter  out  of  Prifon, 
 bid  him  {\x^  gird  hlmftlf  and  hind  on  his  Sandals, 
 j43s  r  2.  8.  Neither  can  we  well  conceive  'em  in 
 any  other  gellure,  while  they  held  thQir  Staves  \n 
 their  hands,  which  were  a  convenieiicy  and  fup- 
 port  in  a  Journey^  but  very  cumberfom  and  impro- 
 per, when  they  were  eating  and  drinking  at  Ta- 
 lle.  The  words  of-  St.  J^aul  confirm  this  Habit 
 of  Body,  where  he  alludes  to  this  Cullom  among 
 
 (e)  <Si^iorfnm  ^nim  haculos  tenentes  manibus  ^  fuccihBi 
 InmbQS  S  calceati,  Ji  Hon  ad  iterex^editi  (labant.  A  Lap. 
 inExoJ.  II. 
 
 the 
 
77?^  Fourth  Dialogue.  389 
 
 the  Jews,  (/)  Stand  therefore  havin^^  your  Loins  girt 
 about  xvithtruth^  and  your  Feet  fhodmth  the  prepqra' 
 
 tion    of  the  Gofpel Borrowing  his  phrafe 
 
 from  the  Ceremonies  ufcd  at  the-  eating  of  the 
 Pajfover^  and  beginning  with  fiand'mg  as  a  fit  po- 
 fture  to  fhow  a  Man  to  be  upon  his  Guard^  and  in 
 a  readinejs  to  Fight  ox  Travel  ^  which  the  A  poll  le 
 applying  to  his  Chrijlian^  he  exhorts  him  to  do 
 the  fame.  ("^)  P Wo  the  Learned  Jew,  and  out  of 
 him  Pererius  underllands  this  to  be  the  gellure  of 
 the  Jews  at  that  Supper.  Arius  Montanus  reports 
 it  fo  from  the  old  Rabbins^  (h)  and  Euthymius 
 takes  it  for  granted,  and  fuppofes  that  from  hence 
 Chrift  and  his  Difciples  did  eat  in  that  Afanncr. 
 And  of  this  Opinion  are  Maldonate^Lucas  Brugenfis^ 
 A  lapide^  (i)  Bez.a^(k)  Gerhard  and  "many  others.  Be- 
 caufe  then  the  Law  about  the  Paffover  required 
 ft-anding^  and  was  accordingly  the  pradice  of  the 
 Rabbins^  and  other  Jews  to  eat  it  in  that  manner, 
 it  cannot  be  well  fufpected,  that  Chrift  and  his 
 Difciples  would  break  that  Law,  and  not  eat  this 
 Pajfover^much  more  his  own  in  that  form  j  Though 
 as  to  the  ordinary  Supper.^  it  may  be  well  enough 
 faid,  that  he  fate  or  Aty  down  to  eat,  as  more  con- 
 ducible  to  eafe  and  pleafure. 
 
 'How  fianding  "Was  a  praying -gejlure^  as  appears 
 from  (/)  Scripture,  Abraham  flood  before  the  Lord^ 
 (m)  i.  e.  he  ftood  in  Prayer.  And  the  Publican 
 fioodafar  off  and  prayed — -^— And  it  is  a  proverbial 
 faying  amojig  the  Hebrews,  that  (n)  without  Pray- 
 ers madeffandingj  the  World  would  fall —  and 
 
 (yO  Eph.  6.  14,15,  (g)  DeSacrif.  Cain  &  4bel  (h)  In 
 Matth.  26.  (;')  In  Matth.  (4)  Harm.  c.  169.  non  fedemes^' 
 fed  flame  S"^  a  fianttbus—fi  ante  i  mmduc-tmnt  p/jchn- — — 
 (/)  Gtn.  18.  22.  I  Chro.  ij.  ?o.  Nehem.  9.  5.  Rev.  7.  9^ 
 10.  fwj)  StabatinQratione.  Targ.  Onkdoj.  («}  Sine  Jiati^ 
 mihi  mn  fibpjifnt  mimdus,. 
 
 G  e  3  becaufe 
 
I90        Tke  Fourth  ^Dialogue. 
 
 becaufe  in  thofe  days,  and  by  the  Cuftom  of  that 
 people,  thcfeholy addrefles  to  God  were  deliver 
 Ycd'/landing^  therefore  they  give  out  that  [jG'na- 
 tnuda~]  fianding  is  one  of  the  Names  of  P)  aycr. 
 
 And  fo  under  Chrifiianity  it  was  the  way  of  the 
 Church  lojlandzt  their  Prayers  every  Lord's-day^ 
 and  all  the  time  between  Eajler  anci  i-Vhitfuntide^  ac- 
 cording to  the  twentieth  Canon  of  the  Council  of 
 Nice^  in  honour  of  Chrift's  Refurredion.  Becaufe 
 there  are  fome  mho  kneel  on  the  Lord's- day  and  during 
 T'cntecojle^  ( the  fifty  Days  between  Eafter  and 
 Whitfunday)  That  there  may  be  uniformity  tn  every 
 Farij'h^  it  feems  good  to  the  holy-  Synod^  that  People 
 jhould  offer  up  their  Prayers  to  God  fianding.  And  thefe 
 Prayer  Days  are  called,  dies  Stationum^  becaufe 
 hereon  (^  Stamus  ad  Orationem  "}  vre  fiand  at  our 
 Frayers^  faith  St.  Cyprian.  This  ufage  is  menti- 
 on'd  by  (6)  TertuUian  ,  who  accounted  it  an 
 heinous  matter  to  fafl  or  kneel  on  thofe  Days, 
 Yet  it  was  a  bareTr^^/f/o)f,as(]>j  St.[7£''owililes  it ; 
 But  fuch  as  was  obferved ,  faith  Epiphanius^  by 
 the  whole  Catholick  Church.  And  if  we 'ask  the 
 reafon  why  the  Cuftom  was  introduced,  the  An- 
 fwer  is,  that  it  was  Qt>V/^oaoi' w  ttv^sdj^ut']  the 
 SymJ.tolofthe  RefurreCtion^  that  fo  we  may  take  no- 
 tice as  of  our  fall  by  Sin,  fo  of  our  Refurrection  by 
 the  Grace  of  Chrifl:.  (p)  Six  days  we -pray  upon 
 cur  knees ^  in  token  of  our  fall^  but  on  the  Lor£s-  day 
 we  bo:v  not  the  knee  in  token  of  the  Refurredion^  by. 
 vhlch  according  to  the  Grace  of  Chrifi  we  are  freed  from 
 
 Sin^  and  the  Power  of  Death -^ It  (hows,  faith 
 
 Bnlfimon  on  the  Canon,  that  n?^  are  rifen  with  Chrifi^ 
 and  that  mrr^we  feck  thofe  things  that  are  above.  The 
 fame  reafon  Zonaras  gives  out  of  Bafil  tlx  Great^ 
 
 {o)  De  coron.  Mil.  (f)  A^v.  Lucifer,  (j)  Quxft.  &  Refp, 
 
 ^'dOrthod. 
 
 •    telling 
 
Tke  Fourth  Dialogue.  |9l 
 
 telling  us,  that  herein  the  Church  teaches  her 
 Children  to  laife  their  Thoughts  to  the  con- 
 templation of  that  Life  which  will  never  have  an 
 end.  And  hence  he  calls  the  whole  time  an  M- 
 vertifement^  or  lelTon  of  our  Refurredion  to  that 
 State,  and  confiders  it  as  one  continued  Feftiva), 
 or  in  Balfamon's  words,  one  Lord's-day^  and  the 
 panding  on  it,  an  emblem  of  our  rifing  from  the 
 Grave  to  Heaven.  Which,  is  a  Thought  mult 
 needs  create  us  a  great  deal  of  joy,  and  therefore 
 we  ufe  a  gellure  anfwerable  to  it,  and  forbear 
 kneeling^  while  thefe  Days  laft ,  becaufe  fuch  a 
 bowing  or  bending  is  a  teftimony  or  fign  of  dejectioni 
 and  forrow,inconriftent  with  that  delight,  and  fa- 
 tisfadion  every  good  Man  is  ready  to  entertain 
 upon  the  belief  and  aifurance  he  hath  of  his  after 
 Condition  above. 
 
 It  doth  not  clearly  appear  how  long  thisCuftom 
 Iafted,but  we  fee  it  continued  by  a  Decree  of  Pope 
 Alexander  MI.  about  the  Year  i  i6o.  at  which  time 
 it  feems  it  begun  to  decline,  and  is  now  worn 
 out  in  latter  Ages,  the  Church  finding  (lie  had  out- 
 lived thofe  Hereticks  on  whofe  account  it  com- 
 menced. And  I  wifh  there  w^as  no  need  now  to 
 revive  it  on  the  fame  reafon. 
 
 But  all  I  aim  at,  is,  only  to  Ihow  it  to  be  a  Re^ 
 ligiomgefture^  and  of  the  fame  importance  with 
 Kneeling ,  though  it  had  an  additional  fignificatioii 
 in  the  firftAges  of  the  Church,tofet  forth  th^ho^ 
 XiOMT  of  Chrijl' s  Refurredion^  and  give  us  an  aifu- 
 ranee  of  our  Own.  And  this  was  but  for  certain 
 times  of  the  Year,  the  remainder  being  fpent  in  a 
 more  humble  way  of  adoration,     (r)    Whether 
 
 (r  )  j£thJopesfemper  ffantes  non  degeniculi^  coUe^itin* 
 terfunt  ,  fed  die  Penteeoftes  ingemQidam  - —  Arndii 
 I-cjjicon. 
 
 C  9  4  ^^^ 
 
19*  T'^^  Fourth  DidloffiC, 
 
 the  Chriflians  in  t/£thwpa  are  influenced  by  the 
 pradlice  and  motives  of  the  Fathers^  is  not  certain, 
 but  to  this  Day  they  generally  pray  after  tkit  man- 
 ner^ and  have  Pojh  or  little  Pillars  of  Wood^  made 
 on  purpcfc  to  lean  againft,  and  thereby  reft  them- 
 fjilvcs,  while  th^y  Jland  at  their  Prayers,  becaufe 
 their  Licuvgyislong. 
 
 And  if  Chrift  and  his  Difciples  did  this,  much 
 more  doth  it  become  us  to  ufe  a  geflure  of  humility. 
 and  Reverence  .-  And  becaufe  they  floods  n'e  ought 
 to  kneel^  if  not,  as  (i)  Gorgonia  did,  [_NazJenz.cn's 
 Sifterl  prcjlrate  our  felves  at  the  Table.  By  this 
 Qutvvard  and  vifible  debafemcnt  of  himfelf,  the 
 fupplicant  cxprelles  the  lorvlinefs  of  his  mind .  His 
 bended  knee  bcfpeaks  a  broken  Spirit^  and  while  he 
 ■Bows  down  towards  the  ground,  in  the  very  ad 
 he  confefies  himfelf  to  be  Originally  Dujl  and 
 l4f^jcs^  and  that  it  is  purely  owing  to  the  Mercy 
 of  a  gracious  God,  thatfroni  this  mean  beginning 
 he  has  now  got  a  better  Figure.  In  a  word,  a 
 Zealous  knee^  charitably  fpeaking,  always  fuppofes 
 an  affeBionatc-pYjyer.  Indeed  an.  humble  prayer  and 
 hiccling  are  but  two  words  for  the  fame  thing  -^  and 
 wherewc  fee  other  geftures,  it  rnaybe  reafonably 
 thought  that  fuch  a  I\ian  is  not  worjh:pping^v\ot  pray- 
 ing at  ail. 
 
 B.  (t)  By  the  general  confent  of  the  Learned 
 in  the  Jevvifh  Rites,  that^ty^wc  intended  and  com- 
 manded in  the  Law  belonged  only  to  the  JSi^ght 
 wherein  the  Jj]'aelttesy^tx^  to  leave  cy£gyptin  hafte^ 
 but  was  not  to  continue  when* they  came  into  Ca- 
 naan.'  So  that  there  was  no  ncceflity  for  Chrill 
 ro  eat  the  PafToycr  {landing^  and  then  to  fit  down  at 
 the  common  Su2:)per. 
 
 {s)  Greg.  NaZ.Orat.  13   ('J  Aflembly. 
 
 41  denjj 
 
7he  Fourth  dialogue.  ;  9  ^ 
 
 j4.  1  deny  not,  but  Men  of  note  both  Jews 
 and  Chriftians,  favour  what  you  fay.  Such  as 
 Trerrellius^  who  will  not  allow  thofe  four  circum- 
 fiances ,  the  Loins  girt^  the  Shooes  on  ,  the  Staff  in 
 Hand  J  nor  the  eating  in  hajle^  to  go  further  than 
 i^gypt^  becaufe  in  £xod.  12. 14.  where  it  is  made 
 a  formal  inftitution,  to  be  hpt  as  a  Feaji  by  an  ordi- 
 nance for  ever  ^  there  is  mention  only  cf  the  Palfo- 
 ver  it  felf,  mthoutTiXV^  of  the  Ceremonies  or  Rites 
 ufed,  dnd  expreft  occafionally  before,  -:;.  11. 
 (m)  Scaliger  believes  the  fame  thing  in  the  main, 
 but  dates  the  alteration  from  the  Babyloni/]}  Capti- 
 vity, {w)  /?^z,rf  admits  a  change,  but  differs  from 
 them  both^  for  he  reje^s  no  more  than  the  Blood  on 
 the  two  fide  Pojls^  and  the  upper  door  Pofi  of  theHoufes^ 
 fo  that  by  making  this  exception  he  confirms  the 
 Eefi.  Cajetan  and  Baronius  are  of  this  number. 
 And  of  our  own  Countrymen,  Willet ,  Godwin^ 
 Babington^  u^infrvorth^  and  feme  others^  explode  all 
 the  Ceremonies,  particularly  that  of /^K(iw^,  up- 
 on the  warrant  they  have  from  fome  Canons^  and 
 Speeches  of  the  Babbins  in  thefe  Terms,  (x)  We 
 are  obliged  to  eat  fitting  or  lyings  that  ire  may  eat  like 
 Princes  and  Great  Men  <  ■  tVe  fit  eating  as  a  Me- 
 morial of  our  Deliverance the  Bread  of  aifiiBion  t$ 
 
 to  be  eaten,  but  in  a  way  that  declares  our  Liberty — . 
 T/i  the  manner  of  Servants  to  eat  ftanding.  We  ufe 
 another  gefture  to  kt  the  World  fee  we  are  in  fia7;ery  no 
 longer '-^  Let  not  the  Poorejl  Ifraelite  eat  othefwife  than 
 fitting  —  And  in  thofe  interrogatories  made  on  this 
 occafion,  we  find  adillin^tion  obferved  between 
 this  Night  and  all  oihQ.x%,( y^Becaufe  all  other  Nights 
 roe  wafh  but  once,  in  this  twice.  In  ethers  we  eat 
 leavened  or  unleavened  Bread^  in  this  only  unleavened. 
 
 iu)  Depmend.  Temp,  {w)  In  Matth.  26.  [x)  Maimonid. 
 li.  Uvi.  ODUb-PcfactL 
 
}94  T'"^^  Fourth  Dialogue. 
 
 In  other  Nights  we  eat  any  fort  of  Herbs ^  in  this  none 
 hut  hitter  Herbs.     In  all  other  Nights  we  eat  and  drink 
 
 fitting  or  lying ^  but  in  this  altogether  lying 
 
 And  it  paffes  for  an  Ancient  Tradition  in  the  Tal- 
 mud^ that  this  difcumbency  at  the  eating  of  the  Paf- 
 fover  was  a  teftimony  of  their  Liberty. 
 
 But  put  the  cafe  that  the  Jews  of  the  latter  Ge- 
 nerations altered  the  Cuftom ,  and  changed  the 
 gefture  from  fianding  to  fitting  or  lying  down^  ei- 
 ther before  or  after  the  Captivity^  to  fignifie  thereby 
 the  Redemption  they  had  got  from  ty£gypt  and  Ba- 
 bylon ^  and  that  now  they  were  to  eat  and  drink 
 as  nfree  People,  and  Lords  of  thofe  Places,  where 
 the  Paflbver  was  kept  by  'em,  yet  it  is  not  likely, 
 thatChrift,  who  came  to  fulfil  and  did  fulfil  aU 
 Righteoufnefs^  and  fhow  an  impartial,  {z,)  and  En- 
 tire obedience  to  the  Law  of  his  Father,  would 
 prefer  this  indulgence,  before  what  was  exprefly 
 written  by  Mofes^  not  only  at  the  time  of  Jnftitu- 
 tion^  but  as  it  was  after  ratified  when  they  were 
 got  far  enough  from  a  State  of  Bondage.  For  in 
 Numb.  9.  3.  i^/o/«  repeats  the  Command  about 
 keeping  the  Paflbver  at  the  appointed  time  according 
 to  all  the  rites  of  it ^  and  according  to  all  the  Ceremonies 
 of  It— — And  what  rite  more  material  and  fignifi- 
 cantth^n /landings  in  conformity  to  that  venerati- 
 on they  fhow'd  at  the  inftitution  of  this  ordinance, 
 when  at  the  bare  mention  of  it,  (a)  The  People 
 bowed  the  ijcad  and  worfhipped — nay,which  befpeaks. 
 a  more  Religious  and  Sacramental  gefture  ,  (i) 
 They  kneeled,  and  yet  furth^^  (c)  They  fell  fiat  on 
 the  ground  and  adored  the  Lord. 
 
 (^J  Gtfr/)4r^  Harrfi.Evang.c.  169.  ia)  Exod.  12.  >7.  (^) 
 Genuflcxerunt.  Syr.  (c)  Pro'ftratus.  Arab. 
 
 And 
 
The  Fourth  Dialogue,  ^  9  5 
 
 And  bcfides  this  Obediea'ce  which  Chiilt  was  to 
 fiiow  in  every  tittle  ^  at  this  particular  time  the 
 Cejiure  hkd  a  fpecial  lignification  ^  ♦and  a  reafon 
 hot  much  unlike  that  at  the  firft  appointment  of  it. 
 
 (d)  Becaufe  krefcy,  he  declared  jthat  he  was  go- 
 ing to  leave- or /'^/jr  out  of  this  World,  according 
 to  that  of  St.  jo/jw,  when  Jefus  knew  that  his  hour 
 was  come^  that  he  fhould  depart  out  of  this  World  to  the 
 Father —  {e)  he  inftituted  this  Chriftian-Paflbver 
 in  remembrance  oit\\\s departure-^  and  in  all  pro- 
 bability did  It /landings  to  fignifie  his  readinefs  to 
 hQ  gouQ to  the Celeftial  Canaan^  as  the  Jews  ex- 
 preft  theirs,  in  the  fame  geflure  upon  their  Jour- 
 ney to  the  other.  So  that  allowing  the  Jews  to 
 jiiake  this  alteration  at  the  PalTover,  (as  in  truth 
 we  know  they  added  and  dimini/hed,and  changed 
 many  things,  and  faid,and  did  almoft  what  they 
 pleafed,  without  regard  to  the  Law,  which  was 
 lb  loud  in  their  mouths)  yet  it  is  not  credible  that 
 the  Lord  Jefus  would  fubmit  to  any  of  thofea* 
 bufes^  And  though  he  did  comply  with  diverfe 
 inftances  in  the  Jewifh  Worfliip  of  humane  ap- 
 pointment^ where  the  Law  did  not  fufFer  by  it,  "yet 
 where  the  Law  was  plainly  contradided  or  eva- 
 ded, (as  in  this  cafe,)  to  be  fure,  he  would  by  no 
 means  difpenfe  with  i't  himfelf,  nor  give  an  ill  ex- 
 am pile  to  future  Generations,to  do  by  him  as  he  by 
 Mofes^  and  thereupon  fniftrate  all  divine  inflitu- 
 tions,  becaufeof  the  little  refped  he  might  feem 
 to  give  them. 
 
 '  B.  But  if  Chrift  and  his  Difciples  did  eat  the 
 PalTover,  and  perhaps  the  Sacramenty^iaw^/w^,  why 
 do  not  we  conform  to  their  examples  ?  And  feeing^ 
 
 (d^  Se  jam  ex  hoc  mundo  tranfiturum.  Joh.i  5.  i.   CO  ^ 
 pernor iafrt  tranfitut  fui  ex  hoc  mundo  adpatrem.    Synod. 
 
 peUhcr 
 
^  9  ^  T^^  Fourth  Dialogue. 
 
 neither  our  Lord  in  the  inflimion^  nor  Paul  in  the 
 rmt^/qf /t,prercribed  anyCeremoniesto  be  ufed  on 
 that  occafion*  would  it  not  be  fafeft  for  us  to  Jl and 
 likewife,  as  a  geftute  which  Chr'tjl  cannot  take 
 amifs,  becaufe  it  was  his  own.  And  methinks,  as 
 to  this,  our  dijfentin^  Brethren  are  fo  far  in  the 
 right  ,  Becaufe ,  reading  in  the  Gofpels ,  that 
 Chrifl  fate  down  with  the  twelve  —  they  literally  fub- 
 luit  to  that  Cullom,  and  receive  the  Sacrament 
 fitting.  If  they  are  niiftaken  in  the  gefture,  it  is 
 an  ExroMY  oi  the  Vnderjianding^  and  not  the  Will-^ 
 And  I  dare  fay, in  their  behalf,that  were  they  per- 
 fwaded,  our  Lord  and  his  Difciples  ufed  any  other 
 gefture ,  they  would  cheerfully  comply  with  it, 
 and  take  the  Sacrament,  either  ftanding  or 
 kneeling. 
 
 J.  The  fjlence  of  Chrift^  and  his  Jpoftles  leaves 
 it  to  difcretion.  A  nd  their  prefcribing  no  gefture 
 at  all,  makes  us  confider  it  within  the  number  of 
 indifferent  things.,  comprehended  under  the  gene- 
 ral Rule  of  Order  and  Decency.  And  as  for  our  con- 
 formity to  their  examples,  we  fee  no  warrant  for 
 it  ^  becaufe  the  only  gefture  the  Scripture  takes  no^ 
 tice  of,  wasfitting.^  which  being  at  a  common-meal 
 or  x.\\3.i  fart  oi  the  Pafchal  S^ipper^  which  confifted 
 of  ordinary  food^  it  is  no  fufficient  precedent  for  us 
 to  apply  it  at  a -5^«<^Met  conkikdly  Divine.  And 
 though  it  is  no  more  than  probable  from  what  has 
 been  alledgcd,  that  they  did  eat  the  Fsiffover  ft  and- 
 ing  (f)  yet  we  are  not  fure,  whether  that  gefture 
 vj'ds  continued  in  the  Sacrantent,  or  changed  into* 
 kneeling^  as  more  becoming  the  dignity  of  this 
 new  inftitution :  And  in  this  uncertainty,  we  can 
 frame  no  rule  tP  our  felves  on  that  con  fide  ration. 
 
 (f)  Forbes  Ireniciim,-  I.  i.  e.  4.  unde  fcis  an  non  muuu6 
 geftu  tjcceperim  E'tchartjiiam^  &p, 
 
 \ 
 
Tlye  Vmrth  Vialo^Uj,  ^  p  7 
 
 However,  Standing^  Kneeling^  and  projlration  are 
 all  ftipplkatorygejiures^  and  ufed  over  the  whole 
 World  in  the  Adoration  and  Worfhip  of  God, 
 but  ftill  they  have  their  Degrees  of  Reverence  ^ 
 And  as  the  firjl  better  fuited  the  Jews,  becaufe  ic 
 was  prefcribed  'em,  and  fignified  withal  their  de- 
 parture out  of  Egypt :  So  the  Church  thinks  the 
 two  latter  more  proper  for  our  Circum fiances, 
 not  only  becaufe  fhe  has  a  great  care  that  her  Chil- 
 dren do  not  ]udaiz.e  in  any  particular  (and  there- 
 fore mufl  not  jland  at  the  Sacrament^  as  the  Jews 
 flood  at  the  Faffover  )  but  moreover,  becaufe  in 
 the  jacrament  we  offer  up  zMemorial  of  the  Sacri- 
 fice of  Chrift,  for  the  Pardon  of  our  Sins,  and  we 
 ought  certainly  to  prefent  it  in  the  humblefi  way 
 imaginable  j  And  if  fhe  prefers  Kneeling  before 
 the  other ,  it  is  not  becaufe  fhe  thinks  Kneeling 
 fubmifTive  enough,*but  becaufe  we  cannot  with  a- 
 ny  manner  of  Convenieacy,  take  the  Elements  or 
 eat  and  drink  with  Vrojlraticn. 
 
 As  for  the  way  of  our  Diffenting  Brethren^  who 
 eat  and  drink  at  the  Sacrament  fitting  ^  if  they  do 
 not  fubmit  to  the  difcipline  of  the  Church  out  of  a 
 fcruple  of  Confcience,  my  Mouth  is  flopped,  I 
 Judge  no  Man.  Confcience  is  tender,  and  'tis  a 
 dreadful  thing  to  aft  againll  it  ^  nor  dare  I  in- 
 courage  an  hard  thought  againfl  them  in  their  cafe, 
 for  fear  by  a  Revolution  of  Providence  it  may 
 fome  time  or  other  be  my  Own.  Yet  this  ought. 
 to  be  done  ^  I  would  check  all  motions  which 
 would  tempt  me  to  be  fingular.  To  do  nothing 
 out  of  Aff elation  or  Pride  ^  Not  to  break  the 
 Vnity  or  Peace  of  the  Church  of  God,  if  it  can 
 be  avoided  :  To  indeavour  all  Chriflian-ways  to 
 clear  my  doubts;  and  be  well  perfwaded  at  lafl, 
 that  I  am  in  the  right,  before  I  feparate  from  that 
 Communion^  wherein  I  had  my  Faptifw^  and  all 
 the  advantages  of  pious  Education.    And  when 
 
 this 
 
^98     •      Xh^  Fourth  Dialogue, 
 
 this  is  done,  to  convince  the  World  I  have  ilo  0- 
 ther  end^  than  the  fafety  of  my  Confcience^  in  this 
 withdrawing  my  felf,  1  w^ouldnotbe  induftrious 
 to  Propagate  my  fenfeof  things,  left  it  fhould  af- 
 terwards be  made  appear,  that  I  was  mijlahn-^ 
 (g)  And  this  I  would  be  fure  of,  to  have  no  more 
 of  my  Errour  to  anfwer  for,  than  what  imme- 
 diately concerns  my  felf.  Nothing  of  malicious 
 <5??%e«celhoii  Id  be  charged  upon  me-,  nor  would  I 
 expofe  my  Soul  to  the  hazard  of  bearing  the  bur- 
 dens of  other  People,  who  will  be  ready  to  plead 
 the  Contagion  of  my  example,  and  ufe  the  reafons 
 I  gave,  to  lead  them  altray.  In  a  word,  What- 
 ever my  principles  were,  they  fliould  be  always 
 attended  with  Sobermfs  andModejly  ;  I  would  ufe 
 my  beft  care  to  avoid  contention  ;  Never  lofe  my 
 Charity]  nor  my  Afanners^  tg^wards  thofe ,  who 
 differ  in  Opinion  from  me,  becaufe  fuch  eagernefs 
 and  intemperate  Zeal  favours  oidefign^  and  makes 
 a  ^arty^  but  umhrifiians  Men.  My  Ear  and  my 
 Heart  Ihould  be  conftantly  open  towholefom  ad- 
 vice •,  and  for  Peace  fake  I  would  yield  as  far  as  I 
 well  could,  rather  than  be  a  means  to  diftrad  my 
 Neighbours  ,  and  bring  all  to  Confafion.  And 
 God  forbid  any  fuch  Article  Ihould  be  made  a- 
 gainft  me,  that  as  much  as  in  me  lay,  I  have  been 
 one  of  thofe  who  Studioufly  reform  Religion  to 
 nothing.  Air.  Baxter  vjas  of  this  mind,  if  we  may 
 believe  his  words,  for  he  fpeaks  thus,  though 
 /  differ  from  tnany  in  fever  al  Do&rines^  yet  if  J  fhould 
 z.ealouJly  prefs  niy  Judgment 'on  others^  and  feck  to 
 make  a  party  for  it^  and  diflurh  the  Peace  of  the 
 Churchy  andfeparatefrommyBretben^  1  fhould  fear 
 le(l  Jfljould  prove  a  Fire-brand  in  Hell^  for  being  a 
 Fire-hrandin  the  Church, 
 
 (?)  Errare  poffum^  h<gretkui  effe  nolo.  Aug. 
 
 Now 
 
The  Fourth  Dialogue.  g  pp 
 
 Now  as  for  the  point  in  -hand.  Our  Brethren 
 fhould  be  very  fure,  that  the  gejlure  of  Chrift  and 
 his  Difciples  at  the  Sacrament  was  fitting^  becaufe 
 other  wife  the  Argument  of  their  practice  is  loft: 
 and  they  wjll  have  no  manner  of  Divine  warrant 
 for  ihdit  hahitoi  Body,  atthetordVTable..  How 
 Chxifkh  fitting  is  to  be  underftood,  and  at  wh|t 
 fart  of  the  Pafchal  Supper,  you  had  before.  So 
 that  either  they  muft  have  a  very  mean  conceit  of 
 that  facred  Meal,  or  they  fhould  ufe  a  gejiure  an- 
 fwerable  to  the  notion  of  it,  to  be  fure  no  worfe 
 th^n  that  at  the  PafTover. 
 
 But  what  if  it  be  defnanded,  why  they  take  it 
 fitting!  Why  not  rather  lying  or  leaning  down  on 
 onefide^  which  was  the  way  in  thofe  Days,  and 
 'tis  very  plain,  (h)  the  Greeh  word  fpeaks  it  fo. 
 When  the  even  was  come^  he  lay  down  with  the  twelve. 
 And  as  they  lay  down  and  did  eat.  When  his  hour  was 
 come^  he  lay  down  with  the  twelve.  And  St.  Mat-- 
 thew  calls  a  gue/i  (r)  [a.vctK^fy.ivov'}  And  the  wedding 
 was  furnifijed  with  guejls.  So  we  tranflate  it,  but 
 in  the  Original  it  is,the  Marriage-Feaft:  filled  with 
 People  to  lie  down.  And  therefore  to  be  critically 
 rigorous  in  making  Chrijl  and  his  Difciples  our 
 Patterns  for  a  gejlure  to  be  ufed  at  the  Holy  Com- 
 mmion^  we  ought  to  lie  down^  as  they  did  in  the 
 Greeh^  and  not  fit^  as  in  our  Englifli  Tradition^-and 
 the  rather,  becaufe  the  word  (k)  {jipaK£i(j.mQ  has 
 a  Religious  fignification,  and  means  one  Qonfecra- 
 ted  or  devoted  to  God,  it  becomes  thofe  who  are  de- 
 voted to  God^  and  who  lift  up  their  Eyes  to  him  alone^ 
 to  be  thus  religioufly  difpofed — So  that  keeping  clofe 
 to  the  Letter  of  the  Text,  wq  ^xid  difcmnbemy  thi 
 
 (h)  Matth.  *6.  20.    Mark  14.  18.  Luke  22.  14.   0)  xj 
 
 STrXMi^Tf^  0  ya-iM©-  uiayMfUl'ay.  Matth.  22.  lo.  (/()  A«  ^%  7«<: 
 
 IvhA^f,  Ctiryfoit.- — • 
 
 geflure  ^ 
 
400  Tfce  Fourth  Dialogue. 
 
 gefture  ;  (I)  and  if  Men  will  be  very  exa^i^^  they 
 fhould  not  //tjbut  lie  down  at  this  Tabk^zs  Chrifb  and 
 his  Difciples  did,  being  a  gefture  more  warranta- 
 ble on  the  account  of  their  example,  and  of  near 
 kin  to.  religious  Proftration  or  falling, flat  on  the 
 ground. 
 
 .X  B.  Wc  and  fk^  know,  that  the  word  in  ftri£l- 
 nefs  lignifiesJf^w/ji^  ox:  lying  down  ^  but  difcumbency 
 and  fitting^  is  by  interpretation  the  fame-^  and 
 therefore  though  the  Jei:vs  and  we  feemingly  differ 
 in  Table-gsftures,  yet  we  all  mean  but  one  thing. 
 And  confequently  our  Englifh  H/hting']  is  v§ry 
 proper,  becaufe^  though  it  was  the  Cuftom  then 
 to  lie  down^  yet  now,  in  our  Nation  at  leaft,  the 
 way  is  to  Jit^  when  we  eat  at  Table. 
 
 j4.  Fajhions  among  A-^cn  rauft  not  extend  to  the 
 Ordinances  of  Cod.  And  if  our  Brethren  are  ^er- 
 fwaded,  that  the  gefture  of  Chrift  and  his  Difci- 
 ples Ihould  influence  us,  to  ufe  the  fame  at  the  Ho- 
 ly Sacrament,  it  is  not  fafe  for  us  to  vary  from  it 
 upon  the  confideration  of  a  Country  Cuftom.  We 
 might  as  well  by  this  x^rgument  take  Beer  and  Sj/- 
 der^  or  forae  flj.ch  Liquor  inftead  oiM^me^  becaufe 
 they  are  naturally  the  produd  of  this  Norihern  CH- 
 matCj  and  as  much  ufedbyus,  as  IVine  hy  the  Ro- 
 mans and  Jews.  But  though  there  were  formerly 
 a  fort  of  Heretlcks  (m  )  (called  Nydroparaftata') 
 who  ufed  JVater  for  Wine,  yet  I  think  neither  that 
 nor  anv  thing  like  it,  has  yet  entred  into  our 
 Thoughts,  though  there  fecms  a  great  Latitude  in 
 the  Inftitution  ,  which  mentions  barely  the  Cup^ 
 but  no  Wine.  But  we  have  fufficient  reafon  to  be- 
 lieve that  the  Cup  contained  nothing  befidcs  Wine^ 
 both  from  the  Cufo.m  of  that  Country  •,  and  from 
 
 ("/)  Vid.  de  hac  Qiixft.pliira  in  Saunderfoni  Prajledt. Oxorr. 
 de  Confcientia  VrxXtzX.  3.  N.  16,  17,  iS,  19,20,21,  2z. 
 (rn)  Cm    30.  Cone.  6.  in  Trullo^ 
 
 tne 
 
The  Fourth  Dialogue,  40! 
 
 f.hQ  Declaration  Chnit  then  made,  that  thmceforth 
 he  would  drinknomoreofthefi'uitoftbenne. 
 
 Audit  is  to  be  further  noted,  that  this  Difcum^ 
 hency  or  lying  down  on  Beds  and  Carpets,  was  noc 
 the  eoiTimoft  Table  gejlure  among  the  Jexvs^  though 
 without  doubt  they  did  fometiines  ufe  it  in  com- 
 plaifance  to  the  Romans^  their  Lords  j  and  other 
 Nations^  with  whom  they  convers'dj  and  among 
 whom  that  Cnftom  prevailed.  For  it  is  fa  id  of 
 jofe^kh  Brethren,  ^'^p^'^  which  the  fevmty  and  the 
 other  verlions,  except  the  Syriac^  render  by  fif- 
 tiyjg-^  and  they  fate  before  him.  ^Soagain^  ttie  Peo- 
 ple murmuring  in  the  VVildernefs,fald  —  Would  to 
 God  we  had  died  in  the  Land  of  Egypt,  when  we  (n) 
 
 fate  by  the  flefli-pots again  ,    It  came  to  pafs^  as 
 
 they  fate  at  Table — And  in  the  Fro^hQtJeremy^hou 
 Jhalt  not  go  into  the  houfe  of  feafttng^  to  fjt  with  them  . 
 io  eat  and  drink.— ~]n  which  three  lafl  places  theSy- 
 riac  confeats,  and  all  the  tranflations  agree^  only 
 in  that  of  Jeremy^  thtTargum  of  Jonathan  faith^ 
 [X^t  difcumbas2  to  lie  down,  though  the  word 
 Zi'^l  properly  fignifies  to  fit ,  and  when  lying 
 down  is  intended,  another  Hebrew  word  is  ufed, 
 as  in  ^woj  2.  8 .  andithey  laid  themfelves  down 
 upon  Clothes,  ''^^3^  declinare  fecerunt^  as  Dr.  Walton 
 turns  it.  And  in  thofe  Ouefiiom  and  Jnfwers  at 
 the  PafTover,  this  Alight  is  ^iftinguilhed  frorti  all 
 other  Night.%,  on  the  account,  that,  m  other  Nights^ 
 the  Jews  did  QSit  fitting  ov  lying  down,  but  in  this 
 only  lying '^  from  which  it  is  evident,(oJ  that  the 
 fafhion  of  fitting  atTable^  was  both  nlore  Anci- 
 ent and  more jpradifed,  even  among  the  Jews 
 themfelves  -,  and  therefore  if  theiy,  for  diftinfti- 
 
 (n)  Exod.  16.  3.  I  Kings  13,20.  Jer.  16.  8.  (0)  Hwc 
 jiatet  morem  ftdendi  in  metiji  j£c  antiquifj'.mum  :  Mos  etntk 
 accumbendivtl  difcumbendi  huge  pojienut  cf/'/f— ALapid, 
 m  Gen.  4'a. 
 
 D  d  ■        m 
 
402  TIpe  fourth  Dialogue, 
 
 on  fake,  tay  down  at  the  Pafcbal  Supper,  and  that, 
 as  is  urged,  our  Lord  did  the  fame,  this  Emphafis 
 calls  for  a  more  exad  conformity ;  becaufe,  tho' 
 they  indifferently  fate  or  lay  along  at  other  times^ 
 yet  at  the  Sacramental  Supper^  the  latter,  (on  a 
 particular  rcafon)  was  obf^rved  by  them  in  a  more 
 formal  and  folemn  manner. 
 
 I  mull  confefs,  I  am  not  in  love  with  this  way 
 ofdifputing  •,  yet  it  is  Argumentum  ad  Hominem^ 
 as  they  call  it,and  tconcludes  againfb  Men,  who  are 
 fcrupulous  and  nice,  in  adhering  to  a  gcfturcthen 
 in  Falhion.  But  for  my  own  part,l  lay  no  mighty 
 ftrefs  upon  what  CXin^faid  or  did  at  the  Paflbver. 
 And  unlefs  it  could  be  well  proved  what  gejlure 
 he  was  pleafed  to  reouire  from  the  Dirdples,  at 
 the  Adminiftration  of  the  Sacrament,  my  tonfci- 
 ence  is  affected  with  nothing  but  what  I  find  clear- 
 ly cxpreft  at  that  Sacred  inftitution.  And  feeing 
 there  is  a  profound  filence  concerning  thisCircum- 
 f^ancc,  I  fafcly  believe  it  left  to  the  Piety  and 
 Wifdom  of,  the  Church ,  who  Chrift  forefaw 
 would  prcfcribe  fuch  a  Gefiure  as  might  be  very 
 fignificant  to  exprcfs  that  humility  and  reverence 
 we  ought  to  approach  witii  to  the  Divine  Ta- 
 bk. 
 
 B,  Well,  laying  afide  a  precedent  liable  to  Ca- 
 vil, and  following  the  Conduft  of  that  difcretion, 
 and  reafon  you  appeal  to  in  this  point,  what  Ge- 
 fiure can  there  be  more  proper,  and  more  agree- 
 able to  the  Nature  of  the  thing  t\\2i^  fitting  ?  Be- 
 caufe the  Sacrament  being  an  holy  Banquet  and 
 Ftafi^  (as  you  fometimes  call  it)  tjje  Privilege  of 
 a  gucll,  and  ihz  freedom  of  a  Table,  exped  fuch  a 
 gefture  as  befpeaks  the  fenfe  we  have  of  God's 
 reconciliation  ,  who  to  tellify  his  Good-Will 
 towards  us,  admits  us  to  eat  and  drink  in  his  pre- 
 fcncc  as  Friends  and  Children,  or  in  the  words  of 
 .the  Prayer  after  theCpramunion,  ai  very  members 
 
 .  imorj^oratc 
 
The  Fourth  Dialogiie.  46  ^ 
 
 incorporate  in  the  myfikal  Body  of  Chrifl^  which  is  the 
 Blejfedcompayiy  of  all  faithful  People^  and hsirs^  thro, 
 hope  of  God's  everlajiing  Kingdom^  by  the  Afcrits  of 
 the  moji  precious  Death  dnd  Palfton  of  his  dear  Son.-^-^^ 
 And  therefore  in  full  ailurance  of  his  favour,  We 
 come  to  tliis  Table  witii  great  fatisfaction  and 
 joy,  tiot  in  a  Suppliant  ^  dejeded  manner^  and  di- 
 ftruftful  of  the  Clemency  and  Mercy  of  the  invi- 
 ter,  as  they  feem  to  come  with  j  who  ufe  projlrati- 
 on  or  kneeling, 
 
 A,  'Tis  true,  this  a£lioD  hath  the  fhevv  of  a 
 Peafi;^  and  fo  it  is,  but  'tis  (p)  a  Sacred  Feajl  made 
 for  Divine  Worfhip.  And  though  it  be  a  Tahle^ 
 it  muft  be  reniembred  that  it  is  the  Lord's-Table^ 
 and  the  LordVBody  and  Blood,  which  ought  to 
 bedifcerned  well,  as  St.  P^ii/ faith,  artd  riot  trea- 
 ted as  mdgar  food  which  periihes  in  the  ufe,where- 
 as  this  is  the  Bread  of  Eternal  Life,  and  he  that 
 eats  of  it,  Ihall  live  for  ever.  As  therefore  the 
 Bread  is  not  common^  fo  neitiier  is  the  behaviour  to" 
 be  as  at  ordinary  Tables.  The  Scripture  indeed 
 fdith,  it  is  a  ^q)  Table^  but  withal  calls  it  an  (r) 
 ^Itar  •  and  though  the firji  Charadler  of  it  encou- 
 rages freedom,rueh  as  Children  may  take,  yet  the 
 other  demands  (x)  reverence^  and  while  we  are 
 with  him  as  a  Father^  we  ought  to  adore  him  as 
 God.  And  as  the  onejlik  may  caufe  joy,  fo  may  the 
 other  trembling  without  any  incongruity  or  contra- 
 didion,  if  David  knew  what  he  faid,  Pf.  1.  i  r.- 
 Serve  the  Lord  with  fear ^  and  rejoice  to  him  with  trcnu 
 
 bling^ And  fo  it  is  reported  of  the  Women, 
 
 that  they  departed  from  the  Sepulcher  with  fear 
 a-nd  great  joy -^ 'vvith/f<^/',  becaufe  of  the  won- 
 
 {p)  H.ec  aElio  habet  fpeciem  convivii,  imo  cji  convivi'im^ 
 fed  Sacrum  ^  divini  cult  lis  cauf.% — -Pifcator  in  Matth.  z6. 
 ff)  1  Cor.  lo.  I  r.  (r)  Heb.t^.  lo.  0}  Tfi^.Tn^u  <po^i^..  t^- 
 
 D  d  2  ders 
 
404  Tfc^  Fourth  Dialogue, 
 
 ders  they  had  feen,  and  with  -joyfor  the  good  news 
 which  was  told  'em,  Matth.  28.  8.  (t)  And  fo 
 ill  the  Sacrament ,  we  approach  to  it  with  ]oy^ 
 \ipon  the  confidence  we  have  of  the  Oivine  good- 
 ncfs^  .but  ftill  we  behave  our  felves  with  a  reveren- 
 tial and  Godly  fea}\  becaufe  of  the  idea  we  ought 
 to  have  of  his  Ma  jelly  and  Power  ^  and  although 
 we  are  fure  that  for  ChrilVs  fake  our  Sins  are  Par- 
 doned, yet  we  are  never  to  forget  tliem,  efpeci- 
 aily  when  we  prefent  our  felves  before  the  Infinite 
 and  graciousGod,  who  has  been  pleafed  to  remit 
 'em.  A  fatisfaftion  it  muft  needs  be  to  a  wounded 
 $ipivic,  that  he  is  going  to  Ojfer  up  the  Memorial 
 of  the  great  Sacrifice  once  made  in  his  behalf  ^  but 
 then  while  he  doth  this-,  'tis  fit  he  Ihould  -be  feen 
 ki  a  Sacrificing  gtflure  ^  and  confider  fuch  a  time  to 
 be  what  it  is,  atime.of(K)A/b/<rw/«^,a  timeofy/^/^- 
 rn^,  a  time  of  weepng^  a.  time  of  confejfing^  and 
 heggiing  of  Pardon,  tor  the  Jfojlk  tells  us,  that  in 
 the  Sacrament^  VJQ  do  fhev»  forth  the  Lords-Death  -^ 
 and  the  light  of  what  is  there  done  ftiould  equally 
 affect  us,  as  if  we  faw  Chrid  lianging  on  the  Crofs. 
 And  therefore  fnail  a  W-an  come  to  fuch  a  fight 
 (x)  Pompatice  &  gloriofe^  as  St.  C^pr/aw  fpeaks  ? 
 Shall  he  fit  as  a  judge^  or  be  a  Spectator  of  this 
 Tragedy  in  a  way  ot  diver/ion^  and  without  any  o- 
 ther  concern  than  barely  to  fee  it,  and  then  go  a- 
 way  ?  Surely  a  Communicant  hath  other  Thoughts 
 of  this  Religious  Aft,  and  remembers  that  at  fuch 
 an  hour  he  is  Offering  up  a  Propitiation,*Dr  Atone- 
 ment for  his  many  Impieties,  and  thereupon  doth 
 it  with  all  humility^  for  tear  his  unfeemly  carriage 
 
 {t)  Ad  domes  flat nn  Dommicas  currimus,  corpora  humi 
 fiert/tmus,  ?mxiis  cum  flctu  pandits  frjpplicamus.  S3lvi;in. 
 tic  Prov.  C'^y  Tenipus  ItigeridA ,  tempus  gemendi  ,  temptit 
 jlcndi ,  tempus  cffnfitendi  (^  deprecandi  ■  ■  Aug  it\  PC 
 ix)  Dc  ccen.itioin. 
 
 Ihoiild 
 
The  Fourth  Dialogue.  405; 
 
 fhould  provoke  God  inflead  of  pleafing  him, 
 (y^outward  irreverence  k'm^  tUfurefignofa  Prophane 
 mind^  as  St.  P«t(/ tells  the  Corinthuns^That  they  dtd 
 not  difcern  the  Lord's-Body^  becaufe  they  did  not  deal 
 more  refpeBfidly  with  it  in  the  holy  Supper ^than  in  tbtir 
 meals  at  the  common  Table. 
 
 The  A^ofaic Sacrifices^  asm  other  particnlavs,  fo 
 in  thiSj  will  help  to  inform  11s.  They  then  were 
 confidered  in  two  refpeas.  Ftrft^  As  dedicated 
 and  OfferedMp  to  God  :,  and  Secondly^  As  eaten  by 
 thofe  Men  who  offer'd'em.  So  it  is  in  the  Sacra- 
 ment. We  Offer  and  we  Eat.  And  as  on  the  httcr. 
 account  we  may  call  it  a  Feaft,  fo  on  the  otkr,  it  is 
 a  Sacrifice.,  and  in  both  an  ad:  of  Religion^  and  there- 
 fore to  be  done  in  a  Religious  way  :  Efpecially  if  it 
 beremembred,  that  our  Neceffities  call  for  it  un-- 
 der  the  notion  of  a  Sacrifice,  (z.)  Jn  the  offering  of 
 which  we prefent  alfoour  Sim.,  faying  whether  we  will  or 
 no.^  we  have  finned.     Tar  don  us.    i.  e.  We  mention 
 
 themfirfi^  and  then  we  beg  Pardon And  in  this 
 
 refped  we  are  to  look  back  on  that  Ceremony  a- 
 mong  the  Jews.,  who  always  put  their  hand  on  the , 
 head  of  the  burnt  Offering  ,  not  only  to  fignity 
 that  thev  made  over  all  the  right  they  had  ni  the 
 Bealt  ,  to  the  ufe  of  God  (fomewhat  like  the 
 Manumi/fion  among  the  Romans^  when  renouncing 
 their  interefl:  in  the  Slave.,  they  laid  their  hand 
 on  his  head  and  fald,  Let  this  Man  be  free)  bnc 
 moreover  (a)  the  Ojcw  transferred  the  Purajh- 
 ment.,  due  to  himfelf  on  the  Beafi  ready  to  be  Sa- 
 crificed, and  thereby  owned  that  he  himfelf  dc- 
 ferved  to  be  flain,  but  that  by  a  gracious  difpeiv 
 
 C;)  Chemnit.  Exam.  Cone.  Trid.  Externa  irrevcrcntia 
 Jlgnum  prophan.e  mentis  ,  &c.  C;^)Chrvfoft.  Horn,  in  Ikb. 
 (a)  Hac  ceremoniafig7iif  atOfferens  je  peccata  fua  irnpyeca'- 
 ri,  G?  ^uaji  imponere  viUim^e  immoUndie  eamq',  pro  [^ 
 Qfferrf.    A  Lap.  in  Levit.  r.4- 
 
 Dd  3  faupn, 
 
40^        Th  Fourth  'Dlahgui, 
 
 fation  ,  (3od  was  pleafed  to  accept  of  the  Beaji 
 fox  bim.  (b)  And  fo  Eufebim  underftands  the 
 impolitioii  of  the  hand  as  the  Symbol  of  an  Of- 
 feiing,  and  a  Tellimony  of  that  Cuilt  they  dif- 
 pharged  thenifelves  of,  ^nd  laid  on  the  Sacrifice. 
 For  the  hands  are  the  inftruments  ofSinfiil  actions^ 
 and  as  by  them  they  did  many  ill  things  to  pro- 
 voke God,  fo  by  them  they  laid  their  Crimes 
 on  theoblation,in  whofe  Death  they  thought  their 
 OwnPunifhmentover,as  Men  acquitted  and  by  in- 
 terpretation reltored  to  their  former  Inno- 
 pency. 
 
 And  this  Ita^etobe  one  meaning  of  the  A<fim- 
 j?ffn laying  his  hand  on  the  Bread  and  Cup  at  the 
 Communion,  not  barely  to  Confecrate  and  Blefs 
 |:he  Elements,  but  v/ithal  to  fhow  that  in  behalf 
 of  hhnftlf  and  xht  People^  he  fets/^/i'and  their  Sim 
 pnthat  Sacrifice^  they  are.  going  to  Commemorate 
 and  Tender  to  God  at  that  time.  Forafmuch 
 therefore  as  every  Communicant  is  before  this  M- 
 tar^  as  a  Condemned  A<fan^  and  muft  fuffer  for  his 
 Sin?,  either  in  his  own  Perfon  or  fomething  elfe, 
 iif  there  continues  Itill  a  Law  of  Redemption  znd 
 Exchange ,  whereby  Punifnments  ar^  transferred 
 from  one  Creature  to  another,  and  from  w^  to 
 our  Saviour  Chrift^f/wx,  yet  certainly  (as  Crimi- 
 nals are  wont  to  do  in  the  like  cafes j  we  (hould 
 receive  our  acquittal  or  difcbargc  ma  \c\-y  bumble 
 inanncr  •,  and  fo  treat  this  holy  Oblation  (c)  with 
 great  Religion  and  Reverence  according  to  the  Cujlotn 
 of  every  Churchy  with  a  comely  Hahit^  modefi  behavi- 
 our^  fobvrly  and  dev6utly  with  the  head  uncov^red^ 
 
 and  With  a  bended  kme After  the  Example   of 
 
 Chrid,  when  he  was  juO-  going  to  be  made  this 
 SiKvif'.ceMe  I  tilled  down  andprayd, —  (d)To  teach 
 
 {'.))  Di-monft.  Evsng.  1  i .  c  i o.  (c)  Hofpiniap  Hift.  Sacra. 
 U)  ilofllnf.  deGenicuht/     ■  •    ^  ■ 
 
The  Fourth  Dialogue,      .     407 
 
 all  Spiritnal  Sacrificers^  to  ufe  the  fame  kneeling  in  their 
 devotion  and  prayers^  which  he  begm  in  the  Profitia* 
 tory^  and  all  fufficient  Sacrifice  for  Sin. 
 
 Nor  is  this  the  only  oblation  we  make  at  the 
 Holy  Coramnnion.  For  therein  we  fit  forth  our 
 Prayers  as  the  incenfe^  and  the  lifting  up  of  our  hands 
 
 as  the  Evening  Sacrifice We  tender  the  Sacrifice 
 
 of  Praife  and  Thankfgiving,  and  therefore  the 
 Commnnicants  eat  and  drink  (e)  kneeling^  as  a 
 figntfication  of  their  humble  and  grateful  acknowledg* 
 ment  of  the  benefits  of  Chrifi^  therein  given  to  all  veor-* 
 thy  Receivers.  And  then  alfo  (fj  we  prefent  unto 
 God  ourfelves^  our  Souls  and  Bodies  to  he  a  reajona^ 
 ble^  holy  and  lively  Sacrifice  unto  him  —  And  irj 
 what  gefture  can  this  be  better  done  than  what 
 the  Saints  in  Heaven  ufe  ,  {g)  for  they  fall  before 
 the  Throne  on  their  faces  and  worfhip,  faying, 
 Blejjing  and  Glory  ^  and  Wifdom^  and  Thankfgiving^ 
 and  Honour .^  and  Power ^  and  Might  be  unto  our  Cod 
 for  ever  and  ever. 
 
 B.  But  we  ought  to  have  a  great  regard  to  the 
 Confciences  of  our  Bfethren^  who  are  fcandalized  at 
 this  gefture^  and  who  feeing  us  kneel  before  theTa- 
 ble,  may  fuppofe  y^Q  adore  x.\[q  Elements,  and  give 
 too  much  countenance  to  Tranfubjlantiation ,  which 
 yet  in  point  of  Doftrine  we  declaim  againft,as  zRo-^ 
 tni/h  invention  brought  into  the  Church,  more 
 for  the  Honour  of  the  Priefi  than  the  Glory  of 
 God. 
 
 A.  Our  kneeling  at  the  Sacrament  would  be  no 
 oiFence,if  Men  did  but  ask  what  the  Church  meant 
 by  it.  Her  words  are  thefe. :  — ^(Jj)  Whereas  it  is 
 ordained  in  this  [Communion]  Office^  for  ths  Jd^ 
 
 CO  At  the  clofc  of  the  Kubrick,  Poft  Cotnmun.  (/)  Pray, 
 er,  Polt  Communlo.  (g)  RcfcI.  7.  iz.  {b)  Dcclarat.  polt 
 CptpmunipR, 
 
 Dd  4,  minifiratm 
 
4f  S     ,    The  Fourth  VUlogue. 
 
 pmiJliraUoHof  the  Lord^s-Suppcr^  that  the  Communis 
 cants  (Ijoidd  receive  the  fame  kneeling— yet  leji  the  fame 
 hnecling fhould  by  any  Perfons ^cither  out  of  ig;:oYance 
 and  infirmity^  or  out  of  malice  and  ohfltnoiy^  be  mif- 
 ionjlru-ed  and  depraved^  it  ts  here  declared  that  thereby 
 vo  Adoration  is  intended^  or  ought  to  be  done  cither  un- 
 to the  Sacramental  Bread  and  IVine^  there  Bodily  re- 
 ccived^or  witoany  Corporal  prefence  of  Chrift' s  Natural 
 flcfh  and  blood,  for  the  Sacramental  Bread  and  Wine^ 
 remain  ft  ill  in  their  Natural  fubftances ,  and  therefore 
 vuiy  not  be  adored  (for  that  were  idolatry  to  be  abhorred 
 by  all  faithful  Chrijlians)  and  the  natural  Body  and 
 jilood  of  our  Saviour  Chrijl^are  in  Heaven  and  not  here  ^ 
 j.t  being  againft  the  truth  of  Chrift^s  Natural  Bcdy^  to 
 
 be  at  one  time  in  more  places  than  one (i)  We 
 
 adore  God  in  tlie  myfteries,  but  not  the  myjlertes-^ 
 
 in  the'  Sacrament,  but  not  the  Sacrament *-H'e 
 
 '(vill  worfljip  in  the  place  where  his  feet  Jlood.WtW  faith 
 Chsmicr,  Intheplace^  but  not  the  place  itsfelf:  So 
 we  worfliip  /'«  the  FMcharift^  but  we  vvorfliip  not 
 the  Embarift,  We  kneel  before  the  Table,  but 
 \VQ  adore  neither  the  Table  wof  any  thing  on  it, 
 though  we  have  from  that  Table  fuch  tcitimonies 
 ofthc  divine  Favour,  as  move  us  to  worfhip  God 
 vvho  is  fo  gracious  to  \M.T\\Q.Papift  adores  theBread 
 nnd  Wine^  yet  not  as  Bread  am  Vy'fne^  but  as  their 
 fubfrance  is  fuppofed  changed  and  made  the  very 
 Bcily  and  Blood  of  Chr ill ^  that  Body  which  he  had 
 liei'c  on  Earth,  and  which  the  Difciples  literally 
 VVorftiippcd.  But  it  is  hard  to  charge  us  with 
 vAvdt  they  think  or  do.  -Let  the  abufes  be  to. 
 thcmfelves.  And  if  they  will  adore  the  Sacra- 
 inent,  v.e  cannot  help  it.  Our  care  is  to  Wor-. 
 Ihip  6^eff  alone,Vvhi!e  ihzSacranuyit  is  Adminiftred. 
 
 (i)  Chi^y^ier  Lib.;. -df  Each,  f.  7.   %.  j.yicl.Mprney  de  Mi0a.- 
 
 •  If 
 
 A  m 
 
7he  Fourth 'Dialogue.  409 
 
 •If  Men  were  to  be  frightned  from  holy  things, 
 becaiife  they  are  ill  iifed,  we  ihoiild  not  lay  by  the 
 Eucharifl  alone,  but  rejeft  Ba^tifm^  throw  away 
 the  B'Me^  and* in  (hort,  have  no  Religion  at  all. 
 For  heretofore  on  the  one  hand,  a  very  great 
 ftrefs  was  laid  on  trinal  Merfwn  in  Baptifm^  and 
 by  this  means  fome  crafty  heads  defign'd  to  pre- 
 judice the  Vnity  of  the  Godhead,  {k)  Eiinomius 
 on  the  other  hand,  introduced  fmgk  Mtrfton  to 
 deftroy  theTnmf^,  (/)  or  as  Zonaras  fpeaks,  to 
 confound  and  contrail  the  holy  Trinity  into  one  Ferfon— 
 Mull  we  therefore  not  Baptize  at  all  ?  Then,  as 
 to  Scripture ,  what  Book,  what  Chapter  of  it  is 
 theiQ^ which  this  or  that Heretick^^'i  notrejededor 
 blafphemed  or  wrefted,  muft  wc  therefore  throw 
 it  by  and  never  read  it  ?  And  laftly,  for  Religi- 
 on in  general,  what  a  fair  fhew  do  fome  Men  make 
 of  ir,  who  yet  in  reality  have  no  Religion  at  all  ? 
 But  ihall  we  therefore  lay  it  allde,  becaufe  they 
 are  Hypocrites  ?  Shall  we  not  fay  our  Prayers,  be- 
 caufe others  never  Pray ,  or  Pray  only  out  of 
 VVordly  defign  ?  In  all  thefe  and  the  like  cafes, 
 we  are  to  reform  the  abufes  and  mind  the  thing. 
 And  though  in  particular,  thzhoVj  Euchariji  hath 
 been  all  along  expofed  to  this  misfortune,  fome 
 believing  it  barely  Bread  and  Wine^  without  rela- 
 tion to  what  they  fignify,  others  making  it  the 
 very  Body  and  Blood  of  Chrift,  and  accordingly  a- 
 dore  it,  as  the  Romanics  now,  yet  thefe  are  no  rea- 
 fons  for  us  to  renounce  it,  but  going  between  the 
 two  extremes,  we  treat  it  with  decency ^zs  becomes 
 s.Sarr anient  ;  and  if  we  hneel  while  we  continue 
 Communicants,  we  do  it  purely  in  reverence  to 
 Chrif^,  \vho  made  it  an  Ordinance -^  and  we  no 
 
 (k)  Sozom.  Eccl.  Ilift.  I  ^   c.  1^,  (/)  In  Can.  7.  Conp. 
 flopitant. 
 
41  o  The  Fourth  Dialogue, 
 
 more  Worlhip  it,  than  we  do  the  Wood  or  Stone 
 on  which  it  is  placed,  or  the  Minifter  from  whofe 
 hands  we  receive  it.  • 
 
 B.  But  to  adore^  or  to  ufe  an  adoring  geftnre  in 
 this  action,  though  it  be  immediately  direded  to 
 God  himfelf,  can  we  underftand  it  otherwife  than 
 a  more  fubtile,  or  more  refined  piece  of  Idolatry^  or 
 as  Durandus  foftens  it,  a  relative  IVor/hip^innocQQ.t' 
 ly  enough  expreft  before  an  Image,  without  ador- 
 ing the  Image  it  felf?  The  Old  Pagans  had  this 
 Evafion,  who  were  not  fuch  Fools  as  to  Worlhip 
 inanimate  matter^  but  only,  as  they  pretended, 
 thofe  Deities  the  things  refemhled.  Yet  the  An- 
 cient Dodors  for  all  that  call  'em  Idolaters  ^  nor 
 could  the  inward  intention  of  the  mind  fan6:ify  their 
 tifible  applications  to  the  Idol,  nor  excufe  the 
 charge  againfl:  *em,  of  being  impiouflydevoilt. 
 
 ji.  We  are  to  diflinguilh  between  a  Negative 
 Precept  forbidding  Images,  (as  in  the  Decalogue  J, 
 and  a  pofitive  infiitution  commanded  in  the  Gofpei. 
 The  fame  aftion  may  be  good  or  bad  diverfely  con- 
 fidered  :  And  though  to  kneel  at  the  Communion, 
 as  an  holy  Appointment,  is  decent  and  pious,  yet 
 to  kneel  before  an  Image  forbidden  in  Scripture  is 
 Idolatry  and  Will-worlhip.  We  read  in  the  Book 
 of  Leviticus^  that  God  was  wroth  with  Nadab 
 4nd  Abihu^  for  Offering  incenfe ,  yet  he  was  not 
 angry,  that  incenfe  was  Offered^  but  becaufe  it 
 was  offered    by  them^  with  Jlrang^  Fire  before  the 
 
 Zjord,  which  he  commanded  them  not ; -for  in 
 
 the  words  before  (m)  -he  accepted  that  which 
 Mofes  and  Aaron  offered^  becaufe  it  was  done  ac- 
 cording tq  the  Precept.  It  was  a  Sin  in  j4haz,  to 
 Worlhip  before  the  Altar ^  made  in  the  Fafhion  of 
 that  he  had  feep  at  Damafcus^  or  to  facrifice  on  it. 
 
 («)  Lev.. 9.  44,  •  * 
 
 yet 
 
The  Fourth  "Dialogue.  4 1 1 
 
 yet  tvva5  a  Duty  in  Sotomon  to  do  both  at  th^ 
 Ijord'i'AltaY  at  Jerufakm.  We  have  no  need  of 
 Subtleties  in  what  we  do  :  Nor  do  we  fiee  for  fe^ 
 fiige  tQ  the  intfntion  of  Men  to  fectte  us  from  Ido- 
 latry. They  who  adored  the  Goldefi-cdf  or  the 
 ^razjen-Serpcnt^  did  not  terminate  their  Devotion 
 there^  yet  it  excufes  'em  not  \  and  the  charge  of 
 falfe  Worfhip  js  not  unjuftly  Mt  6n  them,  though 
 they  might  pretend  thofe  Obje^is  rid  more  thaft 
 the  fenlible  reprefentations  of  God  their  Deli- 
 verer. We  declare  the  Bread  and  Wine  at  the 
 Communion  ykrf^  Myjlerks^  fandified  forw/c,  but 
 not  Jdoration.  Thev  are  an  Ordinance  of  Chrilt, 
 and  foweconfider'em,  and  corfie  to  'em  as  fuch-^ 
 we  eat  and  drink  in  Obedience  to  the  Ordaimr^  and  as 
 in  them  we  r^mchiber  him  a  Sacrifice^  fo  on  that  ac- 
 count we  adore  him  as  a  Saviour.  We  kneel  beforfe 
 the  Creatures  ^  true,  and  whfere  (hall  we  kneel 
 withov't  'em  ?  (n)  Solomon  on  his  knees  pray'd  be- 
 fore the  Jltar.  David  addrefl:  God  before  hi^ 
 Footfrool.  Bias  pray'd  before  the  Ptople,  beforfe 
 the  j^ltar^  before  the  Sacrifice,  In  what  place  fo-. 
 ever  we  are,  we  lift  up  our  Eyes  and  Hands  to 
 l^eaven,  yet  we  do  not  Worlhip  it,  no  not  asthc 
 Throne  ofi  God.  We  go  to  Church  with  our 
 Neighbours  to  Worfliip,  but  we  Worfliip,  nei- 
 ther the  Church,  nor  the  People,  (o)  It  is  the 
 Cuftom  of  thofe,  who  do  Penance  to  bwel  before 
 the  Minifterfrom  whom  they  receive  Abfolution^ 
 And  when  Men  are  Ordained.,  it  is  in  the  fame  ge- 
 fture,  and  yet  without  the  charge  of  doing  this 
 piece  of  Divine  homage,  to  the  Bi/hop  or  the  Mi- 
 nijler.  Though  then  it  be  a  found  Propofition, 
 ^hat  it  is  an  idolatrous  Ad  to  Worfliip  before  § 
 
 («)  I  King  %.  J4:  pr.jj,  5.    I  King  i9.  (p)  Vic}.  Forbei 
 Ijren.  i.  i»  c.  lo 
 
 Creature^ 
 
4t  1  The  Fourth  Dialogue. 
 
 Creature,  with  fuch  Thoughts  as  to  make  that 
 Creature  the  term  and  oh]eCi  of  our  Worfhip,  and 
 limit  our  Devotion  to  it,  either  for  its  own  fnke^ 
 or  as  it  is  the  Symbol  of  fomething  adorable,  as 
 whenthe  Apoftatizing  Jtipj  offered  incenfe  to  the 
 Braz^en  Serpent^  or  the  Romanijls  to  their  hnages^ 
 F cliques^  Cro/iand  the  like,  yet  it  is  not  Applica* 
 ble  in  this  cafe,  becaufe,  though  we  kneel  at  our 
 Prayers,  while  the  Bread  and  Wine  are  on  the 
 Table,  and  take  *em  when  confecrated,  as  an  ho- 
 ly Sacrament,  or  mean  for  God  to  convey  his 
 Grace  into  our  Hearts, and  as  a  Pledge  of  his  Love 
 to  us,  yet  we  confider  'em  no  further  than  as  a 
 Teflimony  of  the  Divine  favour  ^  and  we  no  more 
 Worfhip  'em,  than  we  Worftip  a  Ring,  Jewel  or 
 Goblet ,  the  King  might  beftow  upon  us,  and 
 which  as  from  the  King  we  receive  kneeling,  'And 
 though  thcPapiJls  in  general  have  another  Notion, 
 yet  fome  particular  Men  among  'em  are  not 
 afhamed  to  own  the  truth,  and  fay.  That  in  the 
 Eucharift  Clmfi  is  to  be  difcerned  by  the  mind  from 
 the  vi/iblefign^  and  he  is  to  be  adored^  and  not  the  Sa- 
 crament^ becaufe^  the  Elements  are  things  created  and 
 without  Life^  and  confequently  incapable  of  jidoration  : 
 For  it  is  not  enough  that  Chrifi  is  under  ^em^  becaufe 
 Cod  is  alfo  in  the  Soul  of  Man  as  in  his  Temple^  and 
 
 and  yet  God  is  Worfliipped^  and  not  the  Soul : 
 
 So  Suarez, 
 
 Briefly  :  Our  going  to  the  Sacrament  we  look 
 upon  as  a  Religious  A6:,and  one  diftinguifhing  in- 
 ftance  of  our  Chriftianity  ^  and  fo  we  call  it  in 
 tht  Prayer  after  the  Communion,  our  boundcn Du- 
 ty and  Service,  And  thereupon,  as  in  all  the  rell, 
 -Jb;  efpecially  this,  we  take  our  felves  obliged  to 
 do  it  in  a  verjt  reverent  and  humble  way^  and  up- 
 on this  reafon  we  iwW,  not  fo  the  Sacrament,  but 
 at  it  or  in  the  time  of  it,  as  a  facred  Ordinance, 
 lyhich  with  our  Prayei's  and  Praifcs  make  up  the 
 
 Service 
 
The  Fourth  Dialogue.  4 1  ^ 
 
 Service  of  that  Day^  or  thzfpart  of  the  Day  dedi- 
 cated to  his  Service. 
 
 And  in  this  the  (  ^ )  reformed  Churches  agree 
 with  us,  treading  in  thAJeps  of  all  the  Churches 
 before  'em.  And  thou^they  look  on  the  gefture " 
 as  an  indifferent  thing  ,  within  the  Liberty  and 
 Power  of  the  Church  to  alter  or  retain,  yet  to  fit 
 at  the  Sacrament,  they  take  for  fuch  an  overt  adof 
 inward  irreverence^  that  they  cannot  but  think,  ei- 
 ther the  Pagans  who  adored  their  Images  fittings 
 (according  to  a  Law  fathered  on  Numa^  requiring 
 Vt  jidoraturi  fedeant)  or  the  Arians  who  denied 
 the  Divinity  of  Chrifl,  muft  be  Godfathers  of 
 this  innovation.  Sofpeak  (c[)  two  Synods  in  Po- 
 land^  which  call  thefe  Men  Anans^  (or  in  the  new 
 Itile  Socinians)  Perfidious  defertet^^  unbelieving  run* 
 nagates^  who  place  Chrijl  on  the  fame  bench  with  them- 
 felves  ,  and  deny  the  Lord  that  bought  ^em.  jind 
 who  under  pretence  of  imitating  Chrifi  and  his  Difciples, 
 encourage  an  evilpaCiice  to  the  fcandal  of  Religion: 
 And  change  that  decent  geflure  approved^  and  ufed 
 throughout  all  Europe,  and  over  the  whole  World. 
 
 B.  I  muft  crave  leave  todilTent  in  that :  Fori 
 cannot  believe  this  Cuftom  of  kneeling  fo  Catholick^ 
 on  the  account  either  of  place  or  time^  as  is  com- 
 monly faid,  becaufe  not  only  in  thefe  our  Days 
 the  Church  of' Scotland^  many  in  England^  in  the 
 Vnited  Provinces^  and  elfewhere  ufe  fitting,  (as  I 
 think  they  fay,  the  Pope  doth  when  he  receives} 
 but  in  Ancient  times  the  Communicants  y?oo^  at 
 the  Sacrament,  as  Dionyfms,  Bifliop  of  Alexandria^ 
 informs  us  upon  this  occafion.  (r)  There  was  a 
 certain  Perfon  who  had  been  Baptized  by  the//e- 
 
 C/*)  Veterem  Ecclefiam  in  hoc  imitante:,  &C.  Forbc*  Iren. 
 I.  2.  c.  i6i  n.  I.  (^3  Concil,  lllodiflavienf.«  Can.  6.  Con- 
 cil.Pefricoyienf.  Art  4.  (-)  Eufcb.  Ecel  Hilt.  1  7.  c  9. 
 
 fetich^ 
 
4 1 4  The  Fourth  Dialogue. 
 
 ireticks^  and  who  afterwards  difcoveriag  how  much 
 it  differed  frOm  the  way  of  the  Orthodox^  m  cora- 
 pariion  of  which  he  found  the  otber(f  j  full  of  im- 
 piety and  blafphemies,  h^cpmes  to  Dionyftus  ft) 
 '  weepings  and  larimtting  hiKard  fortune^  and  dc firing 
 the  Bifljop  tobapttTiehim.  It  was  a  nice  point  ,  and 
 Dionyfms-  durft  notdepend  on  his  own  Judgment,. 
 but  writes  to  Xyflus  Bifliop  of  Rome^  and  defires 
 his  advice  ••  But  withal  lets  bim  know  his  own 
 Opinion;  that  for  his  part,  he  had  hitherto  de- 
 nied the  jyian  for  this  reafon,  Becauje^  faith  he, 
 he  has  beenpartak&rafall  the  injiances  of  Chriflian-lVoY' 
 fhip^  and^  among  the  reft,  (u)  he  has  often  Jlcod  at 
 the  Mtar^  ^?d  received  the  Sacrayncnt  of  the  Body  and 
 
 Blood  of  Chrifi,- Whereupon    (jv)     l^alcftus 
 
 («<4  well  he  might^nlskf-s  this  inference.  That  here- 
 tofore the  Communicunt^  went  up  to  the  ^Uar^  and  there 
 received  ftanding^  and.not  kneeling ^   as  is  now  in  pra-*, 
 
 £Hce.—-. This  is  confirm'd  by  that  Canon  of 
 
 the  iViVewe  Council  you  cited,  and  which  for  Uni- 
 formity fake ,  required  all  Churches  to  Jland  at 
 their  Prayers,  between  Eajler  and  Whitfuntide^  as 
 abo  on  every  Lord^s-day^  whereon  the  Sacrament 
 being  always  Adminiftred,  they  muft  be  fuppofed 
 to  CommunicateyJ^Mi^m^,  becaufe  the  C^«o«  makes 
 no  exception.  And  it  is  to  be  furpe<^ed,  that 
 this  Guftom  is  in  a  great  mcafure  owing  to  the 
 Decree  oi  Hoyiorins^  for  the  Adoration  of  the  Sa- 
 crament, this  geflure  being  very  proper  for  their 
 Doctrine  o^TranfubJiantiation^hnt  ill  becomes  thofe 
 who  explode  that  notion.     The    Language  of 
 
 di'/es  communicaturi  ad  altare  accedebafit ,  ibiq;  corftis 
 Chr:/}t  de  manu  Presbyteri  ft  antes-,  non  ut  hodie^  jlexis 
 .genthui^  accfpiebant—^WAl.  in  loc. 
 
 Chryfoflotn 
 
The  Fourth  Dialogue.         415 
 
 Chryfojlom  concurvs,  with  wKat  I  am  faying  ^  for 
 lie  complains  thus  or  the  remiflhefs  of  the  People ; 
 
 Jn  vain  we  Jiand  at  the  jiltar : where  you  fee, 
 
 though  he  calls  the  T^ife/e  an  Altar^  yet  theSacri- 
 ficers,  i.  e.  the  Communicants y^oo^  at  it.  BomiL 
 ad  pop.  jintioch. 
 
 A.  Your  Objection  is  plaufible.  But  to  An- 
 fwer  it  in  its  parts,  and  firft  for  Dionyftus^  who 
 calls  it  fianding^  and  fo  a  Critick  muft  needs  tran- 
 ftate  it.  Yet  moft  likely  thcBi/hop  intended  no  more 
 than  the  parties  pr€f€nce  at  the  Sacrament,  and  not 
 his  Gefiure.  And  his  queftion  to  Xyjius^  may 
 be  Ihortned  thus.  Whether  he  who  had  been  Baptized 
 by  an  Heretic\^  hut  had  lived  a  great  while  in  the  Com- 
 munion of  the  Clmrch^  and  eat  and  drunk  at  the  Holy 
 Table ^  ought  to  her ebaptizjed? 
 
 Now  that  the  vfoxdftanding  is  not  always  to  be 
 ilriftly  taken,  appears  by  feveral  examples  j  for 
 whereas  it  is  faid  ,  the  publican  flood  afar  off^  it 
 means  nothing  elfe  but  that  he  was  at  a  great  di- 
 ftance'from  the  Pharifee  in  the  Teniple,  yet  pro- 
 bably on  his  knees^  as  better  aufv/ering  ^the  dejedi- 
 on  of  his  Spirits,  and  the  great  confufion  he  was 
 then  in,  not  daring»to  lift  up  his  Eyes  to  Heaven  : 
 And  accordingly  the  Per^^^w  tranflation  faith,  {^In 
 genua  fe  dabat^  He  fell  on  his  knees.  And  fo  it  is 
 reported  of  Alary  Magdalene^  (z^  She  flanding  at 
 his  feet  behind  him^  i.  e.  being  behind  him,  and 
 kneeling^  for  other  wife,  how  was  fhe  able  to  wafh 
 bis  Feet  with  her  Tears^and  wipe  ^em  with  the  Hairs  of 
 her  Head.  'Tis  a  common  way  of  Speech,  we  do 
 or  we  do  not  jland  upon  this  or  that  thing,  when 
 we  mean  no  gefture  at  aU,  but  that  we  will  or 
 will  not  continue  our  Refolution  to   proceed,  or 
 
 (\)  9a<7a  Stan  J,  i.  e.  ^rtefens  ^  genihu:  innixa  ad  pedet 
 Chriflt.  A  Lapide  in  Luc.  7- J^- 
 
 forbear 
 
4t  6  The  Fourth  Dialogue. 
 
 forbear  what  we  defign.  So  that  confideriiig 
 the  way  of  the  Church  to  Adminiller  the  Sacra- 
 ment to  the  People  kneeling^  (according  to  that 
 rule  of  the  Fathers,  that  every  Man  mujl  adore 
 before  he  eateth^)  by  Viortyfius's  fianding^  is  under- 
 ftood  no  more  than  that  the  party  had  been  a  con- 
 (iant  Communicant  for  fome  time,  that  his  Princi- 
 ples were  found  and  good,  and  his  inclination  al- 
 together for  the  way  of  the  Catholicks,  without 
 any  regard  to  his  fitting ,  kneeling  or  Jianding, 
 However,  to  make  fome  improvement  of  this 
 part  of  your  exception,  I-  dcfire  you  to  remember 
 the  words  immediately  following  thofe  you  cit€d, 
 
 and  Jlretching  out  his  hand  to  receive  the  f acred  food 
 
 which  fhows,  eipecally  if  you  take ^^//e/m's  Com- 
 iilent  (whofe  Opinion  is  in  credit  with  you)  that 
 it  was  the  practice  of  ffeo/eii^j'j,  as  now,  for*  the 
 Prieji  to  give  the  Bread  and  Wine  into  the  hands  of 
 the  People. 
 
 But  you  obferve  the  Coi-incil -of  iVice',  required 
 fianding  all  the  time  between  Eajter  andWhitfuntide^ 
 and  on  the  Lorcfi-days^  whereon  to  be  fure  the 
 
 5^criW2ent  was  Adminiftred^ '■ — -I  cannot  deny 
 
 all  this,  yet  am  not  convinced  that  they  conti- 
 tinned  the /^me  ^e/wre  at  the  holy  Communion, 
 which  they  ufed  at  their  other  Devotion.  Becaufe, 
 though  the  latter  was  enjoined  to  be  done  Jtanciing 
 in  Ipnour  of  Chrilt's  Refurrection,  and  as  a  to- 
 ken of  our  belief,  that  we  are  to  rife  again,  yet 
 it  muft  not  be  forgotten,  that  the  Lord's-Supper  is 
 the  Jht'wing  forth  his  Pajfmi.  and  Dcath^  and  there- 
 fore it  calls  for  another  gelture,  as  reprefcnting  a 
 paflage  which  fell  out  before  Eajler^  and  fo  in  Con- 
 gruity  it  Challenged  another  kind  of  behaviour  ^ 
 And  while  thev  treated  our  Redeemer  as  aSacrifice^ 
 Bowing  or  Kneeling  was  more  fuitable,  though  un- 
 der the  llile  of  a  Triumphant  Conquerour^  and  during 
 the  time  of  fuch  a  Refiedionj  the  other  well  be-- 
 
 camc 
 
The  Fourth  Dialogke.  4 1  f 
 
 came'em.  However,  this  is- not  to  be  omitted^ 
 that  the  fame  Canon  takes  notice  of  another  gelture^ 
 which  People  had  been  accuftomed  to,  even  be- 
 tween thofetwo  great  FellivaU^  And  if  we  reftore 
 that  more  common^  and  more  ancient  practice,  there 
 is  no  harm  done.  For  as  it  then  lay  in  the  difcre- 
 tion  and  power  of  the  Cluuch  to  rnake  .that  Con- 
 ftitution,  fo  it  is  in  the  Power  of  the  Church  now 
 to  alter  or  model  it,  as  fhe  fees  occaiion. 
 
 As  for  Pope  Homrius^  I  am  apt  to  think  you 
 miftakethe  fenceof  the  Decree.  The  words  are 
 thefe.  Let  the  Priejl  infiru^  the  People^  that  when- 
 ever in  the  celebration  of  Mafs^thshofie  is  elevated^  they 
 reverently  Bow  ^    doin^  the  fame  when  the  Presbyter 
 
 carries  it  to  the  Sick. ■ — So  that  firft  this  is  to 
 
 be  done  at  all  times  when  the  holle  is  lifted  up^ 
 whether  in  the  CWf/j  or  Street-^  and  every  Body 
 is  to  Ihow  it  reverence,  whether  CGmmunicants  or 
 not.  And  the  geftureis  Bowing  not  kneeling.  And 
 in  a  word,  this  is  nothing  to  tiie  purpofe,  as  to 
 our  behaviour  at  the  holy  Table.  The  Hiltory,  as 
 1  take  it,  is  that  after  Inmcent  -had  made  his  De- 
 claration, that  the  Bread  was  the  Body.^  and  the 
 Wtne  the  Blood oiCWi^^  truly  and  ftiictly,  and 
 the  Elements  changed  by  the  Divine  Power,  into 
 what  after  Confecration  we  Sacramentally  call  'em, 
 then  //owor/fifhisSuccefTour,  decreed  that  the  Sa^ 
 cramcnt  ftiould  be  adored,  not  only  God  at  theSa- 
 cram.ent,  but  the  Sacrament  it  felf  upon  the  reafon 
 of  Tranfubjiantiation  ^  fuppofing  it  now  the  very 
 Body  and  Blood oiChiiH^  and  no  longer  Bread  a>id 
 tVine^  as  in  appearance  they  are.  And  this  ws 
 may  gather  from  their  way  of  arguing  in  the 
 Council  of  Trent.  For  as  foon  as  it  was  refolved, 
 that  by  virtue  of  Confecration,  there  is^a  tlrow^h 
 chmge  of  the  whole  fubftance  of  Bread  into  the 
 fnbftance  of  Chrift's  Body,  and  of  the  v;hole  fub- 
 fiance  of  Wine,  into  the  fubftance  of  his  Blood 
 E  c  {vs'hkh 
 
4  X  8  77?^  fourth  jyialogue, 
 
 ( which  Converfion^  fay  they,  is  aply  named  Tranfub- 
 jlantution)  they  fubjoin  as  follows,  There  is  left 
 therefore  no  room  to  doubt ^  but  that  all  the  faithful  ac^ 
 cording  to  the  received  cujlom  of  the  Catholick-Churchy 
 will  have  the  Sacrdwent  in  the  fame  veneration  as  God 
 himfelf^and  allow  it^  Latrix  cultum,  becanfe  rve  believe 
 the  fame  God prefent^  which  the  Eternal  Father  brought 
 into  the  World^  and  faid^  let  all  the  Jngels  of  God 
 
 Worfljip  him  ■• the  fame  the  Wifemen  adored^  &:c. 
 
 Now  for  our  parts,  we  no  more  regard  this  De- 
 cree^  than  we  do  the  Day  dedicated  to  the  hofle^ 
 which  they  call  the  Feflival  ofChrifl^s  Body.     How- 
 ever, notwithftanding  this  abufe  of  a  Worship- 
 ping geftnre  directed  to  a  wrong  object,  we  think _ 
 wc  have  no  more  reafon  to  leave  it  off  in  that  fence' 
 we  ufeit,  than  St  John  had  to  forbear  all  kneeling, 
 bccaufe  the  Angel  forbid  him  to  kneel  to  him." 
 As  for  St.  Chryfofiom^   a  very  few  words  will 
 
 explain  him.     We  fland  at  the  Jltar what 
 
 then  ?  ^nd  no  Mam  Communicates ^f or  fo  it  imme- 
 diately follows.  It  feems  the  People  were  grown 
 very  cold  in  this  duty,  and  the  good  Bifhop  com- 
 plains of  it,  becaufe  he  and  other  Miniltersy^oo^  at 
 the  Jltar^  expeding  'em  to  come  to  the  Sacrament, 
 but  they  declined  it.  However,  had  they  gave 
 their  Attendance,- St.  Cfc>7/q/?o?M'sy^^Mf//«^,  is  not 
 to  be  taken  for  a  Sacramental  geflure.  For  all  Mi- 
 nifters  now/c7>^(i,  mid  mult  ftand  to  give  the  Sa- 
 crament to  others,  though  when  themfelves  re- 
 ceive, they  do  it  kneeling.  His  (landing  means  an 
 invitation,  or  as  the  Sacrament  is  Adrainiftred  to 
 the  Congregation,  and  not  the  gefture  they  Com- 
 municated in.  To  conclude,  were  thefe  Argu- 
 ments of  any  ftrength  to  difprove  kneeling.^  yet 
 they  conwibute  nothing  to  juftify  fitting.  Stand- 
 ing and  Kncelmg.^  as  I  faid  before,  are  both  Religi- 
 ous ^  and  both  indifferent,  fo  that  the  Church  may 
 prefciibe  the  me  or  .the  other.    But  as  for  fitting, 
 
 to 
 
1[he  Fourth  Dialogue.  41^ 
 
 to  Tay  no  more,  'tis  a  very  irnverent,  unmannerly 
 habit  of  Body,  in  the  prefence  of  the  great  God ^ 
 at  whofe  Table  we  then  are^  and  we  appear  to 
 'have  little  value  for  the  Divine  fa>our,  while  we 
 axQ  feen  to  deal  {0  familiarly  with  him.. 
 
 But  we  are  now  come  to  the  place  where  we 
 mult  part  for  this  Evening,  and  I  believe  by  that 
 time  you  get  home,  you  will  want  a  Conveniency 
 for  the  gelture  you  have  been  pleading  for,  and 
 which  you  may  fafely  and  innocently  ufe  in  fuch  a 
 place  5  I  wifii  therefore  you  v)  ere  there  to  enjoy  it^ 
 for  I  doubt  I  have  tired  you. 
 
 -Good-Nrghti 
 
 E  e  1  The 
 
4^0 
 
 The  Fifth  DIALOGUE. 
 
 The  CONTENTS. 
 
 A       Reverent  gcfiuYe  h: comes  Frayer.     Prayer 
 one  great  work  of  the  LorcTs-day.     Reafons 
 for  us  to  Pray.     How  we  can  he  f aid  to  ho- 
 nour God.      Forms  of  Prayer  'vindicated. 
 The-Lord's-Prayer  twice  delivered.     Ihe  Liturgies  of 
 St.  James,  and  fome  other  Apjlles  illegitimate.^  yet 
 uincient.^  and  in  what  fenfe  they  may  he  called  Theirs.^ 
 whofe  names  they  hear.      The  former  jiges  abounded 
 joith Liturgies.     Theirnumber  reduced.     The  Councils 
 of  Carthage  and  Milevis,  on  that  fubjeil.     Juflin 
 Martyr's  c<r»  S'vva.^n  explained,     i  Tim.   2.  i.  a 
 Rule  for  Liturgies.     The  nature  of  Prayer  infers  the  _ 
 ufefulnefs  of  cQmmon-Pr ayer .     Miniflers  abfence  from 
 all  or  part  of  the  Dtvine  Service  mifunderflood.    Tf^eir 
 not  reading  the  Prayers  themfelves  excufed.     Readers 
 jiincient.  .  The  notion  of  Edification.^  proves  the  nccef- 
 Jlty  of  forms  of  Prayer.      The  Mihijler  the  Mouth, 
 but  not  tlj€  Mind  of  the  Congregation.     The  import  of 
 Amen.      St.  PaulV  praying  with  the  Spirit  cleared. 
 Our  Liturgy  not  Popifh. .   'Older  than  Popery,     jigrees 
 rather  with  the  way  of  the    Old  Gallican-C^;wrcfc. 
 The  Book  and  the  Compilers  of  it  burnt  by  Queen  Mary. 
 The  parts  of  t\je  Common-Prayer  examined.  Short  Pro)  -■ 
 srs^  and  the  ftime  Prayers  jujiified.     Difference  of  ge- 
 fUtres  in  the  Service.      Our  Ceremonies  vindicated^ 
 Romi/fj  cenfured:    The  reafons  why  the  Reformers  re^ 
 am\i  frnc.     Bi/Jjov  'Hooper'i  fcrupk  about  Epifco- 
 
 pat 
 
The  Fifth  Dialogue.  411 
 
 pal  veftments  refolved  by  Bucer,  'and  Peter  Martyr. 
 His  Op'mion  of  thefeventh-day.  The  reading  of  Lef- 
 fons  without  expq/ition.  Such  expo/itiom  introduced  by 
 Ezra,  and  the  reafons  of  it.  The  example  and  Prece- 
 dent of  our  Sermons.  The  Fathers  Preached,  every 
 day.  Short  Sermons,  'Twice  on  the  Lord^s-day^  ac- 
 cording to  the  necejjity  of  thofe  times.  Reading  of  the 
 ylpocrypha  excufed.  Repetitions  in  the  Liturgy^  and 
 often  repeating  the  LorSs-Prayer  vindicated.  What 
 were  the  Heathen  Battologies,  Some  other  Objeiiions 
 conftdered. 
 
 A.  "W*  Fear  my  moving  this  way  hath  occa- 
 
 I   fioned  your  Friend  to  leave  you,  if  fo, 
 JL  I  am  forry  and  beg  your  Pardon. 
 
 B,  There's  no  need  of  it,  Sir  ^  His  bufinefs  calls 
 him  away  :  And  though  I  was  unwilling,  being 
 alone,  to  part  with  him  before,  yet  upon  lo  good 
 a  change,  I  eafily  yielded  to  let- him  attend  his  af* 
 fairs  elfewhere.  I  fuppofe  you  know  him.  He  is 
 a  very  induftrious,  honeft  Man,  but  of  few  words, 
 and  therefore  not  fo  agreeable  or  fit  for  Conver- 
 fation. 
 
 A.  I  remember  his  face,for  he  comes  frequently 
 to  our  Churchy  but  as  I  haveobferved  always  late^ 
 which  makes  me  fufpeft  him  to  be  no  great  Ad- 
 mirer of  the  Prayers  ^  and  if  I  may  judge  of  his 
 PrinciplehY  his  behaviour^  he  thinks'it  an  ufelefs  Ser- 
 vice :  For  his  geflure  contradids  the  notion  of  a 
 Supplicant^  and  he  deals  with  the  Houfe  of  God  as 
 with  his  Parlour  ^  Sits  immediately  down,  and  fo 
 continues  till  the  Liturgy  is  over,  (a)  'Tis  true, 
 St.  Augujline  tells  us,  that  it  is  not  prefcdbed  how 
 the  Body  is  to  he  managed  in  Prayer,  provided  the 
 ^//«^ difcharges  it  felf well ; — —And  add^That 
 
 (a)  Non  eji  Pr^fcriptunif  Ike:  ad  Simplic 
 
 '  E  e  ^  foms 
 
4? 2         The  Fifth  Dialogue, 
 
 fbine  Votaries  fiood^  fome  kneeled^  and  others  pro- 
 firated  tbemfelves  on  the  ground.  And  fo  (b^ 
 Jujlin  Martyr  ,  and  (c)  St,  Cyprian  reprefent  'em 
 fi^inding.  (d)  And  Clemens  of  Alexandria  faith, 
 that  when  they  pray'd  they  threw  themfdves  on  the 
 ground.  So  (e)  -^motm^,  that  they  did  either  i^wed 
 or  prnflrate  themfelves  at  Prayer,  (f)  as  did  the ' 
 Qhrijlian  Soldiers  in  the  Emperours  Army.  All 
 which  geflures  are  ftgnificant  enough  to  Ihow  their 
 concern  and  humility  :  And  a  Man  according  to  the 
 ftace  and  condition  of  his  Body,-  may  innocently 
 ufe  which  he  pleafes  to  exprefs  his  Devotion  by, 
 where  the  Church  and  his  Governours  have  lett  him 
 at  Liberty,  But  wc  never  read  of  a  '^id^^  ^  fitting  ac 
 his  Prayers :  That\  a  gefture  too  fiee  and  familiar 
 to  pretend  Adoration  and  VVorlhip^  and  it*  is  a 
 piece  of  irreligion,  fome  what  worfe  than  not 
 praying  or  not  coming  to- Church,  to  be  fo  puhlick- 
 ly  irreverent^  when  wc  would  be  thought  pious^ 
 and  thereby  invite  others  to  follow  our  Examples. 
 For  my  part,  as  I  look  on  the  Lord's-day  to  be  a 
 Day  of  Prayer^  fo  I  take  the  Church  to  be  the  Houfe 
 of  Prayer.^  as  the  Scripture  and  (g)  the  Ancients 
 fall  it,  and  therefore  they  who  pray,  ought  to  ad- 
 drefsGod  Qo)  with  humility  and  tears,  and  not 
 >vith  a diforderly  and  impudent  carriage.  When 
 then  on  fuch  a  Day^  I  come  to  fuch  a  Place^  I  con- 
 sider my  fclf  obliged  to  anfwer  the  end  of  my  be- 
 ing there,  and  not  prefcntly  feat  my  felf,and  abide 
 
 (k)  Apolof.  2.  (c)  De  Orat.  Dom.  (J)  Strom.  I.  7.  (e) 
 Contra  genr.  '/)  Eufeb.  Ecd.  Hift.  I.  5.  c   5.  (g)  etl  n  6eK 
 
 't,KK7.mcie/A  btv.oi  'TTf^oiV'^^v  K'^.y)v]-Jii  "       Balfam  in  1  %• 
 
 Can. Cone.  \\\Trullo{jo}  ij.{Ja  Jc^K^Vioy  )y  7A'rHVa)(n>:i^  •}  (lija 
 d7ii-!]-6  }L)dveuJ^ai  '^fM^']oi'---~ihi(\.  Ihtramu;  temfla  cowpofi- 
 ii--viittum)ubrnicti'mus^  m  cmve  argumintuinmodejltts  Hn- 
 girpur.  Scnec  Nat.  Qu.  I.  V-  c.  30; 
 
 ^  '  •       '  •'  in 
 
The  Fifth  Dialogue.  4 1 ; 
 
 in  that  gefture  during  the  Divine  Worfhip,  as  if  I 
 had  fo  much  wearied  my  felf  in  getting  to  the 
 Churchy  that  now  I  had  nothing  elfe  to  do  but  to 
 eafe  ijie  for  an  hour,  and  then  recovering  Breath 
 and  Spirits,  return  home  again. 
 
 B.  Surely  there  is  more  than  that  in  it. 
 
 j4.  You  mean  the  hearing  of  a  Sermcn.  Which 
 if  done  on  a  Religious  fcore,  and  as  an  Ordinance  of 
 God,  the  carriage  of  a  Man  in  the  whole  Service, 
 .would  beDecent  and  Correfpondent  to  fuch  a  Prin- 
 ciple. But  this  being  apparently  otherwife  ,  the 
 Religion  of  fuch  hearers,  mult  be  conftrued  into 
 what  the  Athenians,  went  to  Mars^-hiW  for ,  to 
 hearmvps^  wherein  indeed  they  gratify  Curiolity, 
 and  may  ferve  themfdves^  but  not  God.  But  this 
 Chrijlian-Sabbath  is  intended  for  us  to  v/alk  in 
 God's-voays^  not  our  Own,  It  is  feparated  and  fan- 
 dified  for  his  Honour  and  Worfhip:  And  though 
 the  hearing  of  thofe  Divine  Le^ures^  (if  fo  takenj 
 are  very  neceflary  for  ourinllrudionand  reproof, 
 and  thereby  we  fhow  refpeft  to  the  Author  or 
 thefe  Holy  Appointments, yet  it  Ihould  be  ever  re- 
 membred  that  our  Prayers  and  Praifes^  are  more 
 properly  the  Service.  And  though  we  obey  God 
 in  giving  due  attention  to  his  word,  yet  then  on- 
 ly we  are  faid  to  Worlhip  and  Glorify,  and  do 
 him  Reverence,  wheii  we  are  feen  on  our  knees, 
 and  in  that  humble  manner  acknowledge  his  Sove^ 
 raignty^  Power  ^  Wifdom  and  Mercy -^  and  on  the 
 fenfe  of  thefe  Attributes  make  our  Supplications, 
 and  zealous  AddreflTes  to  him. 
 
 B.  Undoubtedly,  Prayer  is  one  great  work  of 
 this  Day^  And  if  Paul  faith,  we  are  to  prayirith^ 
 out  ceafmr^  and  Luke^t\\2it  Men  ought  always  to  p'ay^ 
 or  be  by  a  good  Habit  ever  difpofed  to  it,  and 
 ready  to  pei^form  it  on  all  Days^  when  our  ordi- 
 nary affairs  permit  ^  fo  more  efpecially  is  this  to 
 be  done  on  X.\\!zLord'i^Uy^  which  is  diltinguiHied 
 
 Ee  ^  fvom 
 
4^4         '^^^  W^^^  Dialogue, 
 
 from  all  others  on  that  account,and  whereon  all/?- 
 cularhu^mtk  is;*adjourn'd  &  removed  to  a  diftance, 
 that  we  rnay  be  able  to  follow  this  the  bet- 
 ter. • 
 
 yi:  Can  any  reafonable  Man  forget  this  inilance 
 of  his  Homage,  to  the  Lord  of  Heaven  and  Earth, 
 when  he  reads  flich  Scriptures  as  tell  him, that  God 
 made  us  and  not  we  purfdvcs  ^  that  in  him  we  live 
 move^  and  have  a  Being  -^  in  a  word,  that  he  alone 
 fubfifts  of  himfelf  and  hath  everyCreature,and  eve-- 
 ry  fecondCanfe  link'd  to  hisChair, being  altogether 
 managed  and  direfted  by  his  Providence  ?  This,  if 
 we  are  once  perfwaded  of,  we  cannot  but  apply  ^ 
 curfelves  to  him  for  Life ,  Health  and  Protedi- 
 on  ^  and  this  application  being  made  by  Prayer^  is 
 the  reafon  why  we  fhoiild  Tray  to  him. 
 
 A  Truth  fufficiently  clear'd  to  us  by  the  Light 
 of  Nature :  And  therefore  the  Heathens  had  aGod^ 
 to  invoke  for  every  thing  they  wanted,  attri- 
 buting all  relief  to  x.\\zBivine  Power ^  though  they 
 grofly  erred  in  the  notion  of  the  Diime  Vnity. 
 And  of  this  the  Magnificence  and  furniture  of  their 
 Temples  vv'cre  plain  demonftrations,  for  they  con- 
 fifted  of  prelents  almoft  nnmberlefs,  promifed 
 and  vowed  in  their  Prayers  for  Jafcty^  vi&ory  or 
 any  other  fuccefs.  And  we  may  obferve  in  the 
 ^ihk,  th.it  the  name  of  ill  Men  is  rendred  by  this 
 PeripRrjalis,  They  feck  not  after  Gnd^  they  work  wick- 
 ednefs^they  have  not  called  upon  God — -And  pertinent 
 is  the  remark  of  the  CWficf  (fojParaphrafe  on  Gen, 
 A..16.  fpeaking  of  thofe  tirnes  when  Enss  was  born^ 
 then  were  Men  fo  Prophane^that  they  djd  not  call  on  the 
 
 Name  of  the  Lo^'d Yet  it  feems  not  fo  Pro- 
 
 phar-e  as  to  cnll  upon  no  God,  but  they  millookthe 
 pbjcct,  they  did  not  call  on  the  Name  of  the  Lord . 
 
 ',"1 '  . 
 
 C'jj  Tuj)c  frofianii  erant  homints  ut  non  orarent  in  no- 
 
 "        '  '     Briefly, 
 
Tfje  Fifth  Dialogue.  425 
 
 Briefly,  to  attempt  the  enjoyment  of.anyG"W,pr 
 to  expeft  the  remov^of  any  Evil  without  God, 
 and  without  thefe  AMrefles  to  him,  if  it  hatli 
 not  fome  fhare  in  the  Mheifi'^s  Creed ^Thzt  indeed 
 there  is  no  God^  or  of  the  Epicure's^  That  he  inter- 
 meddles not  with  matters  here  below^  yet  to  give 
 it  the  fofi"eftturn,'tis  very  ^Tcaifiupidityj)r  Caufes 
 a  fufpicion,  that  we  believe  fome  kind  of  indepen- 
 dency in  onrfelves,  and  that  by  our<)wn  ftrength, 
 cunning  or  power,  we  can  do  very  well  without 
 him.  Whereas  alas  !  Should  he  be  once  provoked 
 to  withdraw  his  hand  ,  which  continually  fup- 
 ports  us  ,  down  we  mull  fink,  and  in  a  moment 
 moulder  away  to  nothing  For  we  are  not  in  the 
 lea  ft  able  of  ourfelves^  to  help  ourfelves^  but  all  our 
 fujjiciency  is  from  God.  Nor  can  ire  receive  any  things 
 but  it  mujl  be  given  us  from  above.  In  ficknefs  he  is 
 our  Thyjkian  ^  In  diftrefs  our  Deliverer  j  In  dan- 
 ger our  Fefuge  ;  ji  prefent  help  in  Trouble.  But  then 
 it  is  required,that  we  {aY^Help.,Lord^or  we  Peri/h  :• — 
 Majlcr^  A4HJler^vpe  Perijh :  Help  us  noWjO  Lordr 
 
 O  Lordjave  Vs.^ 
 
 Yet  it  is  not  to  be  thought,  but  that  without 
 any  formal  reprefentation  of  our  wants,  God  hath 
 Jnjlght  and  Wijdom^  enough  to  underftand  'em, 
 and  as  our  Lord  fpeaks.  Be  knows  that  we  have  need 
 
 of  all  thefe  things  :— Which  is  the  reafon,  the 
 
 (i)  j^ddmiani  went  on  to  deny  the  necefTity  of 
 Prayer^  however,  he  requires  us  to  fpeak  of 'em, 
 if  only  by  that  means  to  (k)  imprefs  our  own 
 Hearts^  and  bring  us  toa  truefenfe  of  his  M-fuf- 
 
 (i)  Deum  a  nohti  frecandum  (^  orandum  effe  negavt 
 Aiamiam^  quia  (ch  iffe  per  fe  quibm  egeamus.  Clem. 
 Alcx.Stro.  I  7.    [k)  -^d  farandos  antmos  ut  ardenttus  ore- 
 
 tnui Aretius  in  Matth.  6.   Excitando  non  indicando 
 
 Grot-  Vt  vires  mJlraf'-r/riCifetnuSy  &c.  Reiichlin.   de  Art, 
 Cal^alJ,  3. 
 
 fclency 
 
4 1 6  T/;^  Fifth.  Dialogue, 
 
 ficiency  to  help  us, and  of  our  incapacity  to  help  our- 
 felves.    He  that  is  unwilling  to  own  his  neceffities, 
 'tis  to  be  fear'd  his  Tride  hinders  him,  and  Pride 
 jU  becomes  a  Beggar.  When  a  Man  is  in  ftreights, 
 'tis  a  folly  and  2i  fault  not  toconfefs  it  to  a  humane 
 Bencfa^our^  but 'tis  a  5m  to  be  fullen  and  (ilent  be- 
 fore him  who  i^Divine.'^ox  altho'  we  may  fuppofe 
 both  to  know  what  his  Condition  is  without  fuch 
 difcovery,  yet  both  probably  on  the  fame  reafon 
 will  fhut  their  Eyes,  becaufe  it  too  often  happens, 
 that  People  do  not  value  the  relief  which  comes 
 unfonght,  as  a  Jewel  is  quickly  flighted  that  cofl  us 
 nothing :  So  that  this  conlideration  makes  Men  not 
 over  forward  to  throw  away  their  favours,much  lefs 
 is  it  to  be  expected  that  God  fliould  His.  When  we 
 are  in  want  and  fure  of  fnccour  if  it  be  defired, 
 would  it  not  be  an  inexcufable  madnefs  to  neglect 
 asking  it?  Certainly  he  that  is  thus  regardlefs  of 
 his  own  welfare,  deferves  the  utmoft  misfortunes 
 that  can  befal  him  ^  and  no  matter  if  he  continue 
 Toor  or  IVeak  for  ever,  if  he  will  not  be  at  the  ex- 
 pence  or  uneafinefs  of  a  Prayer  to  befeech  God  to 
 pity  him.  And  thus  you  fee,  intereft  invites  to  Ad- 
 drefs  that  Almighty  Power,  which  alone  is  able  to 
 do  us  good.      And  becaufe   we  are  perpetually 
 wanting  fomething,  in  fome  way  or  other,  which 
 we  cannot  help  ourfelves  to,  without  his  alTift- 
 ance,  therefore  on  this  reafon  we  are  always  to 
 Pray  to  him.  But  ftill  'tis  a  Duty  on  another  fcore, 
 becaufe  in  thefe  Add  relies  we  fet  forth  the  Ma- 
 jcj'Iy  and  Goodyiefs  of  God,  and  at  the  fame  time 
 both  Pray  to  him  for  our  own  benefit^  aadalfo  exalt, 
 and  d')him  honour^  by  declaring  before  him  and  all 
 the  World,  that   without  him  we  ^r^  and  can  be 
 mtbtyig.So  that  fhouid  a  Mental  Praye)\in.  any  Room 
 or  in»  any  gefture,'  be  "offered,  and  fo  well  taken 
 as  to  gain  relief  to  our  own  wants,yct  with  refpeft 
 '  to  God  and  his  Glory,-  phllck  Places^  and  another 
 
 fort 
 
Tf)e  Fifth  Dialogue,  A^if 
 
 fort  of  behaviour  mufl  be  much  more  reqnifite  and 
 proper.*  For^the  Holy  Scripture  requires  us,  To  ki 
 our  Light /hine  before  Men^  that  they  may  fee  our  good 
 VVork:^  and  he  invited  to  glorifie  our  Htavenly  Fa-' 
 ther  \  An3  we  are  to  confefs  Chrifl  before  Afen^  that 
 he  may  confcfs ^s  before  the  holy  Angels  \  And  there- 
 fore for  thefeends,  it  is  very  neceffary  to  appear 
 in  the  Church  on  thefe  Days^  alotted  the  Divine 
 Worfhip  ,  and  acquit  ourfelves  there  in  fuch  a 
 manner,  as  may  convince  all  the  beholders  of  the 
 Awe  and  Reverence,  we  have  for  God,  which 
 wetefl^cby  ourmot/e/f  and  humble  carriage^  and 
 of  our  dcpendance  on  his  Proridence,-  which  we 
 fignify  by  Praying  to  him. 
 
 Nor  doth  this  in  any  degree  Contradict  the 
 Notion  of  God's  Being  perfectly  happy  and  per- 
 fedly  Honourable.  For  though  in  ftridnefs  of 
 Language,  to  honour  any  Perfon  fuppofes  his  Sta- 
 tion capable  of  improvement  ,  and  prefumes  a 
 Power  in  t>sto  give  it,  as  Honour  is  faid  to  depend 
 on  the  Honourer^  it  being  in  every  Man's  Breail:  to 
 value'hisNeiglibour  as  he  pleafes)  yet  this  is  not 
 God's  cafe,  who  is  infinitely  great,  and  whofe 
 Glory  will  not  admit  inore  or  lefs  from  his  Poor 
 Creatures.  No,  his  Majefty  is  Effential^  not  lean- 
 ing on  the  fancy,  jind  will  of  thofe  under  him, 
 like  the  Grandeur  of  Princes,  which  ftands  whol- 
 ly on  the  People's  Obedience  :  But  as  for  God,  'tis 
 impofiible  to  EcJypfc  his  gveatnefs,  nor  are  we  able 
 to  give  it  7nore  Ltiflre  than  what  it  already  hath. 
 So  that  the  words  vulgarly  underilood  imply  an 
 abfurdity,  and  we  fccm  to  forget  the  Nature  of 
 God,  when  we  talk  of  magnifying  him.  And 
 truly  to  look  upwards^  the  Language  is  improper, 
 thQGreatnefs  of  God,  like  his  Nature,  being  lim- 
 ply unalterable.  Yet  to  look  dowmvards^  and  a- 
 bout  us,  it  may  very  ^Kfk  pafs  ^  and  confidering 
 the  humour  and  prafiice  of  the  World,  with  re- 
 
4^8  The  Fifth  Dialogue. 
 
 fped  to  them^  we  may  be  faid  to  give  Honour  to 
 God,  though  as  to  himfelf  he  can  receive  cio  Ad- 
 dition, becaufe,  whether  we  will  or  no,  heis^  and 
 mult  be  Godblejfedfor  ever.  However,  we  magni- 
 fy him,  when  we  acknowledge  his  Power  to  do  all 
 things  ^  his  Wifdom  to  Order  all  things  for  the 
 bell;  his  Ommfcience^  or  Univerfal  knowledge  to 
 fee  and  underftand  very  Thought,  Word,  or 
 Adion,  though  never  fo  filently  faid,  or  fecretly 
 done  •,  his  Mercy  to  pity,  and  receive  an  humble 
 penitent;  his  Juf  ice  to  reward  or  punifh,  as  Men 
 Ihall  deferve  in  this  Life  •  his  Veracity  orfaithful- 
 nefs  to  make  good  all  his  Promifes ;  his  PrSvidencs 
 to  manage  the  Univerfe,  and  take  care  of  thofe 
 who  rely  upon  him.— —And  therefore  as  on 
 the  one  fide,  he  that  difirufis  or  doubts  thefe  At- 
 tributes, as  much  as  in  him  lies,  lejjens  the  Deity, 
 fo  on  the  other  wt  glorify  God,  when  we  both  be- 
 lieve^ and  do  him  this  piece  of  right,  which  fuch  a 
 one  i^efufes  to  give  him.  And  when  we  are  found 
 on  our  knees  applying  ourfelves  to  him  in  an  open 
 manner,  then  more  efpecially  we  proclaim  him 
 great,  and  we  (how  all  our  Neighbours  the  Opinio- 
 on  we  have  of  him. 
 
 B.  What  you  fay  is  very  good.  And  without 
 fcruple  the  many  necefjitics  we  lie  under,  call  for 
 our  Prayers  :  And  I  am  convinced  'tis  more  for 
 God's  Honour  ,  when  thefe  Prayers  are  publickly 
 faid.  And  I  conceive  it  hard  ,to  find  a  Man  having 
 fuch  a  fenfe  of  Religion,  as  to  think  it  a  Duty,  to 
 go  to  the  publick  Service,*  but  mult  be  perfwaded 
 that  Prayer  and  Humility  become  the  place.  Yet 
 poflibly  thofe  Prayers,  to' which  you  give  the 
 Name  ofDivine  Worlhip,  are  not  fo  well  rellilh'd 
 by  tender  People^  who  yet  meet  and  join  in  what 
 they  can,  TO  avojd  thedanger  of /)w///o>;,  which 
 weakens  theintereft  oij^Protejlant  kcligion^  and 
 therefore  come  to  Cmrck^  though  they  diflike 
 fonae  things,  and  wifli  for  Amendment-,        A  So 
 
The  Fifth  Vialo'^ue,  419 
 
 A  So  far  "well.    This  was  Be^^a's  Judgment, 
 who  look'd  on  it  Sinful  to  feparatc  from  a  Church, 
 vfhtrein  found  Do^rine^  ^aHoly  Life^  and  the  ufe 
 of  the  Sacraments  is  kept  up.     And  fo  faid  not  only 
 BulUnger^  Zanchy^  and  others  abroad^  but  our  own 
 old  Puritans  at  home^  v^^ho  aflerted  in  their  Wri- 
 tings, thatffe^' were  bound  in  Confcience  to  Com- 
 municate with  the  Church  of  England  j  and  to  pre- 
 ferve  Vnion^  go  as  far  as  they  were  able.     I  wifli 
 our  Modern  Dijfenters  were  of  the  fame  mind,  and 
 follow'd  that  rule.     And  the  rather,  becaufe,    I 
 have  a  Charitable  thought,  thatfuch  Men  who 
 comply  in  fome  particulars  have  no  prejudice  a- 
 gainft  the  £eji^  but  are  ready  to  yield  as  foon  as 
 with  fafety  they  can.     This  partial  conformity^  tho* 
 fome  are  apt  to  call  it  interefi^  feems  to  me  to  be  a 
 •very  good  /ign^  for  I  take  'em  to  be  fuch  as  will  not 
 lofc  the  opportunity  of  better  information, but  are 
 willing  to  hear  what  the  C^mk^^  can  fay  for  herfelf. 
 •     And  if  they  find  her  reafons    convincing  they 
 may  hap'ly  at  length  fubmit  to  the  whole ,  as  hi- 
 therto only  to  fome/eip  points^  more  agreeable  to 
 their  prefent  perfwa{i(5n. 
 
 i^.Yourfenfe  of thefePerfons  is  fairand  juft.And 
 I  am  the  better  pleas'd  with  what  you  fay,  becaufe 
 fto  be  fmcere)  I  myfelf  have  an  intereft  in  it.  For 
 though  ever  Unce  my  Infancy  I  have,  and  will  con- 
 tinue in  the  Communion  of  the  Churchy  wherein  I 
 was  Baptizjed^  yet  fince  my  arrival  to  riper  Years, 
 and  been  able  to  difcern  Good  and  Evil,  I  have 
 taken  liberty  to  deal  with  Ha^  as  with  my  A'^- 
 tural  Parent^  whofe  Milk  I  fucked,  though  I  can't 
 approve  of  all  her  Conduct,  yet  Duty  and  Grati- 
 tude oblige  me  to  refped  her  as  my  Another. 
 
 A.  What  is  it  offends  you.-^  Do  not<he  Mim- 
 fiers  anfwer  their  Chara(^er,  and  perform  what 
 might  be  expeded  from  Men  of  that  Order  ? 
 
 B.  I 
 
4^0  The  Fifth  Dialogue, 
 
 B.  I  objed  nothing  againft  'em,  but  own  this  16 
 their  Cre(iit,that  their  Writings  teltify  both  their 
 Abilities  and  Courage,  in  ftemming  Pope?7,  when 
 like  a  flood  it  was  coming  on  us,  while  Others  fas 
 I  took  notice  J  were  more  c^itif/of^i  and  ftknt^  and 
 would  not  run  the  hazard  of  having  their  handis^ 
 and  Names  produced  againit  'em. 
 
 A.  Thofe  who  know  their  Hljlory^  and  have 
 honefty  enough  to  acknowledge  it,  cannot  but  be 
 feniible,  what  Streams  of  Blood  they  have  Ihed 
 lince  the  Reformation^  to  fecure  us  from  thofe  Er- 
 rours,  which  howcver,fom.e  People  dilingenuoully 
 charge  'em  with,  and  call  'em  Popi/hly  ajfe[ied^ 
 when  weighing  the  matter  without  prejudice ; 
 they  are  found  to  be  our  jlrongejl  Bulwarks  againfb 
 Popery.  And  I  am  almoft  perfwaded,  that  thefe 
 Mcn-wrongtheir  own  Confciences  by  fpeaking  q- 
 therwife  of  'em,  for  which  we  not  only  forgive 
 'em  ourfeives^  but  defireGoi^to  forgive  'em. 
 
 B.  The  little  iniight  I  have  in  the  controverfie 
 between 'em,  makes  me  look  on  'em  with  another 
 Eye,  though  perhaps  fomethings  may  be  ufed  in 
 the  Cburch^\Nhich  feem  to  t?end  that  way.  But  as  for 
 the  Men^  I  muft  confefs,as  far  as  I  am  Judge,  they 
 Preach  aod  I'T^y  vpell^  and  all  I  except  againll,  is, 
 that  where  there  are  fuch  excellent^//fs,  'tis  great 
 pity  any  prefer ibed/owz  Ibould  fo  much  hinder, 
 as  it  doth,  the  exercife  andufe  of 'em. 
 
 Ji  I  cannot  fee  how  the  /orw,  yoii  mean,  is 
 any  way  injurious  to  the  Mmijlers  gifts  •  or  why 
 what  is  read  in  the  Desli^  .Ihonld  be  thought  to  ex-  " 
 elude  the  Pulpit  Pr ay er^v^h^^n  in  an  orderly  manner 
 they  fucceed  one  another  in  the  Service,  which 
 one  might  think  fhould  be  better  accepted,  becaufe 
 carried  on  with  fo  much  variety.  And  here  by  the 
 way,  let  us  take'notice  of  the  indulgent  temper 
 of  tlie  prefent  Church,  in  fuffering  her  Miniflen 
 to  ivxnthat  into  aPr^'tr,  which  originally  was 
 
 and 
 
The  Fifth  Dialogue.  4;!* 
 
 and  ought  to  be,  no  more  thaft  a  piece  of  hiflrudi- 
 on^  to  let  People  underltand  xohat  they  are  to  Pray 
 for^  and  how  well  our  Liturgy  anfwers  that  F.nd. 
 This  the  Pre^c^er  infmuates  by  his  flanding  tiU  he 
 ,comt^iot)\zPater-Nofter ^  which  in  ftriftnefs  is  all 
 '  the  Prayer  he  (hould  fay  in  that  place,  and  which 
 he  delivers  kneeling.  All  this  I  fay,  and  more 
 the  Church  winks  at,  to  invite  thofe  who  make  a 
 fhew  of  tendernefs  in  joining  with  her,  that  we 
 might  all  of  us  ferve  God,  in  the  Vnity  of  the  Sprit 
 andthe  bond  1^  Peace.  But  then  (/)  though  I  am  not 
 again^  a  Grave^  Modefi^  Difcreetj  and  Humble^  ufe 
 of  Minijle/sgifts^even  in  Publick,  the  better  to  fit  and 
 excite  their  own^  and  the  Peoples  affeQions  to  the  pre- 
 fent  occafion^  yet  J  know  no  necejjity^  why  Private  and 
 lingle  Abilities  fhould  ^uitejujtle  out^  and  deprive  the 
 Church  of  the  joint  Abilities ,  and  concurrent  gifts 
 of  many  Learned  and  Godly  Meti,  fueh  as  the  com- 
 pofers  of  the  Service- Book  were^  who  may  in  rcafon  be 
 thought  to  have  more  gifts  and  graces^  inaUing  them  to 
 compofi  with  ferious  deliberation^  and  concurrent  ad- 
 vice Juch  forms  of  Prayer s^as  may  fc^y^^f  t/;e  Churches 
 common  wants ^  inform  the  hearers  under/landings  and 
 flir  up  that  fiduciary  and  fervent  'Application  of  their 
 Spirits  (wherein  conftfls  the  very  Life  and  Soul  of 
 Prayer)  than  any  private  Man  by  his  folitary  Abili- 
 ties can  be  prefumed  to  have.  Thus  the  Royal  Mar- 
 tyr, according  to  the  piety  and  judgment  of  all 
 Ages  and  Churches,  which  out  of  their  gi-eat  care 
 to  have  God  gravely  and  mannerly  ferved,  have 
 ufed  the  like  prefcriptions,  that  fo  their  Children 
 might  m  found  iror^^exprefs  their  Devotions.  A 
 Man  might  fay  a  great  deal  in  behalf  of  thefe  fonus 
 mgeneral  and  of  Ours  in  particular^  but  that  I  am 
 prevented  by  other s^  who  have  fo  well,  and  fo  ful- 
 
 (/)  'Eix&V  Ba(Ti?iyjh  c.i6. 
 
 ly 
 
4;  i  T/;e  Fifth  Dialogue. 
 
 ly  difcourfed  on  tliis  fubjefic,  that  now  we  can  only 
 repeat  their  words :  And  I  wifh  you  had  read  and 
 conlidered  their  reafons. 
 
 Perhaps  you  might  think  the  Argument  weak,  if 
 drawn  from  the  Pradice  of  JJeatbens^  who 
 had  their  certain  Modes  and  Rules  of  Worlhip,  as 
 appears  from  Homer  and  Herodotus.  And  whofe  ve- 
 ry Sacrifices  (in  which  they  obferved  a  conftant 
 Order)  were  but  the  Hiero^lyphicks  of  Liturgies^ 
 thofe  unbloody  Sacrifices  (tn)  \^nj),^ii  dv  aiiJ-aDcJAiQ 
 which  we  make  the  true  God  who  is  more  pure 
 than  to  be  pleafed  with  thofe  Abominations.  Nor 
 did  they  look  upon  the  repetition  of  thefe  Offer- 
 ings daily  done  in  the  fame  manner,  any  way  un- 
 acceptable to  their  pretended  Deities ,  but  was 
 rather  a  kind  of  Co;t/(?///o?J,  that  they  thought  'enr 
 conjiant  and  unchangeable^  always  the  fame  to  con- 
 fider  their  wants  and  anfwer  'em  upon  thefe  Ad- 
 drelTes.  So  were  thy  taught  by  the  Light  of  Na- 
 ture, and  fo  far  the  reafon  holds  good  with  re- 
 fped  to  us. 
 
 And  this  was  the  meaning  of  the  Jervifh  Oblations^ 
 and  Rites  of  Supplication^  whereby  they  who  come  to 
 God,  would  by  that  means  befpeak  his  favour  and 
 acceptance  ^  or  rather  as  fo  inaiiY  deprecations  or 
 forms  of  Prayer  to  God,  to  avert  or  remove 
 their  Calamities-,  According  to  that  oijofephus 
 concerning  Noah^  (n)  who  fearing  kjl  God  determi- 
 ning dcflruilion  to  AfenfJjould  in  every  Age  dronmthe 
 World^he  offer'' d  Sacrifices ^lefecching  bun  that  all  things 
 
 tnight  continue  in  their  fir jl  Order which  lail 
 
 words  explain  what  A'o.?l; intended  by  ImSacrificcs^ 
 and  that  was  to  beg  the  Divine  Favour.  AikI 
 without  doubt  in  all  fuch  cafes,  as  the  Modeofth^ 
 Oblation  was  always the/?wf,  fo  a  certain  form  of 
 
 (in)  SozoiT).  lib.  ».  cap.  14.  (»)  Jofeph.  Antiq.  1,  i-  c  4. 
 
 words 
 
The  Fifth  Dialogue.  43 1 
 
 fpords  attended  the  Adion,  though  till  the  Days  af 
 Mofes^  we  are  left  in  the  Dark,  and  can  only  guefs 
 at  'em.  But  afterwards  when  that  People,  like 
 other  Nations,  came  to  live  under  ConftitutioHi 
 and  Laws  J  we  find  'em  diredled  almoit  in  every 
 thing,  and  a  more  efpccial  care  was  taken,  to  fet 
 'em  Rules  or  Canons^  to  guide  'em  in  matters  of 
 Religion  .And  among  the  reft  (as  the  weightyelt 
 of  all)  Prayers  and  BleJJings  were  prefer ibed  'em^ 
 as  we  find  in  (0)  feveral  places  of  Scripture.  And  it 
 isexpreily  iliid  of  the  whole  Book  of  Pfalms^  that 
 it  wasdelivercd  by  Z)<:rz//^  into  the  hands  of  u^faph^ 
 and  his  Brethren  to  this  end,  (p)  to  give  thanhs' 
 unto  the  Lord^  a>idcaU  upon  bis  Name.  About  the 
 incarnation  of  Ghrift,  the  Liturgy  of  the  Jews 
 (belides  Pfalms  and  Lellbns)  eon  filled  of  eighteen 
 Prayers^  the  three  fi'fi  and  three  lafi  of  which  con^ 
 cern'd  God.,  and  the  reft  themfelves.,  and  their 
 Wants.  And  thefe  they  fometimes  faid  in  fiiU 
 lengthy  and  fometimes  cow^r.^c!?^'^  into  a  lefTerbulk, 
 and  to  all  of  'em,  the  Congregation  either  fub- 
 join'd  their  Jmcn^  as  in  the  Synagogues^  or  as  i.i 
 the  Temple.,  (q)  Blejfed  be  his  glorious  name  for  ever 
 and  ever. 
 
 Our  Lord  followed  the  Cujlom  of  his  Country 
 in  this.,  as  in  many  ot\)er  things  relating  to  Worlhip^ 
 And  as  the  Jeivifi  Doctors.,  bsfides  the  Common- 
 Prayers,had  a  particular  form  to  diftinguifh  fhem^ 
 and  their  Scholars :  So  he  was  pleas'd  to  propofe 
 that  Comprehenfive,  Ihort  Prayer  called  by  his 
 Name,  as  a  form  for  his  Difciples  to  Pray  by. 
 And  it  was  accordingly  u fed  by  'em  at  the  Admi- 
 niftration  of  the  Euehanjl.^  as  Gregory^  and  (r)  Pl.i^ 
 
 ^0)  Lev.  16.  21.  Num  6  23  Deut  it.  8.  arid  2^.  i?\ 
 iChro.  39.  3[o  Joel  1  17.  [f)  \  Chro.  16  7,  Ccf)  Liiihtfo't'i 
 Hor  Hcb  |V)  I'ctnts  uhi  confecntveraty  pater  7icJ}er  ord- 
 ttom  ujuf  efl.     Vh*.  in  vjt.i  Xyfti. 
 
 F  f  fin^ 
 
4;4  Tie  Fifth  "Dialogue. 
 
 tina  inform  us,  though  in  thofe  times  infpired, 
 and  direfted  immediately  by  the  Bkffed  Spirit. 
 And  all -C  hiirches  in  the  feveral  Agesof  Chriiliani- 
 ty  continue  it,and  look  on  it  as  a  proof  ot  their  Li- 
 turgies, as  we  for  what  is  now  in  practice  among 
 us. 
 
 JB.  The  Lord's  meaning  was,to  exhibit  in  thofe 
 words,  the  jlibjeCis  ^nd  matter  of  a\\  our  Prayers, 
 and  tofhow  V'h.it  we  are  to  Pray  to  God  for,  not 
 that  we  are  to  be  fupef ftitious ,  and  adhere  fo 
 {tridAy  to  t\iQ  Phrafes  themfelves.  For  we  read  in 
 Matthtvp^  where  he  explains  himfelf,  that  he 
 fpeaks  thus,  {y\<^i^  Pray  in  this  wife^  pray  thus^  not 
 ia  thefe  words,  but  as  we  well  tranllate  it,  after 
 this  niamicr— (j)  fo  Calvin^and  others  under- 
 hand the  Text,  that  therein  Chrift  did  not  com- 
 mand his  Difciples  to  pray  in  thofe  very  'terms, 
 hut  only  fct  before  'em  a  mode  I  of  Prayer^  to  which 
 ail  their  defiresand  petitions  were  to  refer. 
 
 yl.  Tlie  word  L'^^-'O  tia^h  not  always  that  la- 
 titude, but  frequently  iignifies  fo  much  exa&nsfs^ 
 that  tliere  is  no  room  left  for  the  leafl:  variation. 
 Asia  Numbers.  6.  23.  [J^aiivhoyntrujQ  7 bus  or  in 
 this  wife  you /hall  blcfs  the  People -not  by  imita- 
 ting that  form  of  Blcffing  there  fet  down,  or  ra- 
 ther taking  the  matter,  and  expreffing  it  in  words 
 of  yourov»/n,  but  you  fliall  blefsthe  Children  of 
 Jfr-ael  [hiyovf^i  dvTOii^  faying  unto  them  in  thele 
 wordSjTk  Ltrd  blefs  thec^  Ike.  as  the  Jen>s  took  'em, 
 and  we  retain  xhe  fame  benedicf  ion  in  our  Office 
 for  the  Viiitation  of  theSick  ^  And  1  believe,(liOuld 
 wc  bid  a  Child  or  Servant  ^0,  or  fay  thus^  we  un- 
 doubtedly mean,that  he  muft  precifdy  do  orfay^^\\^.X. 
 we  enjoin  him,  to  the  lealt  ciicumftancc  or  tittle. 
 
 [})  l\on  jitbct  fnos  doncepis  verbis  orare^  See— —  C«Iv 
 A  Lnpidc,  diesdom.  1.  1.  c  10.  Lihemm  eft  aliis  attjiie 
 uliis  varbis  cadsm  tamen  in  ir.uulopetere Aug.  ad  Frob. 
 
 However, 
 
Ihe  Fifth  Dialogue.  4^5: 
 
 However,  allowing  that  exprefllon  in  St.  Afat- 
 theiv  liable  to  Cavil  fas  indeed  1  cannot  deny  it  to 
 '  be  one  interpretation  of  the  words)  and  that  ic 
 {ign'ifits praying  to  tbisfence^  this  effedor  purpofe^ 
 (fo  that  keeping  this  Rule  in  the  fubltance  otoiir 
 Prayers,  we  may  be  thought  to  anfvver  what  Chrift 
 delign'd  in  it,  though  enlarged  and  worded  as  our- 
 felves  Oiall  judge  convenient)  yet  St.  Luke repre- 
 fentsit  in  other  Language  and  fiiows,  that  not  on- 
 ly the  Contents  of  the  Prayer,  but  even  the  Fhrafe 
 itsfelfisto  be  followed,'  becaufe  it  is  faid,  IVhen 
 you  Pray  J  fay  our  Father  —  i.  e.  not  only  Model  all 
 your  Prayers  according  to  this  I  now  give  you,  or 
 
 not  only  Pray  after  this  AFanncr but  when  you 
 
 Pray,  nfe  this  very  Prayer ^t\\Q  very  words  of  it,and 
 
 ,  fay  —  Our  Father I  think ,    the  dire(ri:ions 
 
 are  fo  pofitive  and  clear,  that  to  endeavour  to  e- 
 vade  'em,  were  to  call  iil  queftion,  the  obligation 
 and  force  of  all  other  precepts  in  Scripture,  which 
 cannot  be  more  plainly  worded  than  this,  fay^ 
 
 Our  Father^ or  when  you  Pray,  faythcfe  vrords^ 
 
 Our  Father — 
 
 I  fuppofe  the  miflake  might  proceed  from  hence. 
 They  who  thi|ik  Chriil's  meaning,  to  be  no  mdre 
 than  thatow  Prayers  fhould  hcdireiiedbyhis^  in  the 
 fence  and  fubibance  of  'cm,  leaving  us  to  the  li- 
 berty of  our  own  Language  j  do  take  it  for  gran- 
 ted, that  St.  A'fatthew  and  St.  Luke^  as  they  ac- 
 count for  the  faiue  Prayer-^  fo  they  (peak  of  tlie 
 fame  time  and  cccafion.  Whereas  by  comparing  to- 
 gether thefe  two  Evangelifts,  wc  {"hall  be  able  to 
 difcover,  that  this  Prayer  was  tti/r^  delivered,  in 
 diver fe  Places^  ,Vit  fever al  times ^  and  on  different  red- 
 fons.  '  Once  it  was  propoied  on  the  Adount^  and 
 by  way  of  Sermon.  Afterwards,  not  while  he  was 
 Preaching  to  his  Difeiples,  but  as  foon  as  he  ended 
 ///^Pr.rvtrforhimit'lf.  In  St.  Alitthew^  he  faid  it 
 freely^  unasked  and  of  his  own  accord,  confequent 
 
 F  f  2  EO' 
 
4^6  7he  Bjth  T>ialo^ue. 
 
 to  the  cautions  in  bis  Sermon  againfl  the  Hypocri- 
 fie  of  the  Jews^2ind  the  vain  repetitions  and  bablings 
 of  the  Gentiles ;  But  in  St.  Luke  it  was  at  the  mo- 
 tion, and  rcqueft  of  one  of  his  Difciples,  who  fee- 
 ing- his  Maderpray,  defired  a  form  for  them,  that 
 they  might  pray  the  better.  Morever,  according 
 to  the  circiimftances  of  each  Gofpel,  the  one  was 
 in  the  fecdnd^  the  other  in  the  third  year  of  his 
 Bciptifm.  All  which  makes  interpreters  conclude, 
 that  the  Prayer  was  tvpice  given,  both  for  the  con- 
 firmation and  fuller  underltanding  of  it.  And  a 
 modefl:  Man  would  thereupon  be  apt  to  infer^That 
 bccaufe  it  was  delivered  ztfeveral  times^  but  to  the 
 fame  Pcrfons  (for  iif  that  both  Writers  agree) 
 therefore  the  lafl  account  mult  needs  be  the  Flatn- 
 ejl^  as  intended  for  the  fatisfadion  of  fome  one 
 particular  Dilhiple  among 'em,w ho  probably  had  a 
 fcrnpleon  him  before  concerning  its  true  mean- 
 ing. And  it  is  not  unlikely  but  the  Oifciples 
 might  think  at  firll,  that  Chrift  propofed  it  in 
 the  way  of  imitation  or  in  oppofition  to  the  Hea- 
 thens, whofe  Prayers  were  after  thh  or  that  man- 
 ner^ but  ^oMri  (hall  confift  ofthefeor  the  like  pe- 
 titions. This  I  fay,  might  be  the^  former  con- 
 ceit •,  and  calling  to  mind  afterwards,  what  St.John 
 Baptifl  had  done  for  his  Followers,  in  compofing  a 
 form  of  n'oj^j  forthemas  well  as  matter^  to  pray 
 by,  that  they  might  not  be  the  only  Sed  or  Party 
 of  Religious  Men,  deftitute  of  fuch  an  help  to  De- 
 votion and  Piety,  they  entreat  their  Majier  to  do 
 that  foi'  them,  which  every  Rahbi^  and  which  the 
 BaHijl  had  done  for  his  Difciples,  Lord  teach  us  to 
 
 Pray fo  that  for  fear  they  fhoiild  miftakc 
 
 hinaagain,  by  any  ambiguous  or  doubtful  exprcf- 
 fion,  he  was  now  refolvcd  to  fpeak  very  intelliy,!- 
 bly,  When  you  pra)i^  fay ^  Our  Jriither-——^ 
 
 But 
 
77;e  Fifth  Dialogue.  4^7 
 
 But  fiippofe  thefe  two  holy  Writers  had  con- 
 fented  in  the  time  and  occafion  of  this  Prayer ,their 
 difference  of  Phrafe  is  np  warrant^to  rejeft  one  of 
 'em.  In  this  cafe  we  follow  the  Rule  of  fafety  , 
 And  becaufe  the  Prayer  was  both  ivnys  projwfed 
 to  the  Difciples,we  ought  to  admit  it  in  both  fences,  • 
 and  confequently  pray  after  this  manner^  in  the  Pray- 
 ers we  make  ourfelves  or  are  made  for  us  accord- 
 ing to  this  Model  ,  and  withal  when  we  pray  af- 
 ter this  manner^  fay  alfo,  Our  Father^  to  fanciify 
 and  blefs  the  others.  For  our  parts,  we  do  not 
 fo  nicely  adhere  to  St.  Lwk,  who  bids  us  fay,  Our 
 Father^zs  to  exclude  Si.  M^tthen^^s^Jfter  this  rnan- 
 Mtr,  pray  ye — for  if  fo,  we  Ihould  uie  nothing  but 
 the  Lord's  Prayer^  as  you  know  we  do,  and  other* " 
 have  done  before  us,  though  all  of  'em  reducible 
 to  this  manner^  fo  much  infifted  on.  And  why 
 our  Brethren  Ihould  take  the  liberty  to  pafs  by  the 
 pofitive  words  of  St.  Luke^  and  refolve  only  on  the 
 manner  of  St.  Aifattheiv^  and  call  our  pradice  Popifh 
 and  Superfiitious^  becaufe  we  fay,  as  Chrift  bid  us 
 fay,  Our  Father — ,  we  know  no  folid  reafon  for  it : 
 And  I  fhould  be  glad  to  hear  any  thing  from  'em, 
 to  fatisfy  me  in  this  Qiieilion.  To  my  thinking,  if 
 lithe  Method  be  holy,  becaufe  Chrift  fet  it,  and 
 fuch  Prayers  be  Authcntick  and  Sound  ,  which 
 clofe  with  this  Pattern^  Our  Lord's  Words^  furcly 
 do  not  unfm&ify  the  Prayer,  and  render  the  fence 
 lefs  holy  than  it  would  otherwife  be.  On  the 
 contrary,  becaufe  we  ufe  both  his  matter  and  his 
 words ^  fuch  a  Prayer  feems  moll  agreeable  to  his 
 own  mind  •,  And  being  fent  up  to  God,  not  only 
 in  his  Name^  but  in  his  Language^  we  may  be  fure 
 'twill  find  acceptance  with  him.  And  this  appears 
 to  be  their  own  meaning,  when  themfel>/es  call 
 that  Speech  the  belt,  which  hath  moll  of  Scripture 
 in  it :  So  that  we  argue  upon  their  own  Principles, 
 thatwo  Pr^/er  whatever,  can  be  comparable  to  the 
 Ff  3  Lord^j 
 
4]g  Tl:e  Fifth  Vkhgue. 
 
 l^onV^  bccaufe  all  that  belongs  to  it  proceeded 
 from  the  Wifdom,  and  unerring  Spirit  of  God, 
 and  on  this  account  carrie^  with  it  an  iyrcfijlthk  Elo- 
 quence^ to  charm  and  move  him  to  grant  our  de- 
 lires.  Sure  I  am,  to  wave  all  other  com mentatours, 
 on  this  place ,  their  j4jTen:hly  of  Divines  accord 
 with  us,  in  the  interpretation  of  this  Palfag.e,  and 
 do  fay,  that  Cki/^  J;^  twice  at  leajl  teach  this  very 
 Form  of  Prayer.  And  hence  it  appcareth^  that  as 
 fois  is  the  mojl  abfolute  and  compleat  Pattern  of 
 Prayer,  comprehending  all  that  we  mujl  ask^  fo  it  is 
 ti:^  mnji  cxali  and  [acred  Vorm  of  ?r^y  Gi\inditt'd  and 
 taught  the  Difciples^ivho  where  *to  teach  the  whole  World 
 the  Rules  and  FraBice  of  true  Religion^  by  Chrijl  himfelf 
 who  is  hcji  able  to  teach  his  Servants  to  Pray  —  Again, 
 Chrijl  prefcribed  his  Difciples  this  form  of  Prayer  to  be 
 lifed  by  ''ew^notrejeBing  ethers^  which  his  Spirit' taught 
 or  teachsth^  but  to  abridge  all  neceffary  petitions  into 
 this  one  funim  —  You  hear  what  they  fay,  it  was 
 to  be  a  Pattern  according  to  St.  Afatthcw^  and  a 
 fortn  as  St..  L-ukr  makes  it  -^  it  was  prefcribed  the 
 Difciples  and  ufed  by  'em,  yet  not  reftrain'd  to 
 their  Perfons ,  but  as  they  were  to  teach  the 
 whole  World,  the  Rules  and  Pradige  of  true  Re- 
 ligion. And  indeed  for  this  end  chiefly,  they 
 were  t^Ji-ght  the  Prayer-  For  as  to  tiiemfelves, 
 there  was  not  that  uecefTity,  becaufe,  they  were 
 irif])iied,  and  the  Spirit  of  Supplication  conllant- 
 ly  allilted  'em,  but  for  the  Churches  fake-^  it  was 
 inadc  'em  ^  And  not  fo  made  as  to  exclude  all  o- 
 ther  Prayers,  which  the  Spirit  taught  or  might 
 teach,  but  as  the  brief  of  all  neqeltary  Petitions, 
 gnd  the  fumm  of  vvhat  we  are  to  fupplicate  for, 
 that  God  may  be  glorified,and  we  finally  faved. 
 
 Incouragcd  by  this  Form^  we  find  in  the  Church 
 the  Liturgies  of  fcvcral  Apoftles  and  Evangelifls, 
 a  :ioi  St,  James  J. Si.  Ptier^  St.  Mattherv^  St.  Mark^ 
 kiyd  St.' Afiibcw'^  i\ndof  many  Fathers.,  St.  Ck^ 
 
 mnt^ 
 
Tl?e  Fifth  Dialogue.  4^9 
 
 trsent^  St,  Bafil^  St.  Chryfojlom  aud  others.  (0  It 
 is  recorded  oiConjlantine  the  Great^  that  he  made 
 Prayers  for  his  y^rmy.  And  in  thofe  Apologies 
 the  Ancients  offer'd  to  the  Heathen  Empeiours, 
 in  behalf  of  Chriftianity,  they  had  fometimes  oc- 
 cafion  tofet  before  thole  Perfecutours  the  particu- 
 lars they  tender'd  God  in  their  daily  Irayers-^ 
 Which  is  a  proof  that  their  Prayers  were  certain^ 
 otherwife  it  had  been  a  ridiculous  reprefentation, 
 and  what  might  provoke  their  Governours,  if 
 they  had  infilted  on  the  innocency,  and  goodnefs 
 of  their  Prayers^  and  the  Prayers  not  known  to  bq; 
 always  the  fame,  (n)  It  was  not  then  thought^  that' 
 praying  by  the  Spirit  confijledin  the  inventing  ofnevo 
 rvords^  and  uttering  them  with  warmth.  And  it  feem''d 
 too  great  a  fuh\eBion  of  thePeople  to  the^riejls^that  they 
 fjjould  make  'em  join  with  Yw,  in  all  their  heats  in 
 Prayer^  and  would  have  pro'ped  as  great  a  refignatiim 
 ofth^ir  Devotion  to  '6W,  as  Superjlition  ftnce  bath 
 7nade  of  their  Faith.  Jlndon  this  account  as  well  as 
 for  many  other  reafons^  it  was  refolvedat  our  Refurma^ 
 tion\  to  have  a  Liturgy^  and  to  bring' the Worflnp  of 
 God  to  afitjnean^  between  the  Pomp  of  Superflition  and 
 Nakcdflatnefs. 
 
 (w)  Calvin  hirafelf,  was  fo  far  perfwaded  of  the 
 truth  of  this  point,  that  he  duril  not  difpnte  a- 
 gainft  the  neceflity  of  Common-Prayers,  though 
 the  conflant  practice  of  his  Romifh  Adverfaries, 
 but  ingenuoufly  owns,  that  as  for  Forms  of  Prayer^ 
 and  Eccle/iaflical  Rites^  he  did  highly  approve  Vw,  to 
 help  the  ignorant^  and  retrain  the  ingonjlancy  offuch 
 who  affe^  novelty.  All  the  Reformed  Churches  abroad, 
 unanimouflyfubfcribe  to  fucha  Rule  ^  and  though 
 they  leave  the  Preacher  fo  much  liberty,  as  to  fuis 
 
 (0  Eufeb.  de  vit.  Conft.  1.  4.  c.  ic;  («)  Hift.  ©f  t\\%  Refor- 
 mation, {tp)  Ep.  Protcitori  AngI, 
 
 F  f  4  his 
 
440  The  Fifth  'Dialogue. 
 
 his  Prayer  to  the  occafion,  yet  ft  ill  they  have  their 
 fit-forms ,  from  which  they  will  not  fuffer  their 
 Minifters  to  vary.  And  in  a  word,  fuch  hath  e- 
 vev  been  the  notion  of  thefe  Books  in  the  Catho- 
 lic k  Chinch,  that  fomehave  been  fobold  to  affirm, 
 that  the  CejTatictK^f  Liturgies^  would  be  a  Princi- 
 pal (jc)  fj^n  of  the  coming  of  Antkhrijl  ^  and  if 
 fo^  feme   People  have    brought  him  very  near 
 
 U8. 
 
 B.  You  were  i^oeakingofthe  Liturgies  of  Peter^ 
 James  and  fome  others.  Do  you  take  them  for 
 Le^itiwate^  and  compiled  by  thofe  whofe  names 
 they  bear,  feeing,  as  I  am  informed,  they  are 
 chargeable  with  very  grofs  miftakes ,  as  to  Po- 
 (h'me  andC/3'o;^o/ ;^^,and  contain  in  them  an  account 
 of  Pcr/bw;  and  i;w^'^,  not  to  be  reconciled  to  that 
 Age  they  lived  in  .^ 
 
 A.  I  am  not  a  Man  of  an  hard  forehead,  nor 
 flare  I  affert  any  thing  for  truth^  when  I  have  not 
 pretty  good  grounds  to  believe  it  fo.  And  there- 
 foreto  aiifwer  roundly,  I  much  doubt  their  Aur 
 thorityfor  thereafons  you  mention,  and  to  exa- 
 mine them  feverally  ('\). 
 
 In  the  Liturgy  of  St.  James^  we  read  the  word, 
 [yij.otin©-'}  one  fubjlance^  often  repeated,  which 
 was  never  heard  of  till  after  the  Third  Century, 
 and  then  brought  into  the  Church  to  make  a  di- 
 ilinCiion,  betyveen  i\\c ')rthodr)x  and  HeretiQks^  who 
 denied  phe  Son  toh--*  of  th^  fame  fubfiance  with  the 
 Father.  And  certainly  had  the  Term  been  of  An- 
 cienter  date,  than  the  Council  of  Nice^  it  had 
 piuch  advantaged  the  Catholkk  Caufe^  ai^d  the  Fa^ 
 
 {x)  Pretiof/m  corpus  ^  (knguis  von  extabtt,  Luurgm 
 <ix:iv2^uetur,  pfi'-monon  JeCcinratte  cvffahit,  Scripturariim 
 rfciratto  mu  ..Vidrvtiir — ^nippolyliisde  Antichriilo.Sf  Con- 
 (umm;it.SeciiIi.  Vid.  Ilferon.  in  D.inieU  (f)  De  his  vide  Ri-. 
 Xct.  Ciit,S..cr.  I  I.— r-Tq-ti.  6.  Bibl.  PP.  8c  Arndii  t<*xicon. 
 
 '  "  "        '  •     '      ■  .         ^her% 
 
Jhe  Fifth  Dialogue.  .441 
 
 thers  there  ^flembled,  had  without  fern  pie  offer  d 
 this  Apoftlescredit,to  affirm  the  Qiieflion  foftifly 
 oppofed  by  Ams^  and  his  party,  in  this  Book  we 
 have  likewife  the  [jptc7c!.^ov  or  ^^fn^iKoi  vyyoQ  /jo- 
 ly^  Holy^  /i/^/y^and  the  Ghria  Patrt  —  of  younger 
 Handing  than    the  Apoftolick  times ,  and  in  a 
 great  meafure  introduced,   to  afiert   and  explain 
 the  notion  of  theBlefled  Trinity.    And  here  the 
 word  fQsoTox©-]  Another  of  God^    is   put  for  the 
 Virgin  -^  (a)  which  though  fome  plcyre  no  higher 
 than  the  Councils  oi  E^hefus  and  Chakedon^  to  con- 
 fute  u4nnftafius    and  Ncjloriiis  ^     who  propofed 
 Qyp/?rTc';c©-]  C hr iff s  A^f ether ^^  that  llie  might  not  be 
 accounted  the  Another  (f  C  od^  (tl  ere  being 'about 
 that  time,  (b)  faith  Evagrius^   a  controverfie  in 
 the  Church,whether  Die  Ihould  be  called  frtifip^wo- 
 •WK©- or  @i07K,K&~\  ihQ  A'f other  of  Man  01' Cod)  yet 
 it  is  evident  from  (e)  Origen^  that  the  llile  was 
 ufed  before    though  not  fo  early  as  to  fix  it  on  St, 
 James.     Tm  fame  may  be  fajd  for  the  word  [Cori' 
 felfoirs']  there  mention'd ,  and   recommended  in 
 its  Prayers,    but  which  had  its  Birth  long  after 
 the  Death  of  the  Apoflles.     Which  with  the  like 
 exceptions,  gives  reafon  to  fufpedthe  Antiquity 
 of  that  Book.    AndDho'(<^j  5:j//^''wcwfpeaksof  it, 
 as  a  Form  of  Prayer  held  in  great  Veneration  by  the 
 Chriftiansof^'^m^/'^/fw,  and  Faleflineon  the  higl^r 
 Feftivals,  yet,  faith  he,  it  is  not  own'd  by  us  — 
 and  for  a  very  good  reafon,    becfiufe^  as  Bellarmine 
 objefts,  all  things  in  that  Picce^  have  not  our  Lord's 
 Example^  nor  precept  to  Jupport  it. 
 
 As  for  St.  Peter's  Liturgy,  we  have  in  it  the 
 Names  of  Li«i^5,  Clemens.^  -^yfi^^-,  Cornelius^  Cypri- 
 an^ Lucius,  yigms  ^  Barbara  .^  Juliana^  and   fome 
 
 {a)  Socrat.  Eccl.  Hift.  I.  7.    c.  tj2.    {b)    Lib.  I.  cajx  7. 
 {^■).  Ep-  J^d  JP-orp.  id)  iTnCr.non.  i2.Con?,  Tvullani. 
 
 Oth''r 
 
44  i  T/;e  Fifth  Dialogue. 
 
 other  Saints,  who  fome  of  'em,  lived  tvyo  hundred 
 Years  after  St.  Feter  was  Martyr 'd.  And  which 
 favours  little  of  an  Apoftolick  Spirit,  it  begs 
 God'^sProtcdlon  through  the  intercejTton^  and  for  the 
 Merits  of  Peter  and  Paul,  who  cannot  be  thought 
 to  forget  tiiemfeives  fo  far  as  to  infert  fuch  a 
 claufe  in  the  common  Liturgy,  and  let  People  ad- 
 drefs  God  in  their  Meditations  and  Names.  They 
 therefore  who  treat  of  thefe  fubjecls  take  little 
 notice  of  it.  Binius ^B ell ar mine ^and  Baronius^ncglcdi 
 it ,  and  though  Genebrard  fpeaks  of  it ,  yet  he 
 charges  it  with  many  interpolations^  or  amendments 
 in  the  beginning^  middle  and  end  of  it,  and  thereby 
 makes-it  a  very  corrupt  and  fiditious  piece. 
 
 St.  AiattheTo\  is  called  the  zy^thiofian  Liturgy, 
 And  in  this  we  have  the  Names  of  Bafil^ChryfoJlom^ 
 and  Gregory  the  Great ^  the  two  firjl  of  whic4i  li- 
 ved in  the  Fourth,  the  lajl  in  the  Sixth  Century, 
 It  mentions  likewife  the  Councils  of  Nice^  Con- 
 flant'mo^le^  and  Ephefus^  with  the  Epa(f^  and  Co/- 
 den  Number^  invented  many  Years  after  the  Apo- 
 ftlcs  Death.  It  prays  for  the  Pope^  Patriarchs^ 
 y^'chbijhops^  &c.  Difiin^ions  and  Orders  in  the 
 Church,  a  long  while  after  St.  Matthew^  and  of 
 which  there  was  not  one  Syllable  during  his 
 Life. 
 
 St.  A^ark  was  the  Apoflle  of  the  <iA^.gyptians^ 
 ancl  having  fctled  a  Church  at  Alexandria^  he  is 
 fuppofed  to  framd  this  Book  of  Devotion,  called 
 by  his  Name.  But  though  the  Akxayidrians  had 
 it  in  great  efleem,  (e)  ?{,%  Baljaynon  ttWs  us,  yet 
 the  Catholicks  in  general  rejeded  it,  as  a  Spurious 
 Book,  and  forbid  the  P^f «>(;/>  of  that  Citytoufe 
 it,  rvho  promifedy  faith  he,  to  lay  it  aftde  for  thefu- 
 tme.     In  this  Book,   as  in  that  of  St.  James,  we 
 
 (0  In  Canon:  3*.  CQncil.  in  TruUo, 
 
The  Fifth  Vtalogue.  44^ 
 
 bave  o/tAoaoT©-— rpicra'jwf,  and  Confedovs  j  as  alfo 
 Suh-deacons^  Singers^  and  the  like,  unknown  to  the 
 Apoftles,  and  which  the  Church  in  thofe  days 
 was  notfurniihed  with:  And  wluch  is  very  re- 
 markable, tliere  is  a  Prayer  to  God,  That  he  would 
 be  pka^\ito  protein  their  City,  for  the  Jake  of  his  Evan- 
 geltjl^  and  Martyr  St.  Mark,  mho  tcwght  ''em  tie 
 way  of  Salvation.  So  that  plainly  St.  Mark  was 
 dead,  beeaufe  he  had  been  a  Martyr^  before  this 
 Prayer  was  made. 
 
 The  Liturgy  of  St.  yindrtw,  depends  much  on 
 the  credit  of  the  Authors  who  mention  it,  and 
 therefore  let  us  fee  how  it  is  with  them.  One  is 
 Avdias^  fuppofed  to  be  a  Difciple,  and  within  the 
 mimber  of  the  feventy^  a  Follower  of  SS.  Si^non 
 and  5w<^r,  when  they  went  to  Preach  the  Gofpel 
 in  Ferfia ,  and  there  by  them  made  Bifiwp  of  Baby- 
 Ion.  A  Man  fo'much  valued  by  Faber^  efpecially, 
 by  IVolfangus  Lazjus^  who  brought  him  to  Light, 
 that  he  did  not  flick  to  fay,  it  was  a  doubt  vyith 
 him,  whether  St.  Lvikcborrvwed  from  him^  or  he  from 
 St.  Luke,  fo  well  they  agreed  in  the  feveral  Paf- 
 fages  of  the  Gofpel.  He  is  faid  to  write  in  Hebrew 
 ten  Books,  of  the  ^cis  of  the  Apoftles,  tranilated 
 into  Greeh.^  by  Futropius^  and  rendred  Latin  by 
 Julius  Jfricanus'  But  were  he  a  Perfon  of  fuph  a 
 Figure,  and  fo  Ancient  as  is  reprefented,  'tis 
 itrange  that  neither  Eufebius^  nor  St.  Jerom^  nor 
 any  other  of  the  old  Hiliorians,  (hould  give  us  an 
 account  of  him.  And  'tis  as  odd  ,  that  Julius  j4" 
 fricanus  fhould  turn  him  into  Latin,  whom  (-t")  Eti- 
 febius^  and  others  make  a  Greek-Writer.  But  moft 
 of  ail  it  is  to  be  admired,  that  he  iliould  pretend  to 
 feeChriJlin  th^  Fle/h,  and  yet  commends  Hegefipptis 
 the  Hiftorian ,  (f)  who  was  Contemporary  with 
 
 C\)  EpclHift.  1.6.  c.  31.  (f)  Eufcb.Ecd^.  1. 4c-  ^^ 
 
444  ^^  ^^f^^  Dialogue. 
 
 Jufiin  Martyr^  Diony/ius  hiiho^  of  Corinth^  Irenaus^ 
 ApoUinaris  and  Jlyeophilus^  Biftiop  of  Antioch^  Au-- 
 relius  and  Ferus  being  Emperours.  He  faith,  that 
 a  Temple  was  built  at  Ephefus^  to  the  honour  of 
 St.John  the  Evangelifl:,yet  theChurch  then y^nd  ma- 
 ny Years  after  was  under  Perfecution,  and  I  think 
 it  was  not  lefs  than  twor  hundred  Years ,  when 
 Celfus  asked  0[lavlus  the  Q^t?:\on,(g)[Vhy  Chrifti- 
 am  hadno  Temples  nor  Altars  ?  And  'tis  equally  in- 
 credible what  he  reports,  that  there  werefo  early 
 in  one  Province,  feventy  five  Churches  ereftcd  for 
 the  Chriftian  Service.  Thefe  things  with  fome 
 lidiculous  ftories  concerning  Gondofer^  a  King  in 
 the  Indies^  occafion'd  Paul  fourth  to  rcjeft  him 
 as  Suppofititious.  5rf/me>'ow  calls  him  Qj)  Apocry- 
 phal^ and  fodoth  Pojfevm  ,  and  Eellarmm,  and^^?- 
 ronius.  So  that  we  can  beftow  little  Authority  on 
 the  Liturgy  of  St.  Andrew^  upon  this  Writers  ac- 
 count, whohimfelfftandson  fuch  ill  terms  in  the 
 Opinion  of  the  judicious. 
 
 'Tis  true,  it  is  again  named  in  another  Book, 
 called  the  Sufferings  of  Andrew  the  Apojlle^  writ- 
 ten, as  is  given  out,  by  the  Presbyters^  and  Dea- 
 cons of  the  Chmthes  o/Achaia.  And  which  Petrus 
 Damianus  owned  to  be  Authentkk^  but  is  rejedled 
 by  Eptphanius^  Philajlrius^  and  Innocent  I.  as  com» 
 pofed  rather  by  the  Philofophers  Nexochorides^  and 
 Leonidas^  or  fome  Manichee  to  whom  Philaflrius 
 attributes  it,  as  a  piece  efteem'd  by  iMen  of  that 
 herefie. 
 
 But  then  though  thefe  exceptions  difprove  the 
 credit  of  thofe  Liturgies,  yet  we  cannot  deny  ihem 
 tlieir  Grey-Hairs  ,  and  fome  of  the  Arguments 
 produced  againft  'em ,  make  'em  very  Anctent. 
 
 ig)  Minutius  FoeHx.  rib)  Vid.  Sixt.  Sen.  Bibl.  PoiTey,  in  AP' 
 pavat.  Cellar,  dc Scrip,  Ecd.- Baron,  ad  aa  44, 
 
 Afld 
 
The  Fifth  Dialogue.  445 
 
 And  to  give  you  my  Thoughts  concerning  their 
 Names.  It  is  not  unlikely,  but  that  forac  part 
 (at  leaft)  of  thefe  Prayers  may  be  owing  to  thofe 
 Apojlki^  who  are  reported  to  be  the  Compilers. 
 Not  that  they  tied  themfelvesto  a  form  of  words 
 (excepting  that  of  the  Lord's-Frayer)  becaufe,  as 
 their  Mafter  promifed,  they  were  immediate- 
 ly directed  by  the  Holy  Ghofi^  yet  their  Difciples  and 
 Conrerts,  hearing  what  was  faid  by  thofe  Good 
 Men,  in  their  publick  Devotions^  and  digefting  it 
 afterwards  as  well  as  they  could,  they  thought 
 it  prudenceand  fafety  to  make  it  a  form  to  them- 
 felves,  and  their  Succeflburs,  and  fo  gave  it  the 
 name  of  this  or  that  j^pojile^  from  whom  they  de- 
 rived the  matter^  and  as  far  as  they  could  remem- 
 ber the  yJ/tf /Wand  X<^M^«^^e.  But  in- procefs  of 
 time,  thefe  Prayer  Books  might  (as  did  the  Litur- 
 gies of  ^^y?/,  Chryfoftom^  &c.  of  later  Ages)  re- 
 ceive great  u4kerations^  and  many  things  be  infer- 
 ted^  added^  or  changed  by  Poller ity  more  agreeable 
 to  their  circumftances.  And  from  hence  proceed- 
 ed the  objedions  before  ofFer'd,  which  however, 
 to  fpeak  fairly,  fliould  not  call  the  whole  into  que- 
 ftion,  feeing  the  like  'variations  and  amendmmts^ 
 are  frequently  made  in  our  Ertgli/h  Liturgy ,  yet 
 without  any  reflexion  on  the  fr/l  Compkrs  of 
 it. 
 
 But  whether  fo  or  no,  this  is  evident,  that  the 
 Primitive  Ages  fo  abounded  with  Liturgies  (as 
 well  the  Hereticks  as  Orthodox')  that  the  Fathers 
 were  at  length  forced  to  reduce  their  number,  and 
 fome  of  'em  worded  with  fo  little  Care  ,  that 
 the  Third  Council  of  (/)  Carthage.,  and  that  (*^jof 
 Alilevis  (at  both  which  St.  Augujline  was  prefent 
 (/)  who  complains,  that  fomepray'dco/tr.j^^to  the 
 
 (0  C.inon.23   (/;)  Canon;  12.  (/>  Adv  Donat. 
 
 rule 
 
44^  T7^  P'ifi^^  2)/j%«^. 
 
 rule  of  Faith)  decreed ,  That  no  Prayers  fljould  be 
 ufed  but  what  were  firji  feen  and  approved  by  the  Go- 
 vernoun  of  the  Churchy   Icji  through  inadvertency  or 
 ignorance^  fame  thing  might  be  fpoken  to  the  dijgrace 
 and  damage  of  the  Chrijlian  Religion. 
 
 B.  May  not  thefc  Councils  be  faid  to  begin  the 
 pradice,  becanfe  the  words  infinilate,  that  be- 
 fore that  time  Men  were  left  to  their  Liberty, 
 to  ufe  what  Prayers  they  pleafed,  or  as  Jh/zw  Alar- 
 f^rfpeaks,  fend  up  their  fiipplications  and  thanks, 
 (m)  according  to  their  Abilities.  Brt  for  fear  any 
 thing  fhould  be  faid  ainifs,  (however  under  that 
 pretence)  the  Bilhops  then  allembled  made  thofe 
 Canons  to  reftrain  'em. 
 
 .y.  Were  it  fo,  the  reafon  holds  goodv  For  it 
 is  the  duty  of  the  Prejidents.^  and  Pajiors  of  the 
 Church  to  take  care,  that  nothing  (efpecially  in 
 publickj  efcapestheMiniiler'sor  People's  mouth, 
 which  may  offend  the  Ears  of  God,  v/hen  they 
 are  Praying  to  him.  But  their  cafe  was  otherwife. 
 For  we  cannot  find  that  the  Chriftians  of  thofe 
 Days  attempted  fuch  a  Liberty,  but  Perfons  of  all 
 perfwafion  agreed  in  the  ufafulnefs^  and  decency  of  fet 
 forms  in  Prayer,  becaufe  the  want  of  em,  faith 
 Mr.  Baxter.^  is  apt  to  breed  a  giddinefs  in  Religion. 
 And  tothispurpofe  we  find  (n)  in  a  Canon  of 
 the  Council  of  Laodicea.,  many  Years  before  either 
 of  the  former,  that  the  fame  Prayers  ought  al- 
 ways to  be  faid,  both  in  the  Aforning  and  Evenmg 
 Service.  And  Bdjarmn  faith  on  the  Canon,  that  the 
 meaning  of  the  Decree  was.  That  it  fhould  not  be 
 in  the  Power  of  every  Minifter  \j'jy^*'i  <njV7j£:ivaQ 
 to  compofe  the  manmr  of  tlje  Service  :  Or  as  Zonaras 
 reprefents  it,  it  was  not  allowed  him,  to  ?nake  [_>y 
 
 (m)  ''iv'/Ai   x^   *i\jyjtPi<piia.i    csm    Svycy.r,    aycLtiU'je'i'. 
 Apolog.  2.  [ri)  Car.on.  18.' 
 
 •'  7si'J]cti 
 
The  Fifth  Vtahgue.  447 
 
 'Tuvja.?  xi-jf^jv  \v  retr^  ffCva^tv^  arfd  read"* em  in  the  face 
 
 ^fthe  Congregation Which  plainly  befpeaks  a 
 
 Jet  fornjj  becaufe  they  did  not  deliver  them  £x' 
 tempre^  but  firft  compofe,  and  then  read  'em  be- 
 fore the  People.  Yet  thefe  Prayers  were  not 
 liked, but  the  Council  required  every  Congregation 
 to  clofe  with  thofe^  which  had  been  of  a  long  con- 
 tinuance in  the  Church,  and  were  handed  to  'em 
 15y  their  Fathers.  And  if  it  was  found  by  Experi- 
 ence, a  thing  very  unfafe  to  admit  the  Prayers  con" 
 trived^  and  dige(ied2LS  well  as  the  Minifiers  could ^ 
 who  were  thereupon  forbid  to  pray  in  that  man- 
 ner for  the  future)  the  Argument  concludes  ftron- 
 ger  againft  fuch  Prayers^  as  are  made  at  random^ 
 when  Men,  'tis  to  be  fear'd,  fometimes  fpeak 
 what  will  not  bear  the  Teft,  if  called  to  an  account 
 for  it.  However  here  we  fee,  that  though  the 
 5.t'^/ of  theMinifters,  and  the  earneft  defirethey 
 had  to  excel  one  another  in  the  Bufinefs  of  Religi- 
 on, invited  them  to  thefe  pains  of  making  and 
 u^mgkveTSilforms  of  Prayer  in,  and  for  their  re- 
 fpediiveChurches(and  to  be  fuie  ufed  great  induftry^ 
 and  caution  to  model^  and  word  'em  well)  yet  the 
 more  Grave  and  Learned  among 'em,  did  not  ap- 
 prove the  way^  becaufe  it  tended  to  difturb  and 
 diftradt  the  C/^wrc/;  of  God,  and  upon  that  reafon 
 thought  fit  to  recalthem  to  the  Old  Method,which 
 their  Anceftours  had  ufed  before  'em, 
 .  As  for  JuJlinA^artyr''s  [°<r»  «A;Vat^/<]]  it  means  no 
 more  than  that  the  i?fy/;op  or  Mimjler  did,  what  e- 
 very  Chriflian  ought  to  do  in  the  like  cafe,  pray 
 rvitb  all  his  A  fight,  with  the  feveral  Powers  and 
 Faculties  of  his  Soul,  with  a  becoming  Zeal,  and 
 all  the  earneltnefs  imaginable.  For  ]  as  wc  are  to 
 love  God  with  allow  Heart,  with  all  our  Mind,  and 
 with  all  our  Soul,  and  with  all  our  Strength  -,  So  we 
 aveto^^o>7^y/f  him  in  the  fame  Degree,  of  ferionf- 
 neft  Gnd  fervency.      And  to  this  end  we  ufe  a 
 
 form 
 
44  8  The  Fifth  Dialogue. 
 
 form  of  Words  prepared  to  out  hands  j  that  we  may 
 have  then  nothing  to  do,  but  raife  our  Affedions, 
 and  apply  our  Thoughts  to  what  we  are  faying, 
 the  fiyji  of  which  would  grow  very  cool,  and  the 
 lafp  be  much  diverted ,  and  otherwiTe  employ'd, 
 were  we  put  to  the  c.ire  and  trouble  of  inventing 
 Language  to  ex'prcfs  ourfelves  in,  to  the  great 
 hindrance  and  prejudice  of  true  Devotion.  This 
 is  what  that  Father  meant,  or  elfe  he  had  weaken'd 
 the  proof  of  Loyalty^  which  he  ,  and  the  other 
 yi^ologifts^  otfei  'd  in  the  remonllrances  they  made 
 to  the  Heathen  Emperors,  wherein  they  would 
 .takeoff  the  fufpicion  of  being  Male-contents,  or 
 diraffe<f\ed  to  the  Government  they  lived  under, 
 fmce  \jv  7"'^'  KetT^i'iA  T^)ccL^iiuioiy»,  faith  St.  Chryfo- 
 Jiom']  they  formally  pray 'd  for 'em.  Aborning  and 
 Evening^  that  God  would  be  pleafcd  to  giv6  'em 
 a  lo}7g  Life^  a  fecure  Empire^  valiant  armies^  a  faith- 
 ful Senate^  good  Sub]e&:s^  and  a  quiet  World !- 
 
 and  all  this  C  (<^)  ^^'^^  Afonitore'2  without  being 
 directed  or  frightned  to  it  by  others,faith  Tertullt- 
 an^  but  purely  out  oia  Principle  of  Chriltianity,  mt 
 for  Wrath  hut  ConJ'cimccrfakc^  and  in  purfuance  of 
 that  model^  St.  Paul  left  Ti^nothy^  whom  he  en- 
 joins to  make  publick  Office  for  the  ufe  of  his  Pro^ 
 vince,  confitting  of  thefe  four  Particulars,  Suppli- 
 cations to  avert  evils,  Prayers  for  Beneficial  things, 
 JntcrceJJjons  for  others,  and  7  hanks  for  BlelTings  re* 
 ceived,  as  Dr.  Hamond  Paraphrafes  on  tiie  Place* 
 And  fo  SS.  Chryfojlo-.n^  and  Amhrofe  underftood  it^ 
 who  thereupon  call  it  ^n^Eccle/hJIical  rule^  fit  by 
 the  Do^or  of  the  Ccntiks^  which  our  AfiniJIers  con- 
 fiantly  ufe^  and  is  obferved  in  our  Liturgy  to  this 
 Day. 
 
 (o)  TrtuH.  Apolog. 
 
 B.  \ 
 
The  Pifth  Dialogue,  44^ 
 
 B.  I  look  on  the  Apoftle's  Words  to  be  only  i 
 Fbrafe  ^  and  that  he  defigns  no  more  in  them^ 
 than  that  vfhenever  we  pray  fwhetherby/b>7«or 
 othtrrvife)  we  Ihould  take  care  to  remember  other 
 Peoples  wants  as  well  as  our  oipw,  ahd  more  par- 
 ticularly intercede  for  furh  as  are  in  Authority 
 that  God  would  ^'ithQv  con?jcrt  'em,  or  at  leajt  en- 
 dim  their  Hearts  to  be  favourable  to  us,  that  {a 
 we  many  be  the  better  able  to  do  him  VVorfhlp 
 without  Perfecution,  or  any  other  let; 
 
 -^.  True  ^  That  may  be  one  fence  of  the  Ex- 
 hortation  :  For'tis  very  ordinary  to  add  the  wdrd 
 ^make'}  to  diverfe  Subjects  whereon  it  has  not  the 
 leaft  influence  or  fignification,  but  what  thofe  Sub- 
 jeds  give  it,  As  to  ?nake  a  /y^^is,  to  lye  ^  to  make  eic- 
 cufe^  is^toexcufe-j  lo  make  fir  ait  ^  ii^tofiraiten  5  td 
 make  plain^'i's^  to  eicpldiH  ^  and  fo  to  make  tnteraajfion^ 
 is,  to  intercede-^  to  make  prayer^  is,  to  pray -^  as  in 
 St.  Luk.  5.  33.  Why  do  the  bifciples  of  ]6ha  fafi  of- 
 ten^  C  ^  ■^>'i^'^  Tvoth'vu  ]  and  make  Prayers  i  e. 
 Pray?  However,  the  Propriety  of thevk^ord  be- 
 fpeaks  Contrivance^  and  a  Mati  is  faid  to  make  d 
 things  when  he  gives  it  Beings  or  bellows  on  it  a 
 Condition  it  had  not  Icfore^  as  \j^iCiv  -m  "etyi,KijJ\a.^ 
 and  TTB/sTi'  ^i\Kv'^{JM.x^  '\vjSbf\  to  make  an  abomination^ 
 and  make  a  lye^  i.  e.  make  an  Idol  or  Pidure,  en- 
 grave, paint  or  form  it,  either  for  Ornament  of 
 Adoration.  Andfo  [jroi\(\h']  is  a  Creator,  Ar- 
 tifl,  Poet,  or  fuch  a  one  who  not  only  loves  and 
 admires  the  Art  of  making  Verfes,  but  Co?npofes 
 or  Pradtifes  in  it  himrelf,and  endeavours  bv  fome- 
 thing  new  to  improve  that  pleafgnt  invention.  Iri 
 the  Holy  Scripture  we  find  great  variety  in  ex- 
 prefilng  this  inliance  of  Religion  ,  I  pour  out  my 
 Prayer  ^{diith  D^vid.Whilc  J  was  fpeaking  in  my  Prayer  - 
 fo  Daniel.  But  more  commonly  in  the  Hebrew,- 
 Pray  in  Prayer  J  ov  avoiding  the  repetition,  To  fay 
 Qiir  Prayer  and  the  like.     And  as  for  [jmli'  A.'mn'j 
 
45©  77?^  Fifth  Dialogue, 
 
 the  Periphrafis  feems  to  carry  an  Emphafis,  and 
 fignifies  either  a  Prayer  then  Compofed.,  or  brought 
 to  a  Birth  when  the  Supplicant  utters  it,  or  ra- 
 ther, becaufe  the  word  infmuates  C^re,  Prt/wj,  T/we, 
 &:c,  it  means  a  Prayer^  made  for  afiandingxu\c  in 
 the  Church,  as  St.  Paul  here  intends  it,  it  the  An- 
 cients took  him  right,  who  on  that  warrant  com- 
 piled their  Liturgies,  and  made  what  he  menti- 
 ons, the  feveral  parts  of  era  throughout  all  Ages, 
 Supplications ,  Prayers  ,  Intercejftons ,  and  giving  of 
 Thanks. 
 
 But  waving  thefe  Authorities,  were  we  only  to 
 confider  the  Nature  of  Prayer  it  felf ,  we  fhould 
 find  Liturgies  highly  ufeful^  if  not  necejfary  to  an- 
 fwer  the  defign  of  it.  For  the  reafon  why  we 
 pray  is,  to  fet  our  cafe  before  God,  humbly  be- 
 feeching  him  to  pity  and  eafe  us.  But  then  it 
 niuItBe  remembred,  that  this  Reprefentation  of  our 
 Conditisn  is  made  not  to  infortn  God  what  our  ne- 
 ceflities  are,  but  that  the  formality  and  care 
 we  ufe  in  this  Declaration ,  may  make  in  our 
 Plearts  the  deeper  f€jife  of  our  wants,  and  frame 
 in  the  Mind  a  more  perfed  Idea  of  that  Goodnefs 
 and  Power ,  we  apply  to  for  our  relief.  Were 
 God  to  be  taught^  or  that  his  Knowledge  of  the 
 flate  we  are  in  depended  on  our  Information,  and 
 that  be  was  to  be  more  or  lefs  gain'd  according  to 
 <thc  RbctoricJi^  and  Skill  of  our  Addrefles,then  Per- 
 ad venture  the  Eloquence  of  the  (p)  Heathens  might 
 Charm,  their  Battologies  importune,  their  vaj'tety 
 plcafe,  and  a  finejlrain  of  Vv^ords  over-reach  him. 
 But  alas !  He  with  whom  we  have  to  do,  under- 
 
 ^p)  Ethnici  hahuerunt  quafdam  frecttlas  verbis  fiSluri- 
 t'ts.  (^  rhetoricisflofcnlis  tameleganter&  artfficicfe  ad  fer- 
 fitadendum  adornatas,  lit  exiftsmarent  elegantt  xUa  facundia 
 deum  ad  ex  audit  ionem  fer  mover  i — Chcin.  Harm.  Evang: 
 c  51. 
 
 ftands 
 
7he  Fifth  Dial^ue,  45 1 
 
 ftands  both  our  Neceflicies,  md  our  Thoughts 
 long  before,  nor  doth  he  nQtdcur.  M:ut'os^  orthp 
 Mouths  of  Mediators^  to  make  him  feafible  of  what 
 wefuiTer,  neither  do  we  pray  to  tell  him^  but  to 
 fiio.v  tliat  vveourfelves  are  convinced  of  what  our 
 cafe  is,  of  being  Poor,  Sick  ,  or  in  Trouble,  .Yet  wc 
 cutwardly  Qy.])XQ^s,  this  jn  words  fand  he  expeds 
 wc  fiiould  do  fo)  that  we  may  be  inwardly  more  af- 
 feded,  our  delires  more  inflamed,  and  that  the 
 fenfe  of  our  Circumfcances  mighi;  make  us  to  value 
 the  help  th^  more,  when  God  thinks  it  feafonable^ 
 and  fit  to  give  it  us. 
 
 And  this  maybe  called  ,  payiyig  with  the  Spirt  f^ 
 when  he  infpires  us  with  fervency  and  z.eaJ ;  when 
 he  lavages  our  5p/V/Vinthat  facred  VVork„  that  we 
 may  not  fall  under  the  Prophets  Ceniure,  to  be 
 near  Cod  with  our  Lip^  but  far  from  him  with 
 our  Hearts  ;  Contrary  to  David^s\\2i\\xvbofe  Heart 
 I^Firlt^  burnt  within  bim^  and  then  he  f^saJz  with  his 
 Tongue.  For  this  good  OflBce  it  is,  namely,  be- 
 caufe  of  the  afliftance  he  gives  us  in  our  Prayers 
 (which  through  the  wcaknefs  of  our  Nature,  and 
 by  the  force  of  many  Temptations  would  be  much 
 impeded  j  that  the  /i^t?/)' 67;(;yHs called  the. Spirit  of 
 Prayer,  and  Supplications  in  the  Prophet;  Becaufe, 
 as  St.  Paul  fpeaks,  He  helpeth  our  Infirmities  ^  and 
 whereas  we  know  not  what  we  fhould  pray  for  as 
 we  ought,  He  himfelf  maketh  InterceJJion  for  us.  But 
 then  how  this  is  done,  he  immediately  fubjoins, 
 IVith  Groans  that  cannot  be  uttered.  So  that  this  Pray- 
 er doth  not  fhow  it  felf  in  the  Vttcr.^nce^-and  Nim- 
 hkncfs  of  the  Tongue.^  nor  in  the  Elegancy  and  A^cat- 
 nefs  of  Exprejfign  f  which  an  Hypocrite  may  do  as 
 well  as  the  belt  Man  in  the  World;  but  in  the  mo- 
 tions of  the  Heart  and5o^/,  which  is  beyond  the 
 Power  of  the  finell  Phrafes,  Groans  hziv,^^  Lnptr- 
 fe{f  founds  from  within ^  fliovving  indeed  the  concern 
 of  the  Mind  when.e  thev  comer,  bat  not  dcclarin<r 
 
 G  g  2  iii 
 
45  ^  'f '^^/l/^'^  Dialogue. 
 
 iathcleall  what  uiat  concern  is,  nor  can  they  be 
 nnderftood  but  by  the  Searcher  of  Hearts,  who 
 isriows  onr  Meditations  and  Thoughts  long  before, 
 without  the  help  of  Words  to  reprefent  them. 
 
 This  then  confirms  the  benefit  of  Liturgies.  For 
 feeing  the  ftrength,  and  efficacy  of  Prayer  confifts  in 
 having  the  Heart  concerned  •,  and  he  is  faid  to  pray 
 hef  who  prays  moji  affedioncitely^  therefore  for  this 
 end  we  make  ufe  of  a /orw,  becaufe  in  this  cafe  the 
 votary  has  nothiitg  elfe  to  do,  but  to  Compofe  his 
 Tieart^  ^nd  apply  his  Thoughts  to  tha  Words  be- 
 fore him.  Whereas  were  he  at  the  trouble  to 
 make  his  Prayer  ,  and  invent  Language  to  ex- 
 prefs  it  in,  he  would  by  this  means  certainly  ahate^ 
 if  not  altogether  /o/f  the  vigour  of  his  Devotion, 
 his  Afvrid  being  all  the  while  chiefly  emplo^y'd  in 
 Compofing^  and  digefting  his  Words,  which  after 
 all  can  be  no  more  than  the  Shell  aixi  Body  of  Tray- 
 er,  or  indeed  ratJier  the  clothes^  than  the  Spirit  and 
 ■Life  of  it. 
 
 Thus  as  to  the  Minijicr  :  But  for  the  ^eople^ 
 their  Condition  appears  worfe :  Becaufe ,  being 
 altogether  ignorant  of  what  the  Minifter  intends 
 to  fay,  they  are  obliged  to  give  the  ftricter  atten- 
 tion to  him,  and  fo  the  Ear's  alone  being  engaged 
 in  xhereceptionof  what  is  faid,  the  Tongue  in  the 
 interim  has  nothing  todo,  hwt  is  filent^  dnd  ufekfs 
 till  the  Service  is  over.  And  for  the  Hearty  it 
 bas  nofurtherbufinefs  than  to  examine,  fentcnce 
 after  fentence,  whether  ^what  the  Minifter  deli- 
 vers, be  fourid  and  proper  or  no.  Which  eVery 
 Manmuftdo,  ifhe  has  Religion  enough  in  himto 
 confylt  bis  owjifafety.  And  yet  if  he  does  it  in 
 any  low  Degree  of  care  and  pains,  he  muft  of  ne- 
 ccnity  lofe  fome-  part  of  the  Minifter's  Prayer, 
 wlio'ftill  goes  on, 'and  proceeds  to  mm  matter^ 
 while  the  Congregation  is  perpetually  halting^  to 
 weigh  what  in  their  behaK  has  been  offerM  al- 
 ready. 
 
TJ^e  Fifth  Dialogue,  45? 
 
 ready.  And  provided  fnch  a* Man  be  fo  appre- 
 lienfive  and  quick,  that  no  tittle  of  that  Prayer 
 efcapes  him,  yet  this  amounts  to  no  more  than 
 the  exercife  of  the  under /landings  and  can  have  no 
 other  efFeft  on  him  than  the  Sermon  afterwards 
 has,  to  better  perhaps  his  Knowledge^  but  wants 
 that  which  makes  it  a  Prayer^  at  leaft  a  Prayer  to 
 him..  'Tis  true,  this  is  much  help'd  by  Irnplicite 
 Faith  ^  But  that  Dodtrine,  as  it  is  not  fafe  in  it 
 /f//,-fo  it  lias  no  Credit  with  thofe  who  make  the 
 Objection.  And  yet  methinks  this  reliance  on  ano- 
 thers  Prayer  favours  of  that  Principle^  and  is  fuch 
 an  overt-aft  of  the  confidence  \ve  have  of  the 
 Minifters  being  infallibly  guided,  that  no  Romi/h 
 Priejl  can  demand  more  from  the  greatef:  Zealot 
 under  his  care. 
 
 B.  In  my  Opinion,  this  way  of  Devotion  is 
 very  edifying.  And  I  find  by  experience  fo  much 
 vigour  andwarmth^  in  a  Prayer  affectionately  deli- 
 vered by  the  A^lmijler^  that  the  other  compara- 
 tively fpeaking  ,  is  cold  and  flat ,  and  fo  little 
 touches  the  Hearty  that  it  fcarce  enters  the  Ears^ 
 or  invites  to  any  Degree  of  attention  or  concern 
 while  the  Reader  faith  it.  And  truly.  Sir,  to  be 
 free  with  you,  this  is  the  reafon,  I  generally  come 
 fo  late  to  the  publick  Worfhip,  not  out  of  deiign 
 thereby  to  affront  my  Neighbours,  who  benefit  by 
 the  Service-Book^  but  becaufe  it  hath  not  that  good 
 effeft  on  w^,  as  oathem^  who  yet  (if  I  may  fay  it 
 without  offence)  notwithftanding  their  zealous 
 Profelfion,  and  adherence  to  that  Mode  of  Prayer 
 are  very  tardy,  and  many  of  'em  enter  as  late  as  I. 
 But  that  which  molt  furprizes  me,  is,  fv^hat  I 
 have  often  obferved)  thai  thQ  Miwjlers  them/elves 
 are  very  backward  in  the  ufe  of  that,  which  they 
 fo  much  prefs  to  the  People,  and  whereby  they 
 would  be  diftinguifhed  from  the  other  Teachers  of 
 Cod's  Word.    For  they  not  only  forbear  reading 
 
 Q  S  3  the 
 
454         '^'^  ^^f'^  Dialogue. 
 
 the  Prayers  in  their  own  Ptr-fons^  butmoftofthem 
 godirecllyto  thz  Teftiy^  and  appear  not  in  the 
 Churchy  till  the  Fjalm  and  Sexton  give  notice,  they 
 imift  be  moving  1^  which  makes  me  fufpect,  that 
 the  Prayers  you  recommend,  are  not  Itridtly  the 
 Service  of  Go'd^  or  that  f^jey  think  them  fo,  becaufe 
 they  deny  themfelves  an  interefl  in  that  Service^ 
 and  are  voluntarily  withdrawn  till  it  be  quite  o- 
 yer.  ' 
 
 A  You  judge  uncharitably.  JBut  fuppofe  fome 
 ferv  fall  under  your  Cenfure,  yet  we  ought  not  to 
 make  the  neglecls  of  A^en^  the  faults  of  a  Ct  njiitti- 
 tlm.  Nor  are  their  remifiiiefs  any  Plea,  to  abate 
 our  Piety  and  Zeal  at  fuch  times.  Some^  you  fay, 
 do  not  read  :  Others  remain  in  the  rejiry  during  the 
 Service,  yet  r.cither  are  chargeable  wjrh  the  con- 
 tempt of  the  Prayei's,  as  you  imagine."  For/ as  to 
 the/ormer,  they  are,  it  may  be,  infirm  and  neeaUy^ 
 and  thereupon  unable  to  go  through  the  v^^hok  Du- 
 ty. And  in  this  cafe,  we  are  to  remember,  that 
 God  is  for  Mercy ^  and  not  Sacrifice^  and  they  fo 
 ferveGod,  as  to  keep  themfelves  in  a  Condition 
 to  ferve  him  long.  Or  they  are  willing  to  di- 
 vide their  iricomcs  ,  and  make  the  preferment 
 they  have,  a  kind  of  Nwfery^to  train  up  the  Youn- 
 ger fort,  in  the  Miniltery  of  the  Church.  And 
 at  leafl ,  to  t-akcoWthatrefiertion^  which  1  have  of- 
 ten heard  made  on  them,  for  ^r^rfping  ^11.,  and 
 parting  with  nothing.  It  may  be  added ,  that 
 there  hath  been  in  the  Church  a  difference  of  Cleri- 
 (al-Offccrs  throughout  alKAgcs,  among  whom  the 
 Readers  had  a  fpccia]  Figure,  who  were  the  Dt'^- 
 fomof  the  Primitive  times,  and  to  v/hofe  Fbices 
 a  particular  regard  was  had  by  the  BiHiops,  and  o- 
 ther  MiniHers,  that  fo  what  was  delivered  out  of 
 the  Book  of  God,  might  he  difJimJiy  h€:\\d  by  all 
 the  Congiegatioa.  To  x\n%  J ujlin  Martyr  bears 
 '  teifimonv. 
 
Tke  Fifth  Dialogue.  455 
 
 teftimony  ,  who  faith,  (q)  Vpon  the  Day  called 
 Sunday,  all  the  Chrijlians^  ivhether  in  City  or  Country^ 
 ajfemble  in  the  fame  place ,  wherein  the  Memoirs  of  the 
 u4pojlles^  and  the  writings  of  the  Prophets  are  read^  as 
 long  as  the  time  will  permit.     Then  the  Reader  fitting 
 down.^  the  Prefideiit  of  the  afftmble  jlands  up^  and 
 makes  a  Sermon  of  inflruliion  and  exhortation  to  the 
 following  of  fo  ^od  examples.     In  a  word,  becaufe 
 l\\Q  Divine  Service  confifts  of  diver fe  part s^  and  is 
 of  a  very  confiderablc  length   every   Lord's-day^ 
 therefore  the  Minilters  ufe  thefe  helps,  that  each, 
 in  his  Station,  may  acquit  himfelf  better  ,   and 
 moretothefatisfaftionandbenefitof  theadembly. 
 And  as  for  thofe  of  the  latter  kind,  you  Ihould 
 diftinguilh  before  you  cenf»re  -^  For  it  is  not  the 
 incumbents  themfelves,  or  very  few  of  'em  go  to 
 the/^^y^ry  ,  4)ut  fuch  Gentlemen  as  come  from  re- 
 mote Places,  to  let  us  partake  of  their  pains,  and 
 who,  becaufe  of  the  diftance  cannot  but  be  late, 
 and  are  on  that  account  very  unwilling  by  an  un- 
 feafonable  entrance  to  dillurb  our  Devotion.     Or 
 probably  the  length  of  their  Walk  diforders  a;id 
 heats  'em,  and  therefore  may  want  the  convenien- 
 cy  of  a  clofer  Room^  both  to  cool  and  recoiled^  them- 
 felves before  they  go  to  the  Sermon.     In  any  of 
 thefe  refpeds  they  are  very  pardonable-,  and  the 
 rather,  becaufe  in  that  retirement,  they  are  of* 
 ten  found  as  attentive^  and  as  warmly  ingaged  in 
 the  Common-Service,  as  the  reft  of  the  Congre* 
 gation,  with  whom  they  join,  though  not  fo  open- 
 ly as  in  their  own  Churches  at  home. 
 
 But  you  fpeak  of  them  as  you  find  it  in  your 
 own  Cafe  ^  and  becaufe  the  little  hafle  you  make  to 
 the  Prayers  proceeds  from  your  indiffcrency.,  and 
 the  low  concdt  yon  have  of  their  goodnels,  you 
 
 Gg  4  fuppoie 
 
4j6         The  Fifth  'Dialogue, 
 
 fuppofc  other  Psoples  abfence  to  be  altogether 
 grounded  on  the  fame  reafon.  But  the  rule  of 
 P^^ing  others  by  ourfelves^  will  not  at  all  times^  and 
 fn  e'vevy  cafe  hold  ;  and"  you  cannot  but  be  fenlible, 
 how.faDacioas  -the  Argument  is  from  one  to  all  or 
 iyom  few  to  many.  Yet  itimpofes  on  your  Cha- 
 rity, artd  makes  you  think  hard  of  them,  who. 
 have  a  gre^it  deal  to  fay  for  themfalves,  in  thofe 
 feeming  Omiflions  you  mention  to  their  difadvan- 
 
 And  I  am  afraid  you  are  as  much  deceived  in 
 that  comparifon,  you  made  between  the  two  kinds 
 of  Worfliip.  For  if  yo\ir  affections  grow  warm 
 at  the  Mmifiefi  Prayer^  it  is  Peradventure,  not 
 l)ccaure  there  is  more  iiolinefs  in  what  he  faith, 
 but  you  are  taken  with  the  iVdw/fy.  I  mnfl:  con- 
 fefs  things  extraordinary  are  commonlyVrery  furpri- 
 ^ii^g-j  But  let  me  tell  you,  they  have  frequently 
 thatCharader,  not  becaufe  they  are  more  excellent 
 than  what  are  daily  feen,  but  becaufe  they  are 
 mpre  iinufual^zs  when  we  negled  the  Sun  and  ad- 
 mirea  Metaor.  The  words  of  the  Minifler  mighti- 
 ly affedt  you,  not  becaufe  they  are  more  pious^  and 
 Proper  to  fignify  what  he  means  by  'em,  but  eir 
 ther  their  variety  Pleafes,  or  their  found  Charm 
 you,  becaufe  you  hear  without  prejudice.  But 
 would  you  with  as  little  pre-engajzement  or'pre- 
 poirefnon  of  Mind  confidcr  the  difference,  I  am 
 bold  to  fay,  you  would  difcover  fo  much  Holy  Ele^ 
 gancy^  fo  much  Majefiy.^  fush  a  clofe  Correfpcndencc 
 'between  the  Language^  and4he  ivants  vee  cxprefs  by  it, 
 Jin  thofe  fonns  we  ufe,  that  if  you  have  any  reve- 
 rence, i  as  without  doubt  you  have)  for  the  5m- 
 ptu,  e  ii  feif,  you  cannot  diOike  or  retain  a  mean 
 Opinion  any  lonsgr  of  what  is  for  the  molt  part 
 boVrowed  from  it.  .  'Tis  not  in  my  Thoughts  to 
 difparage  any  Good- A  fan's  Prayer.  I  have  always 
 3j  (■"tncration  for  the  GJfts  of  G-od  xph^c-cver  I  find 
 
 •  •'  'em.. 
 
^heVifth 'Dialogue.  457 
 
 'em-  I  hear  owr  y^</;w//?£r  Willi  as  mnch  Devotion 
 as  the  thing  will  bear  ^  And  becaufe  his  Prayer  is 
 now  become  a  form  by  his  conftani.  repeating  it,  i 
 finccrely  and  heartily  join  with  him.  Yet  1  venture 
 not  to  fay,  thatthetwo  Prayers  equally  move  me; 
 ^nd  I  am  fure,  if  he  heard  me  fay  fo,  he  would  not 
 be  Angry.  But  admit  the  Scales  were  even,  why 
 fliould  we  be  byafsM  and  parcial,and  flight  one  fort 
 of  Prayer  more  than  the  other  t  Why  not  cloie 
 with  the  Minifter  in  the  Lesk^  as  well  as  in  the 
 Tulp'tt^  and  let  our  Hearts  have  an  interell  in  Both  ? 
 Good  Children  may  without  offence  have  a  great 
 liking  for  an  honeli,  diligent  and  difcreet  Scr- 
 vant^  yet  I  hope  none  of  us  have  fo  little  fenfe  of 
 Duty,  and  the  refped  we  owe  to  the  Hile  of  a 
 Mother^  as  to  flight  the  food  flie  provides,  purely 
 on  the  account ,  becaufe  jlie  provides  it.  The  Mi- 
 jiifters  own  Prayer  way  bcgocd^  but  the  other  is 
 certainly  fo,  and  therefore  'tis  the  bell  way  to  at- 
 tend buth^  but  defpife  neither. 
 
 But  they  do  not  equally  affed:  you,  the  one  be- 
 i\}^L^n£uid  and  fiat^  in  comparifon  of  the  other. 
 And  I  believe  it  true,  but  the  reafon  is?n  ourfelves^ 
 and  not  in  the  Prayers.  Our  perfwafion  makes  the 
 difference,  and  we  come,  as  was'  faid  with  preju- 
 dice.^ and  coldnefs  to  the  one.^  and  with  a  refoluti- 
 on  not  to  beconcern'd  till  the  other  begins,  and  Co 
 becaufe  of  this  partiality ,  the  imprefijons  are  very 
 unlike  J  for  the  inclination  dravisthQ  judgment  alkie, 
 and  where  we  have  no  kindnefs  for  a  thing,  it 
 mufi;  be  underflood  that  the  thing  did  not  deferve 
 it.  The  Minifter's.Prayer  is  very  f^'/?;}??^^;  And 
 it  ought  to  be  fo.  For  his  appearing  in  the  Pulpit^ 
 is  on  purpofe  to  better  us.  And  as  in  other  Du- 
 ties he  gives  us  inftruclions  bow  to  difcharge  'em 
 well,  foasto  this  of  Prayer,  he  never  forgets  to 
 put  us  in  Mind  of  it,  as  an  inftance  of  Religion, 
 Yvhcrein God's  Glory  h^s  3U  Eminent  fbare.    And 
 
 if 
 
4  5  8  7he  Fifth  Dialogue. 
 
 if  his  words  commence  a  Prayer^  it  is  to  quicken 
 his  Exhortation,  and  (how  by  his  Example  what 
 we  are  to  do,  and  how  to  acquit  or  behave  our- 
 felves  in  it. 
 
 But  I  conceive  your  Language  of  Edification  is 
 not  well  examined,  for  though  it  be  intended  an 
 Ohjt'Stion  againft  the  Liturgy,  it  rather  confirms 
 and  proves  the  ufc  of  it.     It  is  a  Metaphor  bor- 
 row'd  from  Building^  and  as  it  is  or  (bould  be  ap- 
 plied to  Prayer,  it  is  the  confpiring  or  confent  offe- 
 mral  Perfons  in  a  Congregation^  to  fend  up  a  Petition 
 to  Heaven^  and  with  one  Hearty  and  one  Mouth  glo- 
 rify God.     Now  though  a  form  of  Prayer  may  be 
 very  convenient  at  home^  in  our  Chambers  or  Clo- 
 fetsto  exprefs  our  Thoughts  by,  in  cafe  we  do 
 exprefs  'em,  (becaufe  having  no  care  to  order  the 
 Words,  our  inrvard  concern  may  be  fo  mucli  the 
 greater)  yet   in  a  Publick   Meeting  this  is  much 
 more  necelTary,  becaufe  if  we  know  not  what  the 
 Prayer  is  the  Minifter  offers,  how  ihail  we  be  able 
 to  give  our  Sufi]\ige  to  it?    But  if  we  differ,  and 
 fay  each  Man  a  feveral  Prayer  for  himfelf,  then 
 the  notion  of  Edification  is  utterly  lofb,  or  very 
 ill  applied,  when  there  is  not  that  Vnion  of  Souls^ 
 fas  of  many  iton'es  or  Bricks  in  an  houfe)  in  that 
 Addrefs  we  fend  up  to  God.    This  is  very  far 
 from  that  Holy  Violence,  the  Scripture  mentions, 
 of  laying  Siege  to  Heaven,  and  the  force  muftbe 
 very  little  when  the  Spirits  of  the  fupplicants  are 
 diitracted,  and  weak'ncd  for  want  of  agreeing  bet- 
 ter together.     But  by  Edification  you  mean  Im- 
 provement ;    and  the  Minilte.r's  Prayer   adds  to 
 your  Devotion.     And  here  I  wifh  you  be  not  mi- 
 itakcn.     For  fuppofe  his  Prayer  fhould  caufe  fome 
 Motions  in  your  Spw/,  and  that  you  arc  much  pleas'd 
 v7ich  v;hat  yon  fee  and  hear  from  him,  yet  confi- 
 der,  that  though  the  Mmifler  may  in  this  manner 
 d15  ms  Duty  well,  and  ferve  God  to  the  Admirati- 
 
 .    '  ••  pa 
 
77;^  F//d?  Dblo^we.  459 
 
 on  of  thofe  who  are  Witneffcs  of  his  Zeal^  yet 
 where  i^your  IVor/Jup  all  this  while,  and  how  do 
 you  ferveGod  in  your  attention  to  him'?  Thecon- 
 cern  you  are  work'dto  at  fuch  a  time,  is  an  cjfd^ 
 of  the  Minijlcr^s  Prayer^  bitt  not,  as  it  ought  to 
 be,  a  quality  of  your  Own.  Devotion  is  active. 
 When  we  pray  we  make  a  Speech  to  God  •  and 
 that  it  may  prevail,  we  deliver  it  decently,  and  as 
 zealoufly  as  we  can.  But  how  can  this  be  applied 
 to  you,  who  are  purely p^Z/j-z/e  while  the  Minifter 
 Prayeth?  For  though  it  (hould  happen  he  llirs 
 your  affedlionsjet  that  is  all  ^  and  you  are  in  the 
 Condition  of  Men  under/tfrp'/'/2:6',vv'hoareravifh'd 
 with  fome  uncommon  oh^eCt^  yet  at  that  inftant  have 
 no  room  for  nfieUion ,  and  the  light  makes  'em 
 neither  n//cr  nor  better.  In  iliort,  the  moft  that 
 can  be  faid  of  your  warmth  is,  that  thereby  you 
 fr ow  you  like  th^AfmiJltr's  paymg^v^i  what  is  this 
 to  yourfelf,  and  how  in  his  Devotion  do  you  ex- 
 prefs  your  Own  ? 
 
 B.  That  is  eafily  Anfwered  ^  Becaufe,  the  Mi- 
 ni j\cr\.st\\e  Mouth  of  the  AlTembly,  and  for  that 
 reafonkj  Fr ay er  is  ours  ^  and  the  Amm^  which 
 concludes  it  doth/z^w  our  confents. 
 
 A.  The  yjmen  at  the  end  of  the  Prayer  is  not 
 fufficient  of  it  felf  to  entitle  us  to  it,  unlefs  the 
 Heart  throughout  the  whole  exercife  has  bore  it 
 Company,  the  beft  ingredient  of  Prayer  confifl:- 
 ing  in  the  inward  defircs^  and  aiteftions  of  the  Soul. 
 Bclides,  when  we  fubjoin  Amm.,  we  thereby  af- 
 fert  the  truth  of  what  has  been  faid  ^  we  declare, 
 that  our  Condition  has  been  faithfully  reprcfented^ 
 and  we  wiih  it  may  fncceed  and  be  anfwered  ac- 
 cording to  what  is  faid  in  it.  And  how  can  this 
 be  fuppofed  in  a  long  Extempore  Prayer ,  where 
 the  hearers  Memory  mull  be  very  extraordinary  to 
 retain  all  the  parts  of  fuch  an  Addrefs,  the  appre- 
 hnfionc^izk^  andthejW^we;2t  ripe  to  determine 
 
460  The  Fifth  Dialogue. 
 
 the  gocxlnefs  of  it.  Moveover  we  fay  ^men^ 
 not  to  convince  God  of  our  concurrence  in  fuch  a 
 Prayer,  bit  for  a  Teftimony  to  one  another,  that 
 we  have  been  all  the  time  bufied  in  the  publick 
 Devqtion,  minded  it  as  we  fay,  and  made  it  our 
 oiTM  by  a  filent  and  mental  repeating  it.  For  tho* 
 it  is  not  Convenient  that  every  fingle  Votary 
 fhould  be  as  loud  as  the  Mm(le)\  which  is  the  rea- 
 fon  we  only  fay  Amen  to  avoid  noife,confufion  and 
 diforder,yet  the  very  Word  implies,that  our  heart 
 has  pray'd  with  the  Minifier  all  the  while  ^  and  if 
 not,  neither  his  prayer^  notour  A?nen  is  of  any  be- 
 nefit to  us.  The  Minifter  is  the  A<fouth  of  the  Con- 
 gregation '^  True,  but  be  it  remcmbred  that  the 
 Office  and  Duty  of  a  Mouthy  confilts  in  uttering 
 Audibly  finA  Faithfully  y^h^iK,  the  .-^//W  has  conceived 
 within  ^  and  to  make  the  Language  proper;  there 
 muft  always  be  a  clofe  Correfpondence  betwc^en 
 'em. So  thatthisCharafter  therefore  fhows  that  the 
 jWnijhr  J^caks  no  more  than  the  People^s  Thoughts, 
 and  what  themfelves  would  declare  with  their 
 own  rdce  ^  if  they  might  not  be  troublefome  to 
 one  another.  And  here  I  mufb  not  omit  the  dan- 
 ger ot  confiding  too  much  in  the  Minijler''s  Prayer^ 
 tor  fear  by  the  fame  imputation^  whereby  we  would 
 make  what  is  good  in  his  Prayer,  our  own,  we 
 may  be  forced  to  own  likcwife  what  he  faith  amifs. 
 For  let  his  Offce  be  never  fo  Holy^  there  can  be  no 
 fccurity  of  his  Per/on.  Judas  was  one  of  the  txvelve^ 
 but  he  was  a  Devil.  If  you  think  your  felf  fafe 
 from  the  experience  you  have  both  of  the  A'fan 
 and  his  Prayer^  this  Iconfefsa  folid  Anrwer,  but 
 then  it  prefumes  you  have  not  only  known  the 
 Minifier^  but  heard  his  Prayer  often  before,  (there 
 being  no, other  way  in  this  cafe  to  fatisfyConfcience 
 than  to  ground  its  fefety  on  fuch  an  Experience)  and 
 if  fo,  you  give  up  the  Caufc,  his  Prayer  fo  repeated 
 bdngniad?a/(3rwtothe  Congregation  that  hears 
 
 him. 
 
The  Fifth  Dialogue.  4  61 
 
 him.  So  that  the  Queftion  is  reduced  to  this. 
 Whether  a  Prayer  made  and  revifed  by  many^M  noc 
 much  better,  than  what  is  compofedby  One  ?  For 
 if  it  be  true,  that  in  thewuUitude  of  Coimcellors  there 
 is  fafety^  can  we  imagine  but  that  the  publick  Li- 
 turgy mult  needs  have  the  precedence,  when  there 
 has  been  fo  much  care,  and  all  other  hkely  means 
 taken  for  its  fufficiency  and  goodnefs  ? 
 
 B.  How  can  this  form  of  Worihip  be  recon- 
 ciled to  the  Apoftle's  Praying  by  the  Spirit  ? 
 
 ^.  You  have  the  Pbrafe  from  St.  Paul^  1  Cor. 
 14.  where  though  he  gives  two  interpretations  of 
 thofe  Words,  yet  neither  of  'em  contributes  to 
 your  Objedion.  The  firjl  is ,  praying  in  an  un- 
 known Tongue^  a  faculty  beftow'd  on  the  Difciples 
 of  Chrifl:,  for  the  publication  of  the  Gofpel  by 
 immediate  Revelation  fvomUQSiven.  ^  And  therefore 
 thofe  who  prayed  in  that  manner,  were  faid  to 
 pray  by  the  Spirit :  A  way  of  praying  if  not  oppofed 
 to,  yet  very  much  dijliniuipjed  from  praying  with 
 the  undifflanding^  as  we  may  fee,  v.  1 5.  W})at  is 
 it  then  ?  /  will  pray  vpttij  the  Spirit^  and  I  will  pray  with 
 the  underjlanding  alfo — but  more  plainly  ,  v.  2. 
 where  /peaking  in  an  unknownTongue^  and  [peaking 
 by  the  Spirit^  interpret  each  other.  A  fort  of 
 praying  or  preaching  fo  little  edifying,  that  St. 
 Paul  declares,  he  had  rather  fpeak  five  words  o- 
 therwife,  than  ten  thoufand  fuch  to  the  People. 
 V.  )  9.  The  other  meaning  of  praying  by  the  Spirit ^ 
 is,  when  his  Heart  was  eagaged,  and  his  Spirit 
 prayed,  2/.  1 4.   /  will  pray  with  the  Spirit ,  and  my 
 
 Spirit  truly  pray eth i.  e    though  he  pray'd  in 
 
 anUfibwwH  Toyigue^  his  Spirit  prayed,and  did  it  et- 
 fe(ftually  as  to  himfelf,  bccaufe  he  knew  what  he 
 faid,  and  his  Soul  and  Spirit  join*d  in  the  Service. 
 But  Hill  with  refped  to  others  this  way  was  un- 
 fruitful •  and  being  altogether  for  Edification  in  this 
 Chapter,  he  was  cleariy  for  that  kind  of  Prayer, 
 
 "  to 
 
461  The  Fifth  Dialogue, 
 
 to  which  all  the  People  could  fay  Jmen^  and  in 
 which  the  Congregation  might  be  as  much  con- 
 cerned in  their  Spirits^  as  he  was  in  his^  while  he 
 pray  a  in  an  unknonn  Tongue  So  that  the  Autho- 
 rity of  this  Text,  is  of  little  ufe  to  fupport  your 
 notion  ;,  Becauic  as  to  the  firjl  way  of  praying, 
 it  ceaied  long  ago,  as  being  by  Miracle  and 
 the  infufion  of  Tongues.  And  the  litter  being 
 yielded  makes  nothing  againft  us.bccaufe  we  hold, 
 that  in  everyPrayer  ourSpirits  muft  have  an  intereft, 
 or  elfe  we  are-  fure  to  pray  in  vain. 
 
 It  is  to  be  wiihed,  th?.t  the  Spirit  we  fo  much 
 fpeak  of ,  and  pretend  to  pray  by,  be  not  mi- 
 fraken.  For  there  is  a  Spirit  of  affedation  and 
 pride,  which  is  apt  to  delude  and  make  us  believe 
 thQ  Gifts  of  Nature  to  be  the  fruits  of  Grace^  and  ha- 
 bits divinely  infpired,  and  if  a  Man  hasalTurance 
 enough  with  a  plaufible  faculty  to  vent  his  con- 
 ceptions, he  is  prefcntly  endow 'd  with  a  Fropfje- 
 f/d  Talent,  and  all  hefpeaks  muft  be  underftood, 
 as  if  he  was  moved  by  the  Holy  Ghojl :  When 
 perhaps  an  Jtheijl  ov  an  Hylocrite  ^  may  deliver 
 liimfcif  in  a  dialeft  full  as  holy,  and  yet  have  fo 
 little  intereft  in  the  Spirit  of  God,  as  not  to  de- 
 ferve  the  Chriftian  Name. 
 
 Tome  it  appears  not  only  modcft  2ind  humble, 
 hvit prudent  and  fafeto  diftruil  ourfelves  in  a  thing 
 of  thisconfequcnce  ^  and  rcmembring  how  many 
 and  great  our  Infirmities  are,  and  what  the  Ma- 
 jefty  of  God  is  whom  we  Addrefs  to  after  this 
 manner,  'tis  better  furely  to  ufe  the  found  words 
 wife  and  good  Men  have  fur nifli'd  us  with,  than  to 
 offer  fuch  as  (though  never  fo  carefully  compofed 
 by  ourfelves,)  muft  mal;e  us  doubt,  whether  we 
 pray  well  by  'em  or  no.  For  the  Doctrine  we  pro- 
 fefs  denies  infjllibilit)ij  or  private  infpirjtion  in  thefe 
 Days:  Yet  this  .we  are  pretty  vvell  perfwaded 
 of  (God  having  engaged  his  Word  for  it)  that 
 
 ••  the 
 
The  Fifth  Dialogue.  46^ 
 
 the  Holy  Ghoft  fhall  never  -fail  the  Body  of  his 
 Church ;  and  therefore  what  that  Body  prefents 
 to  us,  falls  under  the  lefs  fufpicion  of  being  er- 
 roneous. .  - 
 
 B.  The  Papifls  talk  thus,  and  make  their  Church 
 the  Pillar  and  Ground  of  Truth  ^  And  thence  take 
 occafion  to  obtrude  upon  us,  what  they  pleafe  on 
 pain  of  Damnation.  And  to  deal  above  board 
 with  you,  though  for  the  reafons  you  have  givea, 
 I  was  nev€r  very  averfe  to  a  form  of  Prayer  in 
 the  Publick  Worfhip  of  God  (and  therefore  am 
 not  angry  at  what  our  Minifter  faith,  though  con- 
 ftanily  the  fame  )  yet  the  Common-Prayer  we 
 daily  ufe  being  fetch'd  from  a  Church,  which  all 
 Parties  among  us  confefs  full  of  Corruptions,  is 
 indeed  an  offence  to  me  on  the  account  of  what  our 
 Lord  faith.  Of  thorns^  Mm  do  not  gather  Figs^  nor 
 of  a  bramble  Bufh^  gather  they  Grapes,  y^  good  tree 
 bringeth  forth  good  fruity  but  a  corrupt  tree  bringeth 
 forth  evil  fruit .  A  good  tree  cannot  bring  forth  evil 
 fruity  neither  can  a  corrupt  tree  bring  forth  good  fruit — 
 So  that  our  Service-Book  being  little  more  than  a 
 Copy  oithairs^  whofe  Communion  we  rejed  for 
 their  manifold  Errors,  how  can  it  bcfufpsdted, 
 we  fhould  Heartily  join  in  fuch  a  piece  of  Devoti- 
 on, and  fay  the  Prayers,  fuch  ill  ChriHians  have 
 made  to  our  Hands? 
 
 A.  Th^  Corruptions  of  thz  Church  of  Rome^  we 
 call  Popery^  are  of  a  low  date  in  Comparifon  of  the 
 times,  when  Liturgies  began  in  that  Province,  and 
 other  Places  of  the  World,  where  the  Gofpel 
 was  fetled.  It  was  the  care  and  piety  of  our  Fa- 
 thers^ at  the  ^f/omwf'o;;  of  Religion  in  this  King- 
 dom, not  to  Deflroy  the  Church  of  Rome^  but  re^ 
 /lore  her  to  that  purity,  which  fhe  retained  for  fe- 
 veral  Centuries,  and  was  fo  much  commended  by 
 St.  Paul ,  who  thanks  God  ,  through  Chrifc  Jefus^ 
 that  her  faith  was  fpokcn  of  tbroughvut  the  World  — 
 
 Aiid 
 
464  '^''^  F^A'^  Dialogue. 
 
 And  this  Apology  we  of  this  Church  have  for  otif^ 
 felves  in  what  has  been  done,  that  the  fault  and 
 charge  of  Schifm  is  limply,  and  altogether  her 
 own,  becaufe  fne  left  herfelf ,  and  not  we  her,  the 
 Church  of  England  continuing  what  (he  once  was, 
 and  what  in  honour,and  fafety  to  herfelf  fhe  ought 
 to  be  again.  And  as  in  diverfe  other  inllances/o  in 
 this  of  the  Liturgy,  our  Reformers  correded  whaC 
 they  found  ami  is  ^  and  feparating  the  Gold  from 
 the  Drofs^  they  expunged  wh.at  was  fpurious  and 
 novel  in  the  fcrvice,  and  retaining  the  ufeful  and 
 wholefom  part,  they  tranibted  it  into  our  own 
 Tongue,  that  as  we  were  no  longer  to  believe^  fo 
 n€\X.\\^x  to  pray  hn^lk'itcly. 
 
 .  But  what  if  it  be  proved,  that  our  Liturgy  has 
 ayiothey  Original?  For  we  find  In  a  Cotfo;«-IVlanu- 
 fcript,  that  Germanus^  and  Lupus  ^  brought  into 
 ^  tiie  Briti/Jj-Churches ,  Ordinem  ciirfus  GaUorum^  by 
 rvdiich  Archbilhop  VJ^kt  underftands  the  Gallicart 
 .Liturgy^  which  very  much  difter'd  from  the  Ro- 
 man ,  as  we  may  conclude  from  that  Qjiellion, 
 j^ujlm  the  Monk  put  Pope  Gregory^  Which  of  'em 
 he  Oiould follow?  andanfvver  was  made^  Thath^ 
 fliould  chufe  what  he  thought  moil;  proper  for  tl^: 
 Enghjlt  Church.  Accordingly  the firjl  was  prefer- 
 red -,  and  the  rather ,  becaufe ,  the  Queen  was  a 
 Chnftian  before  Auji'm  came  hirtier,  and  had  been 
 uTcdto  the  Frew/; Liturgy  (which  fome  Authors 
 derive  from  '^x.'.John  ,  by  Polycarp  and  Irenaus')  fo 
 that  (he,  and  her  Bi  hops  being  French^  it  had  gi- 
 ven great  oiTence,  to  take  that  form  of  service  a- 
 way,  whicli  they  had.  brought  along  with  'em, 
 and  which  the  &riujh  Church  had  now  for  forae 
 time  been  acCu Homed  to.  As  to  the  feveral  parts 
 of  it,  I  refer  you4:oBifliop  Stillingjieefi,  Book,  cal- 
 led Origincs  Britanmcce^  c.4.  All  which  are  re- 
 tain'd  in  the  Offices  of  our  Church ;  not  from 
 /:o/«6as  ourDilTenters  iraaainc,  but  from  the  con-^ 
 
 fent 
 
The  Fifth  Dialogue,  4gj 
 
 Tent  of  all  the  Ancient  Churches,  which  fhe  alfo 
 follows  by  putting  them  into  a  Language  under- 
 ftood  by  the  People.  The  agreement  between 
 this  and  the  Gallkan  Liturgy,  you  will  find  in  that 
 Author^  From  whofe  difcourfc  it  appears  ,  that 
 owx  Church  of  England^  as  it  introduces  nothing 
 New^  fo  it  hath  omitted  none  of  thcfe  Offices^ 
 wherein  all  the  OW  CWc6(?5  agreed  ^  And  in  cafe 
 of  difference,  we  adhere  to  the  Galilean^  and  not 
 to  that  from  Rome.  But  grant  it  otherwife,  that 
 fomeof  the  materials  came  from  the  Roman  Mijfal^ 
 why  fhonld  not  this  be  coniidered,  as  it  really  iri 
 it  felf  is,  a  Tellimony  of  chat  prudence  and  good 
 temper  our  Reformers  Ihow'd  in  compiling  it,  who^ 
 to  draw  the  Pdpijis  into  their  Communion  (thert 
 the  only  DifTenting  party,  and  whofe  Converlioni 
 they  defired)  they  kept  as  near  'era  as  they  fafely 
 could,  and  by  that  means  brought  many  of  'em  o- 
 ver,  and  had  better  fucceeded^  but  that  the  Pope 
 fenta  Bull  hitherto  feparate  'em  from  us.  But 
 itill  'tis  the  Mafs-Book  a  little  refined.  This  is  ani 
 objedion  may  make  a  great  noife  among  unthink- 
 ing People  ^  But  can  ferious  and  judicious  Men  lay 
 anyltrefcon  it  ?  {a)  Whatever  the  Pagans  the?n- 
 felves^  fas  St.  yiugujline  fpeaks)  had  in  their  Do&irine 
 divine  and  ]iifl^  our  Saints  j'efufe  it  not  i,  nor  is  the 
 confideration  of  any  force  to  frighten  Catholicks 
 from  doing  a  thing,  becaufe  Hcreticks  have  done 
 
 the  fame*^ (b)  A  Novatian  pr'efumes  to  do  it  y 
 
 vrhat  then  ,  inuft  we  therefore  forbear  it  ?  jF:/e  hath 
 ufurped  the  honour  of  the  Chair ^  /hall  we  therefore  d- 
 bandon  it  ?  He  hath  aga'mjl  all  right  and  reafon  fet  up 
 an  Altar^  and  would  do  Sacrifice  on  it^  are  we  there- 
 fore to  lay  aftde  ours  both  Oblations  and  Altar  ?  It  is  a 
 foojijh  and  ridiculous  conceit^  that^  becaufe  a  Novatiafi 
 
 U)  Adv,  Donst.Ep-.  i54-(^0  Cypr  Ep.  73- i- ?-  . 
 
 H  h  ehalkngei 
 
j^66  Tin  Fifth  Dialogue. 
 
 challenges  to  himfelf  the  fhadow  of  Truth^  we  muft 
 therefore  rejcd  the  Subjlance^  and  take  leave  of  the 
 Truth^  that  we  may  not  in  any  refpe{t  appear  like 
 
 him.  -^ Truth  is  of  God,  though  utter'd  by 
 
 Balaam  or  a  Sibyl,  (c)  Nor  is  a  Diamond  or  any 
 other  jewel  lefs  precious,  though  it  be  fmear'd 
 over  with  dirt,  or  found  on  a  dunghil.  What  ad- 
 mirable pieces  of  Morality  and  Politicks  do  we 
 hourly  read  in  the  Writings  of  Pagan  Greece  and 
 I^ojtie  ?  Are  thefe  Books  to  be  burnt,  becaufe  Pla- 
 to and  Jrijlotle^  Cicero  and  Seneca,  or  the  like  pen- 
 ned 'em  ?  Surely  'tis  no  Crime  to  ufe  the  Light  of 
 the  5«wand  Aioon^  though  our  Anceftours  adored 
 them.  And  for  my  part,  I  (hould  no  more  fcru- 
 ple  to  fpeak  to  God  in  a  good  Prayer^  made  by  a 
 Dominican  or  a  Jefuit^  than  according  to  your  Me- 
 taphor, to  eat  the  Fruit  of  a  Tree,  planted  'by  a 
 Moor  or  a  Mahumetan.  We  do  not  find  King  (d) 
 Solomon^  unwilling  to  fend  to  Hiram  King  of  Tyre 
 for  Cedars  and  Workmen,  for  the  building  of  the 
 Temple  at  Jerufalem  ^  nor  that  the  ftrufture  was 
 accounted  Icfs  holy,  becaufe  the  materials  and 
 Builders  were  Heathen.  Many  of  our  Churches  in 
 this  Nation  we  owe  to  the  Zeal  and  Purfes  of  our 
 Popifh  Predeceflburs,  yet  we  fafely  Worftiip  in 
 'em  :  And  herein  we  follow,  not  only  the  Judg- 
 ment of  (e)  St.  ^ugufiine^  who  declares,  that  e- 
 ven  the  Idol  Temples^  when  devoted  to  the  Honour  and 
 S t'Y vice  of  the  true  God ^  may  be  asvcell  ufed  and  ac- 
 cepted^ as  Infidel  People  converted  to  Chrijlianity  ^  but 
 even  the  (f)  dindory  v\arrants  us  in  this  particu- 
 lar, and  faith,   that  whatever  the  builders  of  our 
 
 (c)  ^lafi  anriim  rion  fit  aurum  <fiU)d  in  luto  quarimus. 
 Rfuchhn.  de  ;ur.  Cabballft.  lib.  2.  f^)  z  Chro.  2.  7,  8-  (<?) 
 F.P1IL154.  ,7)  An  Appendix,  touching  Days  and  Places  for 
 puhlick  Worfliip. 
 
 Churchei 
 
7he  Fifth  TJialogue,  46^ 
 
 churches  were^  yet  the  phces  are  not  fuhjed  to  fmk, 
 pollution  by  any  fupeyjhtion  furnmiy  ufed^  arid  noiv  hiJ 
 afide^  as  may  render  hm  unlarcful  or  inconvenient  fot 
 Chrijlians^  to  meet  together  ihtrein  for  the  publick  Wor^ 
 /hip  of  God.  jAnd  therefore  vce  hold  it  rs^uifite^  that 
 the  Places  of  publick  A(]emblmg  for  Warjhip  ai/wrig 
 uSj  fhould  be  continued  and  employ'' d  to  that  ufe — -— — i 
 The  [Vater  of  Baptifm,  and  the  Bread  and  Wme 
 of  the  Euchariit  were  Elements  prophaned  by  the 
 Gentiles,  yet  they  are  the  ligns  and  matter  of  our 
 Chriftian  Sacraments^  and  m^de  the  ordinary 
 means  of  Salvation,  notwithftandingthofeabufeSi 
 AMan  might  abound  with  thcfcillnllrations  to  re- 
 move the  Calumny  But  after  all,  prejudice  ig 
 clamcirous,  and  Perfonsotherwife  bent  are  apt  to 
 let  go  truth,  rather  than  be  fuppofed  to  have  been 
 in  an  Error.  So  that  we  mult  Hill  be  told,  that 
 our  Liturgy  is  the  A-fafs-Book  in  Engliflj^  a  New 
 Edition  of  the  ^r6'Z/r>/7,  and  all  i\?>€\x  Rituals  {-q- 
 duced  to  a  lefler  Volume.  And  were  there  any 
 truth  in  this  charge,  the  compliance  is  not  Sinful  • 
 Becdufe,  we  take  from  the  Papifls  no  more  than 
 what  they  had  from  others,  who  never  knew* 
 what  Popery  was.  And  as  in  common  we  Both  re^ 
 ceive  the  Scriptures  of  the  Old  Teftament  front  "^ 
 the  hands  of  the  Jexvs^  ndtwithitanding  the  Ad- 
 ditions,and  corruptions  of  the  Scribes -ivi^  Pharifees.' 
 Jn  like  manner,'  we  have  the  matter  and  model  of 
 the  Service  of  God  by  their  conveyance.  Bi.t  as 
 for  the  excelfes  o\Ave-A^ariu''s^?rayers  for  the  dcad^ 
 Addrefpis  to  the  Saints,^  &c.  thefc  we  hav^fcparatcd 
 fromv/hat  is  O/^i  and  Legitimate^  and  curing  J;he 
 ZJ/Jcrt/aof.tlie  church  and  Service,  our  RefofWiers 
 have  reftored 'em  to  the  features,  and  vigour  of 
 IhQ  ancienter  and  purer  times.  And  if  this  anfwer 
 be  not  fufficient,  wefhall  be  hard  put  to  it  to  de- 
 fend the  pra^flice  of  reading  the  Bible  it  felf^ 
 H  h    i  which 
 
468  Jhe  Fifth  Dialogue. 
 
 which  we  enjoy  from,   and  by  their  meam^  and 
 ^^■hich  fk^  retain,  and  ufe  as  well  as  we. 
 
 We  do  not  beg  all  this.  Let  the  Book  be  exa- 
 mhied,  and  fee  what  there  is  in  it  of  any  affinity 
 with  that  €iopery^  wherewith  it  is  vulgarly  charg- 
 ed, and  which  you  think  deferves  your  Cenfure. 
 The  Sentences 'j  The  Patcr-Nojler -^  The  Fenitg 
 exult  emus  ^  or?/.  95.  The  rf<4rns -^  Tht  Leffons -^ 
 The  Bcnedidus^  or  Song  of  Zachary  ^  The  Jubilate^ 
 Of  ?[.  ICO.  The  Magnificat^  or  virgins  Hymn^ 
 The  Cant  ate  Domino^  ov  Pf.  98.  The  Nunc  Dimit- 
 tis^  or  Song  of  Old  Simeon  ^  The  Deus  Miferea- 
 tur^  or  Pf.  67.  The  Decalogue  ^  The  Epifiles  and 
 
 Cofpels  ^  And  the  BleJJing Thefe  are  evefy  one 
 
 of  them  literally  Scripture.      The  Te  deum^  has 
 
 that  Noble  prelate  St.  Amhrofe  for  its  Author,  a 
 
 Divince  piece,  and   above  200  Years  older  than 
 
 Popery  ^    And  near  his  time  lived  St.  Chryfojlom^ 
 
 whofc  Prayer  goes  before  the  Benediiiion  oiSt.Paul. 
 
 The  Creed  v>fas  framed  either  by  the  Jpojlles  or 
 
 Apofbolicai  Men  ^  To  be  fure  the  feverai  j^rticles 
 
 and  Heads  of  it,  are  fuch  as  to  Merit  that  name, 
 
 and  are  without  gain-faying  the  y^j?oy?/w  Do[irine. 
 
 And  to  explain  this^  were  added,  the  j4thantifian 
 
 and  Nicene^  occafionally  penned  to  aflert,  againft 
 
 the  Heveticks,  the  God-Head  of  Chrift,  and  the 
 
 Bleifed  Spirit-  And  it  favours  too  much  of  Socini- 
 
 aniji^ii^   to  be  fo  loud  in  crying  'em  down.     The 
 
 remainder  of  the  Worlhip  confifts  in  grave  Exbor- 
 
 tations^  Confejjjons^  or   in  the  Gallican.i\:i\Q^    Ap- 
 
 iogies  ^  Pr^crs  ^  Supplications,  Inter cejjions ,  and^i- 
 
 i>i>mof  thanks  for  all  Men,  efpecially  thofe  of  the 
 
 Catmlick  Church^ox  the  Houfliold  of  Faith,forA'/«^j, 
 
 Viud  thofe  who  are  in  Authority  ,  whether  in  Church 
 
 or  State,  according  to  St.  Pauih  Direftions,  and 
 
 tliC  Prayers  fo  well  compofed,  that  we  give  'em 
 
 the  name  of  Collefls,  meaning  the  CoUeHion,  and 
 
 joioing  together  Phrafes  of  Scripture  orderly  di- 
 
 gefted. 
 
The  Fifth  Vutlogue.  4^9 
 
 gelted,  to  fet  our  necefllties  and  defires  before 
 God,  as  near  as  we  can  in  his  own  Language.  And 
 when  that  is  wanting ,  we  fupply  ourfelves  cut 
 of  the  I  :?evotions  of  thofe  Fathers,  whom  envy  it 
 felf  cannot  deny  to  be  both  Aicient  and  Pious.  Our 
 Litany^  our  Refponfes^  our  frequent  fpeaking  W  the 
 AfTembly,  to  quicken  their  attention,  thefe  and 
 the  relt,  have  the  venerable  examples  of  the  firft 
 Ages  of  Chrijlianity^  to  jullifyour  Pradice.  And 
 the  /ipologijli  for  it,  are  fo  able  and  numerous, 
 that  if  the  Adverfary  is  not  convinced,  it  muft  be 
 •malice,  or  becaufe  he  is  a  Stranger  to  their  Wri- 
 tings. And  certainly  in  it  felf^  and  from  them  it 
 appears  to  be  ^)  a  form  ofDi-vincWorjJnp  of  fo  good 
 quality^  asthat/tnce  the  Holy  A.ojlks  Days^  thsChri- 
 fiian  World  never  enjoy  d  a  more  reverend  and  religi^ 
 
 ous And  though  all  Churches  had  their  re- 
 
 fpeftive  Liturgies,  yet  none  was  ever  Eleffed  with 
 fo  comprehenfwe^  fo  exai}^  and  fo  inoffenftve  a  com" 
 pofure^  fo  judicioufly  contrived^  that  the  wifefl  may  ex- 
 ercife  at  once  their  Knowledge  and  Devotion^  and  yet 
 fopl4fn^  '  that  the  mofh  ignorant  may  pray  with  under^ 
 Jianding  ^  fo  full ,  that  nothing  is  omitted  fit  to  be 
 ask'dinpublick-^  and  fo  pirtkular^  that  it  compriz.es 
 mofl  things  which  we  would  pray  for  in  private  ^  and 
 yetfoflmt.,  as  not  to  tire  any  that  have  true  Levoti^ 
 on.  Its  dodrine  is  pure  and  primitive  ^  Its  ceremonies 
 fo  few  and  innocent^  that  mofl  of  the  Chriflian  World 
 agree  in  \m.  Its  method  is  exaCl  and  natural  •  Its 
 language  ftgnificant  andperfpicuous^  mofl  of  the  words 
 and  phrafes  being  taken  out  of  Scripture  -^  Jnd  the  refi 
 are  the  exprejftons  of  the  fir fl  and  befh  Jges.  So^hat 
 whoever  takes  exceptions  againfi  thefe  ^  mufl  quarrel 
 with  the  Language  of  the  Holy  Chofi^  or  fall  out  with 
 the  Church  in  hergreatejl  Innocence,     In  a  word,  'tis 
 
 (9)  Dr.  Combcf'i  Preface  to  bisCotnpan^on  to  the  Teniple; 
 
 ^  H  h  3  fo 
 
io  little  a  Friend  to  Popery,  that  fair  and  jod^i- 
 pus  Men  conlider  it  as.  a  Wall  of  defence  againft 
 the  Snperftitionsof  th^t  folluted Church.  And  were 
 |t  not  really  lb,  what  made  the  Prttjis  in  Qiieen 
 yi/rtr/sD.Tys  giyeit  that  hard  ufage,  as  not  only 
 to  burn  (b)  thoje  who  made  this  Book,  but  to 
 Martyr  the  Bookitfilf^  and  throw  both  if,  and  the 
 Com/'/Vtrj  iatothcliie?  To  this  end,  a  Proclama- 
 tion  v^as  i^ct  out  by  the  King  and  Queen,  June  1 2. 
 15.55,  ^01"  fhe  reftraming  of  all  Books  and  Wri- 
 ings,  tending  againft  the  Doi^rine  of  the  Pope  and 
 
 his  Church- H'ljerCiis  hythe  Statute^  made  in. 
 
 thefecondTearof  Kin^Ucnr)'  IV.  concerning  the  re- 
 pr effing  of  Herefie^there  is ordaiJied and providid'a j^rcat 
 '^unijhnient  not  only  for  the  Ji-ithors^  Makers  and  iVri- 
 ters  of  Books^  contaimng  iricked  Dothtne  and  Errone- 
 puSj  and  Heretical  Opinions  contrary  to  the  Cath'olick 
 Faith  ...^  ■      —  The  King  and  Queen^    our  Soveraign 
 
 Lord  and  Lady ,    therefore flraitly  charge  and 
 
 command^  that  no  Ptrfan  or  Ferjons  ^refume  to  brings 
 or  caufe  to  he  brought  into  this  Realm  any  Books^  Wn- 
 ti"gs  and  Works  hereafter  tmntioned — — Cfont^ing 
 falfe  p0ring   contrary ,    and  agaiyifi  the  Caiholick 
 
 fahh ^Ifothat  m  Ferfon  or  Perfons  prefu?ne  to 
 
 WriHj  Print  J  Vtter^Sell^  Read  or  Keep^  or  caufe 
 tQ  be  ]Vritten-^ — any  B-ok  or  Books  v^ittcr.  or  prihtm 
 in  the  Latin  or  Engli/h  7'onguc^  concerning  the  Com- 
 mon Service^  and  Adminiflration  fct  forth  in  Engli/h^ 
 to  be  u fed  in  the  Churches  of  this  Re  aim  ^  in  the  time  of 
 ^ing  Edward  VI.  commonly  called  the  Communion- 
 J^ook^  or  Book  of  Cofmnon-Service^  and  ordering  of 
 Aiinijlers^  othenvife  called  the  Book  fet  forth  by  j4utho' 
 rity  of  Parliament^  for  Common  Prayer  and  yidmi- 
 nijlration  of  the  Sacraments  —  hut  fljall  within  i  5  days 
 
 (b)  This  Bfjok 5y^$  pepn-\l  Ly  thpfe  that  ihcd  their  Bloocj, 
 ar:a  Sdicd'ir  witn  their  jiycj  — Lcrd  Kpcper  Finch'sS^ttch  tq 
 '  tbcjqdgej,  Fe^.  13.1639; 
 
 ".  '         ''  *  after. 
 
Tie  Fifth  Dialogue,  47 1 
 
 after  publication  of  this  proclanfation  bring  or  caufe  to 
 he  brought  the  afore  [aid  Books^  to  the  Ordinary  of  the 
 
 Diocefs^or  his  Chancellor,  or  Commiffary —  to  he 
 
 burnt.  Such  were  the  Men  that  formed  t\m  Ex- 
 cellent Work, and /«c/j  the  Ufage  this  and  thy  hud 
 from  thofe  Papifts  whom  we  are;  fufpeded  to  imi- 
 tate in  this  way  of  Service.  Yet  it  is  the  MafS" 
 Book  in  Engli/h,  Rifum  teneatist  Methinks  I  am 
 concerned  that  any  protejlant  fhould  fo  zealoufly 
 efpoufc  and  carry  on  the  caufe  of  the  common 
 Enemy  by  thefe  ground lefs  furmifes,  and  honour 
 Popery  fo  much  as  they  do,  by  attributing  to  fo 
 corrupt  a  Church  that  admirable  Service,  which 
 Calvin  liked  fo  well,  and  Grotius  among  other 
 Foreigners,  fo  highly  commende^s  the  belt  Copy 
 of  the  Old  and  beft  Liturgies.    ^» 
 
 B.  I  cannot  but  own,  thofe  hairdfhips  you  fpak« 
 of  are  good  teftimonies,  that  neither  our  Rejormers^ 
 nor  the  Service-Book  were  welcome  to  the  Papijis, 
 And  truly  it  doth  not  feem  very  credible  thi^y 
 woulck  treat  the  Common-Prayer-Book  in  that 
 rough  planner,  if  it  had  been  their  proper  ilTue.rii 
 give  you  no  further  trouble  therefore  on  that  fcore 
 to  add  to  its  vindication,  nor  will  I  offer  thofe  ex- 
 ceptions many  have  made  in  my  hearing,  and 
 \i^ich  tho'  they  have  fome  weight  are  not  powcr^ 
 ful  enough  to  induce  me  to  condemn  it.  As  for 
 example.  The  applying  of  the  Hymns  we  find  in  the 
 Gofpel,  efpecially  the  Magnificat  and  the  Nunc 
 dimittis  they  think  very  improper  ^  The  refponfe 
 after  the  Creed,  when  we  pray  for  Peace  in  cur 
 time,  becaufe  there  is  no  other  fightethfor  us  but  only 
 thou^  O  God,  feems  an  odd  reafon  for  God  to  grant 
 our  petition,as  if  his  help  and  protCLtion  were  not 
 fufficient  under  any  Circumllances-,  but  becaufb 
 in  War  he  alone  Fighteth  for  us,therefore  v;c  beg 
 of  him  to  fend  us  peace.  Then  they  complain  that 
 the  Prayers  are  piort  and  coultsntly  the  famet, 
 H  h  4  '   That 
 
4?' 2         The  Fifth  Dialogue. 
 
 That  the  variety  of  gejlures  during  the  worlhlp 
 |1iow  light  and  comical;  That  the  reading  of 
 the  Lejfum  without  expolition  is  altogether  unedi- 
 fying:^  and  that  the  whole  Service  being  tranf- 
 aded  by  theMinifter  in  a  Surplice  favours  of  Super- 
 (tition.  That  which  more  offends  me,  are  thofe 
 tautologies  zUv ays  ufed  and  faid  in  defiance  of  our 
 Lord's  prohibition,  when  inftruding  his  difciples 
 how  to  pray  well, he  bids  them(«)  not  ufe  vain  repeti- 
 tions ^  (vs  the  heathens  do^  who  think  they  (hall  he  heard 
 for  their  much  fpeaking  ^ — which  agrees  with  the 
 better  fenfe  of  mankind,  as  we  read  in  the  Book 
 of  Ecclefiafticus,  Qi)  Vfe  not^  faith  that  Author, 
 many  vcords  in  a  multitude  of  EBers^  and  make  not 
 much  bahling  wh^thoti  prayefl  ^  (I)  nay  it  is  in  the 
 Gveek  do  not  f^^the  fame  words  twice  in  thy  Prayer, 
 ^ut  with  mare  authority  the  preacher  admonifhes^  (jn) 
 Be  not  rafj  with  thy  mouth  and  kt  not  thine  heart  be 
 hafly  to  utter  any  thing  before  God-^for  God  is  in  Heaven 
 0nd  thou  upon  earth^theref ore  kt  thy  words  be  few.— And 
 truly  as  it  looks  unmannerly  to  be  thus  trtjuble- 
 ibp,ie  in  theprefence  of  fober  men  ^  So  in  my  judg- 
 ITicnt,the  prefumption  is  greater  to  addrefsGod  in 
 this  manner,  to  whom  we  ought  to  fpeak  in  few, 
 and  ])roper  Words,  and  not  tire  his  Wifdom  and 
 Patience  with  what  would  be  very  (n)  naufeous 
 9nd  unpleaiant  to  Men.  And  to  this  may  be  re- 
 duced the  often  faying  of  the  Lords-Prayer.  For 
 tho'  1  know  ft  nccvjfary  to  Pray  and  pray  often ^  and 
 iho*  J  know  that'  in  a  few  Words  it  is  impojfihle  for  any 
 man  to  pame  fo  pithy  a  Prater ^  and  that  the  Church 
 dotb  well  tn  join  the  Lords-Prayer  to  her  own  ; — yet  I 
 ^and  upon  this,  ihat  there  is  no  necelfjty  to  ufe  it 
 
 ^o'\iy  --v  TT^oiev^rl  art {rn')  Ecclef.  <5.  a.  (ti)  Quod  mo- 
 
 yjntff!  >-(}  cij  tadioftini coram  Deoficut  battologiaefi  ertidito,-. 
 V«f?3 -ir/zn^/i.—'j^Chcmnit,  Harmon.  Evana. 
 
The  Fifth  Vialo^ue,  47  ^ 
 
 fo  frequently  in  that  fmall  proportion  of  time  vvc 
 dedicate  to  God's  fervice,  and  the  fo  much  intlfting 
 on  it  feems  t©  me  to  tend  to  Superflition. 
 
 Andasthefe  reiterations  in  Prayer  inhnuateto  the 
 World  a  great  barrennefs  in  us  to  exprefsDcvoti- 
 on,  and  withall  infer  with  whgt  difficulty  our  peti- 
 tions &re  heard,\vhich  muft  belaid  over  and  over  a- 
 gain,  to  make  God  underftand  them:  Sothecu- 
 ftom  of  fome  Churchs  founds  very  odd  by  ^oice^ 
 and  injlrument  to  chant  the  Service,  even  thofe 
 parts  of  it,  wherein  weconfefs  our  Sins,  and  fup-« 
 plicate  for  pardon.  This  does  not  only  make  the 
 worfhip  unintelligibk  to  the  Votaries  themfelves, 
 but  perfwades  us  to  believe,  that  God  is  more  ta- 
 ken with  the  harmony  of  Prayers  than  the  matter  of 
 them,  and  fuppofesthat  we  muft  charm  him  with 
 the  Adufick^  before  he  will  be  brought  to  hear,  and 
 relieve  us  in  thofe  wants  we  fet  before  him.  If  ^ 
 common  beggar  \n  the  ftreet  Ihould  aceoft  me  in  that 
 Sort,  I  might  be  apt  to  think  his  greatefl  want  tQ 
 be  in  the  fif  j/«,  and  confequently  the  bell  inftance 
 I  could  give  of  my  Charity  would  be,  to  have 
 him  loBedlamMzxi  inPrayer  are  under  this  notion-. 
 
 And  therefore.  Sir 1  need  not  many  Words 
 
 to  apply  it",  you  mayguefsmy  meaning. 
 
 j4.  I  do  guefs  what  you  intend  ^  and  am  very 
 forry  to  hear  you.  But  to  confider  your  Ob- 
 jecftions  as  they  lie  in  order:  And  firfl  for  them 
 which  you  reportfrom  others,  and  which,tho' not 
 in  the  famedegree  as  thofe  laftlypropofed,  yet  ftill 
 have  an  iuflucnee  on  you,  and  ought  therefore  to  ^ 
 have  fome  Ihare  in  theanfwer.  But  before  I  begin, 
 let  me  tell  you  a  fliort  Story.  Once  upon  a  time, 
 it  fell  out,  that  a  Friend  of  mine  dined  with 
 a  Wealthy  Citizen,  not  long  after  Sheriff  oi  Lon- 
 don.  Part  of  the  Table- Difcourfe  was  concerning 
 ^he  Liturgy  ^  againft  which  he  produced  tlys 
 exception  ^  Thap  in  the  Deprecations  'tis  faid, 
 
474  '^'■^^  ^i/^'^  dialogue, 
 
 from  Fornication,  and  aU  other  deadly  Sin,  Good  Lord 
 deliver  us, — as  if,  faith  he,  Fornication  were  not  a 
 deadly  Sin.    Ves,  anfwer'd  my  fviend,the  ex  predi- 
 on calls  it  fo,  from  Fornication  and  all  other  dead- 
 ly Sin ,  fo  that  Fornication  is  one  of  the  deadly 
 Sins,  and  the  only  one  named  ^  and  being  fo  named 
 puts  it  out  of  Queflibn.     He  faid  it  was  ill  Word- 
 ed and  ought  to  be  mended.      I  perceive  you 
 fmile  at  the  Objedion,  and  fo  did  I  when  I  firft 
 heard  it,  but  it  yielded  Matter  for  a  very  ferious 
 refleftion :  And  we  hereupon  concluded.  That  it 
 mull  needs  prove  a  fruitlefs  attempt  to  alter  our 
 way  of  Service,  becaufe  it  feems  an  impoffible 
 thing  to  pleafe  every  body.    For  whether  this 
 was  a  dete£t  in  the  Vnderftanding  or  Will  of  that 
 Gentleman  I  know  not,but  no  doubt  he  would  cx- 
 pe£c  that  his  Exception  fhould  be  taken  notice  ofj  as 
 well  as  other  Peoples ;  Otherwife  you  incenfe  him 
 the  more  and  confirm  him  in  his  Error,vvherein  we 
 may  fuppofe  he  was  not  alone.    To  tell  him  bis 
 fcruple  was  groundlefs,  he  will  anfwer.  That  in 
 other  mens  opinion  the  relt  are  fo ;  and  if  they  are 
 indulged,  why  not  k  ?  So  that  plainly,  as  there 
 would  be  no  end  in  finding  faults,  fo  not  to  re-^ 
 drefs  them  all,  is  to  do  nothing.     And  if  every 
 Cavil  fhould  be  minded,farewell  the  whole  Litur- 
 gy,   Yet  I  am  not  againfl  doing  any  thing  in  rea- 
 fon,  to  gain  over  our  brethren,  that .  we  might 
 all  ferve  God  in  the  fame  rvay.    But  fir  ft  I  wifh 
 they  could  all  agree  in  the  exceptions,   which 
 bitherto  was  never  done,  ^nd  perhaps  will  never 
 '  be  till  Elias  come. 
 
 B.  But  was  not  the  Gentleman  mil^aken,  who 
 .probably  intended  no  more  than  to  find  fault  with 
 the  Word  [^deadly^^as  favouring  too  much  the 
 fopifh  dillindion,  between  Sins  Fental  zn^  Mor- 
 tal, as  if  every  Sin.  was  not  deadly,  mi  expofe^ 
 a  Man  to  Damnation  ?  • 
 
The  fifth  "Dialogue,  47  j 
 
 j4.  There  was  no  mention  of  this  ^  nnd  though 
 it  be  Qbjeded  by  fome,  who  thereby  wowld  re- 
 duce us  to  the  Mafs-Book^  yet  'twas  oaiitted. 
 by  him,  who  perhaps  thought  that  exception  as 
 frivolous  as  you  and  I  take  the  other  to  be.  For 
 what  faith  St.  John  ?  there  is  a  Sin  unto  .Death  and 
 a  Sin  not  unto  Dcath^  i  John  5.  16,  17.  And 
 'tis  evident,  that  fome  Sins  are  not  fo  bad  and 
 defperate  as  others.  In  this  place  deadly  Sins 
 mean  frefuwptuous  ones  •  and  as  in  the  Petition  be- 
 fore we  befeech  God  to  deliver  ns  from  more 
 fecret  Sins  and  fuch  as  more  immediately  refped 
 the  Heart,as  Pride ^ncharitabknefs^  and  the  like/o 
 here  we  pray  againft  open  and  fcandalous  Crimes, 
 and  fuch  grofs  afts  of  wicked nefs,  as  fhow  the 
 Sinner  hardened  in  his  way,  and  which  ending 
 for  the  moft  part  in  an  impenitent  State  muft 
 bring  him  to  damnation  at  laft.  Of  this  kind 
 SoUmon  reprefents  Fornication^  Pro.  2.  1 9.  None 
 that  go  Unto  her  return  again  nor  tahe  hold  of  the  paths 
 
 of  lift — , So  that  though  all  Sins  are  in  their 
 
 own  nature  Mortal  without  repentance,  as  being 
 violations  of  the  Divine-will,  yet  there  are  de- 
 grees in  our  difobedience,  and  Repentance  is  not 
 fo  difficult  of  fome  SiiB  as  of  others,  and  we  be- 
 feech God  to  deliver  us  from  the  latter. 
 
 And  here  lince  I  am  fo  near  it,  let  us  not  pafs 
 by  the  next  petition  which  fome  People  condemn, 
 and  wherein  we  pray  againU  fudden Death  as  a  very 
 fad  Event  to  endanger  tlie  Soul.  For  tho'  we 
 ought  all  of  us  fo  to  live  as  if  every  minute  were 
 to  be  the  lafl-,  yet  who  of  ten  thoufand  takes  this 
 care  and  in  perfect  health,  ftrength  and  other 
 enjoyments  of  this  world,  fo  thinks  of  ^wo^kr  as  to 
 be  always  provided  for  it  ?  Alas  no  ^  the  influ- 
 ence of  thefe  temptations  are  fo  powerful,  that 
 they  too  much  ingage  the  Heart,  to  let  us  prepare 
 for  futurity.    But  whqi  Sicknefs  coines^  it  puts 
 
 '   U5 
 
47  <5  The  Fifth  Dialogue. 
 
 us  on  thinking  ;  Then  wc  begin  to  confult  the 
 after  Peace  or  our  Families,  and  fettle  our  Affairs 
 both  with  refpect  to  God  and  Man.  And  though 
 we  feel  the  pain  of  our  Difeafe  great,y  et  wc  conli- 
 der  the  Torments  of  Hell  greater,and  t/;o/g  we  take 
 for  warnings  to  avoid  the  latter.  Sudden  Death 
 may  be  thought  an  eafie  exit^  if  we  had  nothing 
 to  do  but  to  die  (though  after  all,  what  Wifeman 
 would  wi(h  it  before  his  Houfebe  fet  in  Order,and 
 who  does  that  till  he  has  one  foot  in  the  Grave?) 
 Yet  remembring  there  is  another  World  j  that 
 there  is  after  Death  the  Judgment  •,  that  Death  is 
 not  fo  much  the  leaving  of'this  Life,  as  the  en- 
 tring  into  another:  He,  I  fay,  that  calls  thefe 
 things  to  Mind,  may  eafily  Credit,that  the  Church 
 knows.his  cafe,  and  takes  more  care  of  him  tjian 
 he  does  of  himfelf,  by  befeeching  God  not  to  let 
 him  be  hurried  out  of  this  World,  either  by  an 
 untimely  Death,  or  violent  Death,  or  an  unpre- 
 pared Death,  which  will  in  all  likelihood  end  ve- 
 ry difmally  in  that  to  come. . 
 
 I.  Rut  to  return  to  your  Objedions:  And 
 firft  for  the  Hymns  you  propofed.  They  are  al- 
 ways u  fed  after  the  Leflbns,  wherein  having 
 heard  God  fay  to  us,  fomething  relating  to  Salva* 
 tion,  we  think  it  our  Duty  to  fhow  our  gratitude^ 
 and  joy  in  ibmt  f/ymn  of  Praife-^  And  if  we  nfe 
 thofe  words^  the  Holy^Ghoft  compofed,  and  where- 
 with good  People  heretofore  Traifed  God  on  the 
 fame  occafion,  where  is  the  harm  ?  'Tis  true,  the 
 Magnificat  was  faid  by  her,'  who  was  Chr ill's  Mo- 
 ther,and  it  more  immediately  refers  to  her  Perfon^ 
 ^ndthe  favour  done  her,  yet  the  fame  Hymn  faith, 
 that  the  Mercy  of  God  is  on  them  that  fear  him 
 throHghotit  all  Generations.  We  are  conccrn'd  in  it 
 as  well  as  fne  ^  And  tho'  the  Virgin  bore  him  lite- 
 raUyi'd  her  Womb  (which  was  an  honour  the  grea- 
 tcli  Matrons  in  Ifrad  e?ipc£ted,  and  cull'd  for  her 
 
 '  acknov/* 
 
T7?e  Fifth  Dialogue.  477 
 
 acknowledgments  that  had'  it)  yet  if  St.  Paul 
 fpeaks  properly,  Chrifi  may  he  formed  in  us  Ukewife  : 
 Nay,  our  Lord  has  told  us.  That  he  who  hears 
 the  word  of  God,  fas  he  Ihould)  is  his  Brother^ 
 Sifter  and  Mother :  So  that  being  brought  under 
 the  fame  relation  vfithhcv^  why  may  we  not  ufe  the 
 fame  form  of  vfords^  to  magnify  the  Blefling  ? 
 The  like  may  be  offered  for  the  Nunc  Dimittis^ 
 which  was  faid  by  old  Simeon^  when  he  faw  Chrift 
 v^ith  his  Eyes  ,  ai;d  held  him  in  his  Arms,  and 
 then  was  contented  to  go  immediately  to  that  Sal- 
 vation ,  which  by  this  means  he  was  enfured  of. 
 What  he  did  in  a  fenfthle  way^  we  may  do  hy  Faith^ 
 and  when  we  ufe  the  Language  of  the  Spirit,  we 
 ufe  it  in  a  way  applicable  to  us.  A  Man  that  is 
 fure  of  his  Salvation,  anddefires  to  enjoy  it,  why 
 may  he  not  pray  with  Simeon  to  deprt^  or  with  St. 
 Paul  to  be  dijfblved^  and  bewithchrtjl^  which  is  much 
 better  than  living  here.  It  favours  not  a  little  of 
 what  we  call  C^m^/,when  a  Chriftain  is  not  willing 
 to  utter  fuch  a  Prayer.  However,  this  Hymn 
 need  not  give  offence,  becaufe  the  words  do  not 
 import  a  requell  to  die,  but  teftiiie  our  belief,that 
 ifGod  thinks  fit  to  let  us  depart,  we  are  well  la- 
 tisfied^  and  go  in  Peace,  becaufe  our  perfwafion  is 
 that  we  go  to  an  happier  State.  It  befpeaks  in- 
 deed fomewhat  of  Refignation  to  the  Will  of  God, 
 and  the  confidence  we  Tiave  in  his  Mercy ,  that 
 when  we  die  we  hope  he  Will  make  us  Happy,  but 
 it  does  not  imply  that  at  all  fuch  times  we  foli- 
 cite  for  Death,  though  I  know  no  reafon  why  wc 
 fhouldnot  doit,  if  we  have  a  fair  profped  of  E- 
 ternity. 
 
 2.  In  the  Verficks  we  pray  for  Peace,   becaufe 
 there  is  mother  that  fighteth  for  us^  but  only  thou^  O 
 
 Cod — which  is  underftood  as  a  difparage- 
 
 ment  of  the  Power  of  God,  that  we  pray  for  Peace, 
 becaufe  he  alone  fights  for  us,  as  if  that  wei  e  not 
 
 fvifEcient 
 
478  7k  Fifth  Dialogue. 
 
 fufficient  to  do  our  bufmefs.  But  this  [becaufe^ 
 does  not  fo  much  refer  to  God  as  Man^  in  whom 
 we  can  have  noaflurance  of  fafety,  though  he  pro- 
 mifeswell,  and  will  fi[i,ht  for  us,  And  therefore 
 becaufc  there  is  no  other  that  fighteth  for  us,  with 
 certainty  of  fucccfs,  unlefsGodis  on  our  fide  and 
 fights  our  Battels,  we  bcfeech  him  to  fend  us  Pro- 
 fperity  and  Peace,  which  are  the  ends  we  defign 
 by  War,  and  which  if  God  pleafes  we  would 
 have  without  it.  This  is  thejiieaning  of  the  re- 
 fponfe,  and  where  the  fence  is  fofuU,  I  know  not 
 how  it  can  be  Worded,  with  more  concifenefs 
 than  it  already  is  in  the  Liturgy. 
 
 3.  That  the  Prayers  are  p)ort^  is,  left  they 
 fhould  naufeate  ,  and  make  Devotion  languid  or 
 faint  through  the  tedioufnefs  of  the  Service.  And 
 every  Prayer  being  made  for  a  particular  wantjthe 
 Spirits  are  fixed,  and  all  the  motionsof  theaifecti-' 
 onsdetermined  to  one  Point.  So  that  were  our 
 Memories  never,  fo  bad ,  we  cannot  v/ell  forget 
 what  we  are  about,  and  we  come  to  Church  with 
 .  a  very  low  degree  of  Piety,  if  it  keeps  not  its 
 warmth  till  we  fay  Amen.  This  motive  the  Bre- 
 thren in  Egyp  had,  who  are  reported  to  have  ve- 
 ry frequent  but  fhort  Prayers,  and  thofe  in  the 
 Nature  of  luddain  Eiaculations,fo  left:  the  intenti- 
 on of  the  Mind,  which  ^  neceflary  to  him  that 
 prayeth  ,  flionld  grow  dull  and  heavy  through  a 
 longer  continuance  in  their  Devotion. 
 
 •4.  As  to  their  being  every  Day  the  famc^ 
 (p)  1  could  never  [tc  any  reafon^  faid  King  C/:7^iy/c;  1. 
 Why  a  Chrifiian  fhould  abhor ^  or  be  forbidden  to  ufc  the 
 fame  forms  of  Prayer^  fmce  he  prays  to  the  fame  God^ 
 believes  in  the  fame  Saviour ^  profejfeth  the  fame  truths^ 
 
 (o)  N.-per  morat  etanefcat  ^  hebctetur  iutcntio.    Aug". 
 ad  Frob.  Ep.  m.  c.  9.  (/)  ■'E«;c«y  Bctsr/Aufi.  c.  16, 
 
 ''       reads 
 
The  Fifth  Dialogue.  479 
 
 reads  the  fame  Scriptures^  hattj  the  fame  Duties  u^on 
 him^  and  feels  the  fame  daily  wants  for  the  mojl  part^ 
 both  outward  and  inward^  which  are  common  to  the 
 whole  Church.Sure  we  may  know  beforehand^  what  to  pray 
 as  to  whom  to  pray^  and  in  what  words^  as  to  what 
 fence ;  when  we  defire  the  fame  things^  what  hinders 
 that  we  may  not  ufe  the  fame  Words  ?  Our  appetite 
 and  digeflion  too  may  he  good  when  we  ufe^  as  when  we 
 pray  for  our  daily  Bread — I  make  no  doubt  but  a  Adan 
 may  be  very  formal  in  the  mofh  Extemporary  variety^ 
 and  very  fervently  devout  in  the  mofi  wonted  Expref- 
 ftons.  Nor  is  God  more  a  God  of  variety  than  ofcon- 
 flancy.  Nor  are  conflant  Forms  of  Prayer^  more  likely 
 to  fiat  and  hinder  the  Spirit  of  Prayer  and  Devotion^ 
 than  unpremeditated  and  confufed  variety  to  diflrait 
 andlofeit. 
 
 5.  The  difference  of  Geflures^  they  find  fault 
 with,  is  very  agreeable  to  the  parts  of  our  Serv 
 ice.  For  the  Wifdom  of  the  Church  has  fo 
 order'd,  that  all  theWorihip  of  God  fhould  not 
 be  Prayer^  (^)  left  too  much  intention  weary  the 
 Soul,  as  too  long  bending  weakens  the  Bow,  and 
 makes  it  unferviceable :  Nor  yet  muft  it  wholly 
 confift  in  reading^  left  the  Soul,  as  the  Bow  ftand- 
 ing  ftill  unbent,  becomes  unable  at  length  to  fhoot 
 up  one  Arrow  to  Heaven.  But  reading  and  pray- 
 /wf  have  their  turns,  and  relieve  each  other  ^  And 
 as  the  owe  teaches  us  to  adore  God,  fo  the  latter 
 makes  that  knowledge  praftical,  and  we  adually 
 adore  him.  While  therefore  we  re^^i  or  fce^r,  we 
 fit  down  for  the  refrefhment  and  eafe  of  the  Body, 
 but  when  \stpray  we  kneel  as  Suiters  to  God,  be- 
 fore whom  we  ought  to  behave  ourfelves  with  all 
 imaginable  humility.     When  we  fay  oxax  Creed  we 
 
 (f)  RoffenC    degeniculat. 
 
 deliver 
 
480  The  Fifth  Dialogue. 
 
 deliver  it  (rj/^wii^!^,  as  Confeflbnrs  and  SouldicKS 
 who  fight  the  good  fight  of  Faith  ,  and  in  the 
 ftrength  of  which  we  hope  to  y^^^^^Z  firm  in  the  Pre- 
 fenceofGod,  and  be  enabled  by  it  to  tread  oiir 
 Spiritual  Enemies  under  our  Feet.  And  fo  we 
 Pand  at  the  reading  of  the  G'oypc/ in  the  fecond  Ser* 
 vice,  as  the  gefture  of  thofe  ,  who  exped  the 
 glad  tidings  of  what  the  Gofpel  propofes,  fiich  as 
 the  remiflion  of  Sins,  and  the  confcquent  of  it,  E- 
 ternal  Glory.  A  Cuflom  fo  general,  that  (0  ^0*. 
 z.omen  reckons  it  peculiar  to  the  Church  of 
 j^lexandria,  that  the  Bilhopdid  not  rife  up  at  the 
 Gofpel :  (t)  Contrary,  faith  Nicephorus^  to  the 
 practice  of  all  the  Churches.  Yet  it  is  not  to  be 
 tinderftood,  as  if  this  porticn  of  Scripture  calls 
 for  this  refpect  ,  as  being  more  holy  than  what 
 we  read' before,  but  we  give  it  this  reverence  in 
 the  name  of  the  ip/?o/e,which  deferves  and  demands 
 the  fame  gelture,  but  that  the  Church  is  indulgent 
 and  fatisfied  with  thus  much,  as  a  fignification,and 
 witnefs  ofour  willingnefsto  pay  our  acJ^nowledg" 
 ments,  if  required;  to  all  the  LelTons  of  the  Bible" 
 in  the  fame  manner.  And  if  the  Gofpel  hath  the 
 preference,  and  is  rather  pitch'd  on  than  any  0- 
 ther  part  of  the  divine  Writings,  the  reafon  is, 
 becaufe  generally  fpeaking  it  reprefents  fome  Ser- 
 mon^  or  great  A^ion  of  Chrifl:,either  of  which  wc 
 
 (r)  Some  Ceremonies  are  ufefti!,  give  me  leave  to  fay,  I 
 
 hold  i(  nece(r<?ry- that  at  the  repetition    of  the  Creed. 
 
 we  fhould  itand  np  to  teftify  the  relolution  oi  our  Hearts,  that 
 we  will  defend  that  Religion  we  protefs,  and  in  fome  Churche?, 
 it  is  added,  They  did  not  only  (land  upright  with  their  Bodies, 
 bat  with  their  Swords  drawn.  Sir  John  E'-Uot\  Speech  in 
 Parlia,  \6i8    CO  L.  7;  c.  19.    [t)    L.  12.  c.  ?4.  Diim  SS. 
 
 Evangelia.  rccit.mtur  In  tcclefia  Jaccrdotes  (^  cxteri • 
 
 i2ou  Jciientes  fed  venerahiUfer  curvi  in  cnn'pcdu  SS.  Evan: 
 Scantei'  m     '  ■      -Epilh  decret.  An.iftalii, 
 
 OBght 
 
The  Fifth  Dialogue.  4gj[ 
 
 'ought  to  entertain  in  a  folemn  way,  as  more.  ini° 
 mediately  relating  to  his  own  Peifon. 
 
 Sixthly^  As  to  Ceremonies.  The  Isiturgy  tells 
 us,  That  though  our  Church,  becaufe  of  the  ex- 
 cefs,  and  abufes  of  'em,  hath  laid  by  a  great  ma- 
 ny Rites,  which  before  Hie  labour'd  under,  yec 
 conftdering^  that  mthout  fome  Cewnonies  it  is  not  pop- 
 fibls  to  keep  any  order  or  quiet  difcipline  in  the  Churchy 
 therefore  for  this  Order  and  difcipline-fake,  fhe 
 has  been  content  to  retain  a  few,  but  fuch  only  as 
 are  apt  to  Jlir  up  the  dull  Mind  of  Man^  to  the  re- 
 membrance of  his  Duty  to  God^  by  fome  notable  and 
 fpecial  Jlgnification^  whereby  he  may  be  edifycd  and 
 taught.  And  herein  other  Proteftant  Churches 
 confent,  Thzt  fuch  Rites  and  Ceremonies  ought  to  be 
 retained^  which  do  advantage  Faith^  the  l'Vo}fJnp 
 ofGodj  Peace  and  good  Order  ^  whoever  be  the  Authot 
 whether  Council^Pope^Bi/Jjop^  or  any  other— -'(u)  faith 
 t\\Q  Bohemian  Cohh^xoxi.  (x)  ThQ  u4ugujl a. :e  ad- 
 mits 'em  on  the  fame  conlidcration  ,  having  an 
 Eye  to  St.  Paufs  Rule,  That  all  things  be  done  de- 
 cently and  in  Order.  And  to  this-end,  every  Church 
 may  prefcribe  what  means  fjje  inherlVifdom  thinks  prO' 
 per^  faith  (/)  the  Callican  Church,  So  that  they  af- 
 fed  not  the  Confcience  ,  and  are  not  abufed  t6 
 Superfiition.  And  fhe  callsthem  heady  and  objlinate 
 Afen^  that  will  not  comply  with 'em.  As  for  the 
 Reformed  Churches  in  •Foland^Lithuania^RuJfia^  &c„ 
 Jt  makes  not  much^  fay  they,  what  Rites  are  obferved — ; 
 and  every  Chuch  is  left  free  to  take  what  fjjc  pleafes^ 
 as  far  as  they  conduce  to  edification  and  ufefuJnefs.  (z.) 
 Melamhton  on  this  reafon,doth  not  only  allert  the 
 Liberty  and  Power  of  the  Church,  but  makes  it 
 the  Duty  of  thofe  in  Authority,  either  to  intro- 
 
 (lij  Art.  15-  (x)  Csp.  de  difcrim,   cib.  (y)    ij^i.  tpi1(5 
 Qilv.  (;^)  Inrefp.  Frot.  1541- 
 
 I  i  duce 
 
48 1  T/?e  hjth  Vimgue. 
 
 duce  'or  continue  fuch  Cuftoms ,  fo  that  they  be 
 grave  and  uftful^  and  help  to  admoniflo^  and  inform 
 the  ignorant.^  (a')  Calvin  calls  'em  the  Bonds  of  Or- 
 der and  ComelinefSj  and  without  which  the  Church  con- 
 mtfuhjifl.  (b)  And  therefore  he  declares,  that 
 taking  'em  for  no  other  than  External  Rites^  he 
 was  not  againft  'cm.  (c)  And  Pullingcr  ov/ns, 
 and  commends  this  temper  in  him,  /^woip,  faith 
 be,  you  have  never  been  fl iff  and  peevifh  in  things  of 
 this  Natun — and  then  adds  his  own  Judgmenc 
 for  the  Churches  Liberty,  to  appoint  what  fhe 
 thought  convenient  for  her  Childrens  good.  But 
 Calvin  is  very  large,  and  conftant  tohimfelf  on 
 this  fubjeft,  (d)  "  Becaufe,  faith  k,  as  to  out- 
 ''  vvard  difdpUneand  ceremonies,  our  Lord  would 
 "  not  punctually  fet  down  what  we  are  to  do(fore- 
 *'  feeing  thefe  things  much  depended  on  the  Con- 
 "  dition  of  the  times,  and  judging  one  form  not 
 "proper  for  all  Agesj  we.are  to  have  recourfe  to 
 "the  Apoftles  general  Rule,  of  expediency  and 
 "  comelinefs..  And  the  Church  mayfafely,  either 
 "  alter  the  Old,  or  appoint  New,  as  her  necef- 
 "  fity  fhall  require.  And  in  the  foregoing Sedtion 
 he  defines  or  deicribes,  what  we  may  call  decent 
 and  comely.  "  Not  that,  faith  k,  wliich  has  no- 
 "  thing  in  it,  but  what  may  pleafe  the  Eye  of  the 
 "beholder,  whereof  we  have  many  inflances  in  the 
 "Stage  like-Pomp,  which  the  Papifts  ufe  in  the 
 "  AdminiRration  of  holy  things :  But  that  we  ac- 
 "  count  comely, which  contributes  to  thcReverence 
 "  of  t]ie.Holy  Myfteries,  is  apt  to  ftir  up  to  the 
 "exercife  of  Piety,  inftruds'the  faithful  with  what 
 "  Modcfly,  Religion,  and  good  Behaviour  they 
 "  ought  to  handle  holy  things,  contributes  to  De- 
 
 (a)  Inflit.  I.  4.  c.  10.  C^)  Anglis  Francoford.  Lib.  Epift.  rO 
 
 Sciote  tntnqnam  fitijfe  morojiim Ep.  ad  Calv.   {d)  Inft. 
 
 i.  4.  c  10.  n.30. 
 
 "votion. 
 
The  Fifth  Dialogue,  481 
 
 *'  votion,  and  leads  us  to  Chrifl  —  And  therefore 
 he  concludes  in  one  of  (e)  his  Epiflles,  That  as 
 to  what  belongs  to  Ceremonies,  his  Opinion  was^ 
 That  none  of  his  Brethren  ought  to  in/ifl  fo  much  on 
 that  pointy  as  on  this  account  to  leave  their  Churches——^ 
 An  advice  fit  for  thofe  to  follow,  who  pretend  td 
 have  a  great  veneration  for  the  Memory  of  Mr. 
 Calvin^  but  whofe  Judgment  it  feems  they  no  far- 
 ther regard,  than  as  it  clofes  with  their  own  Spe- 
 culations. But  elfewhcre  he  is  fharper,  and  (f) 
 faith.  That  if  any  Perfon  is  clamorous  and  troublefoni 
 in  this  matter^  andrviU  be  wifer  than  becomes  him^  let 
 him  fee  how  well  he  will  be  able  to  approve  and  juflify 
 This  frowardnefs  hereafter  before  the  Lord. — All  the  Re- 
 formers were  of  this  mind.  And  if  ever  they 
 fpeak  againfl  the  Rites  of  the  Church,it  was,  when 
 by  their  fnultitude  they  clouded  the  light  of  the  Gofpel  ^ 
 when  thiy  did  not  edifie^  but  were  rather  for  diverfion 
 than  Piety  ^  when  they  were  made  fervice able  to  ava- 
 rice and  fordid  Gain  ^  when  they  were  obferved  with 
 much  difficulty  ^  when  they  were  loolCd  on  a^  matters  of 
 
 Confcicnce^  and  declared  neceffary  to  Salvation 
 
 And  for  thefe  reafons,  and  in  this  cafe  the  Augu- 
 flane  ConfelTion  excepts  againft  'em,  when  they 
 are  propofed  as  means  to  obtain  remifJionofSins^wheii, 
 they  are  thought  neceffary^  and  made  the  IVorfhip  of 
 Goii. Thefe  are  indeed  impious  Do^rincs ^dangerous  0- 
 pinions.  But  otberwife  they  are  helpful  to  the' Minifiry  of 
 the  Gofpel.  And  therefore  whoever  proudly.^  and  with 
 fcandal  offer  violence  to  thefe ^  and  there  by  hinder  the  fer- 
 vice of  the  Gofpel^  we  adjudge  fuch  yl^en  to  be  guilty  of 
 
 Sin.— -Zanchy  recommends  'em  with  the  fame 
 
 caution,  that  they  be  notcontrayy  to  the  word  ofGod^ 
 nor  clog  Confcience^  but  be  ufed  to  edifying — And 
 this  Limitation  our  Church  has  fet  herfelf  in  the 
 
 {e)  In  rcfpo  if.  ad  iKio  ccrta  capita,  in  lib.  Epift.  if)  Infti- 
 tut  loc.  liiptacir,  N.  jf. 
 
 li  2  Book 
 
484  "^'^^  ^i^^^  tixahgue. 
 
 Book  of  Articles  (^),  where  fhe  claims  the  PowCf 
 of  adding^  taking  ^ip^,or  altering  thefe  Matters,  fo 
 that  all  things  he  done  to  edifying^  as  Zanchius^  faith 
 inthe  Apoitleswords  before. 
 
 This  then  being  the  general  reafon  for  all  the 
 Ceremonies  inufe among  us,  becaufe  namely^  they 
 not  only  have  a  natural  comelinefs^  but  an  ufeful  fig- 
 nificancy^  and  are  very  conducive  both  to  help  the 
 undcrftanding^  and  excite  the  affections  of  Men,  I 
 cannot  fee  why  we  may  not  innocently  continue 
 'cm,  efpecially  being  fo/en?  as  well  as  proper,  that 
 VJcre  St.  ^Hgujline  himfelf  now  alive  (who  was  a 
 Man  of  a  very  tender  and  Scrupulous  Confcience, 
 and  (h)  who  complain'd  of  their  excefs  in  his 
 time)  he  could  not  but  commend  and  jultify  us,  in 
 what  we  have  done.  I  know  the  Church  of  Rome 
 has  another  notion  of  'em  :  Sbefpoilsthe  Beauty 
 of  Chriftianity,  by  Muffling  it  up  in  Superflitious 
 Obfervations  ^  flie  gives  'em  ^purifying  and  clean" 
 ftng  faculty  •,  makes  'em  effeftual  to  help  the  Soul, 
 and  ailerts  'em.  Able  ex  Opere  Operato^  To  blot  out 
 Sins  J  and  drive  away  Devils.  But  what  is  all  this 
 to  us,  who  have  no  fuch  Opinion  of  em,  and  be- 
 tvv^een  whole  Ceremonies  and  ours  there  is  a  vaft 
 Difference  ?  For  whereas  the  number  oi theirs  is  in- 
 tolerable., as  appears  by  their  Rituals  and  Ceremo- 
 nials^ and  the  bulky  Volumes  writ  in  explication 
 of  'em,  ou¥s  avc  fcrv^  and  fo  very  plain  and  eafie, 
 that  it  requires  ahrioft  as  great  skiU  not  to  under- 
 {imid  'em,  as  it  doth  to  underftand  theirs.  Then 
 they  iiiliiLt  boliyjcfs  in  thofe  theyufe,  as  appears  by 
 the  forms  of  Confccration  of  their  ^Frtter,  0/7,  Salt^ 
 &c.  but  wc  allow  no  fiich  thing,  but  ufe  and  de- 
 clare 'em  a])poiiited,  only  for  order  and  decency^ 
 which  is  all  the  Virtue  and  Efficacy  we  give  'em. 
 
 /^)  Art.  34.  (h)  Ep.  adj.in^  1x9. 
 
 r    They 
 
Tl^is  Fifth  Dialogue.  485 
 
 They  make  their  Ceremonies  neccffary  parts  of 
 Divine  Worfhip,  but  we  look  on  'em  as  things  of 
 indifferent  Nature,  even  after  tliey  are  determin- 
 ed -,  And  all  the  ftrcfs  we  lay  npon  'em,  is  thereby 
 to  fhow  our  Obedience  to  Lawful  Authority.  This 
 and  the  like  difparity  there  is ,  between  the 
 Roman  Church  and  ours,  with  refped  to  thefe  Ce- 
 remonies j  And  no  Man  can  pretend  otherwife, 
 that  is  not  either  grofly  ignorani^  or  doth  not  wil-^ 
 /M/iy'mifunderlland  the  State  of  this  controvcrfie 
 between  them  and  us. 
 
 B.  Well  ^  but  what  necefTity  was  therefor  our 
 Reformers  to  retain  any  of  thefe  Ceremonies, 
 which  were  then  diftaftful  to  fome  Proteftants, 
 and  were  like  to  prove  theoccaiion  of  future  con- 
 tentions ? 
 
 A.  The  Reafons  our  Reformers  went  upon  to 
 keep  or  appoint  thofe  few  Ceremonies  we  have  in 
 our  Church,  were  fuch  as  thefe.  Firfl^  Adue  re- 
 gard to  Antiquity.  They  would  hereby  convince 
 the  Papifts,  that  they  put  a  difference  between  the 
 grofs  and  intolerable  Supcrjlitions  of  Popery,  and 
 the  innocent  Rites  and  Practices,  which  were  ob- 
 ferved  in  the  Church  before  it :  Otherwife  it  mult 
 needs  have  hard'ned  thofe  oithat  Communion, 
 to  find  no  diftindion  made  between  the  one  fort 
 and  the  other.  It  is  an  unfpeakable  advantage 
 fome  Men  give  the Romanifis.;io  be  reforming  1600 
 Years  backward^  And  when  they  are  pinched 
 with  a  teflimony  of  Antiquity^  prefently  cry  our. 
 The  myflery  of  iniquity  was  working  in  the  Apoflks 
 times^  as  if  every  thing  they  didiked  were  a  part 
 of  it.  This  unreafonable  humour  of  innovation 
 was  it,  that  gave  a  check  to  the  progrefs  of  thq 
 reformation  in  France^  where  many  great  Men  were 
 inclinable  to  receive  it,till  they  found  fume  Preach- 
 ers too  hot  in  oppofmg  the  undoubted  praflices  of 
 ^ntifiity^  and  putting  'em  on  the  fame  level, 
 I  i  3  v^ith 
 
06         Th  Fifib  Dialogue. 
 
 with  modern  Corruptions.  But  our  Reformers^ 
 though  thfy  made  the  Scripture  the  only  Rule  cf 
 JFaith^  and  rejeded  all  things  repugnant  thereto, 
 yet  their  defign  was  not  to  transform  the  Church, 
 but  reduce  it,as  near  as  they  could,  to  that  State  it 
 was  in  under  the  firft  Chriftian  Emperours,  who 
 were  found  in  Religion:  And  therefore  they  re- 
 tained thefe  few  Ceremonies  as  Badges  of  the  re- 
 fpe£r  they  bore  to  the  Ancient  Churches.  And 
 this  they  did ,  Seco/'dly^  To  manifeft  the  Jujlice 
 and  enquity  of  the  Reformation^  by  letting  their 
 Enemies  fee  they  did  not  break  Communion  with 
 'em,  for  nurely  indifferent  things.  For  fome  of 
 the  PopiOi  Biihops  of  that  time  were  fubtile  and 
 Learned  Men  ^  And  nothing  would  have  rejoiced 
 them  more,  than  to  have  found  our  Reformers 
 jJSoggle-at  i'uch  Ceremonies  as  thefe  ^  And  tliey 
 would  have  made  mighty  advantage  of  it  among 
 the  People.  Of  which  we  have  a  clear  inltance 
 in.  the  cafe  of  Bifhop  Hooper's  Scrupling  the 
 'Epifcopal  Kcflments.  Vcter  Mart)r  tells  hini 
 plainly,  that  fuch  needlefs  fcrupulolity  would  be 
 a  great  hindrance  to  the  Reformation.  "  For, 
 '^^ faith  he^  fince  the  People  are  with  difficulty  e- 
 "  nough  bri^ught  to  things  neceflary,  if  we  once 
 '"  declare  things  indifferent  to  be  unlawful,  they 
 "  will  have  no  patience  to  hear  us  any  longer. 
 "  And  withal  hereby  vv  e  condemn  other  reformed 
 "Churches,  and  thofe  ancient  Churches  which 
 "'  have  hither  to  been  in  great  eileem.  Thirdly^ 
 'Twas  thus  ordcr'd,  to  Iliovv  their  confent  with  o- 
 ther  Troteflunt  Churches-,  whigh  did  allow  and 
 practifc  the  fame  or  more  Ceremonies,  as  the  LU' 
 thcran  Churches  ggnerally  did.  And  even  Calvin 
 himfcif,  35  you  heard  bcfore,dcclared  for  'cm,both 
 as  being  Decent  and  Syi^.holical.  So  did  Oecohpnpa- 
 dms^  teer  and  others.'  So  that  feeing  fo  many 
 jProt^Paut  Churches nfed  ^he  fame  Ceremonies,  and 
 
 that- 
 
Tte  Fifth  Dialogue.  487 
 
 that  the  chief  leaders  of  the  Reformation  abroad 
 thought  'em  not  unlawful,  (i)  therefore  for  this 
 and  the  foregoing  reafons,  our  Reformers  thought 
 it  fit  to  continue  'em  in  this  Church,  and  I  fee 
 no  caufe  why  they  may  not  be  itill  continued,  fee- 
 ing they  are  fo  ferv^  and  fo  eafjly  underjlood. 
 
 And  to  be  particular  in  the  Surplice^  the  at- 
 tire which  the  Minifter  of  God  is  by  order  to  ufe 
 atthetimeof  Divine  Service :  Which  being  but 
 a  matter  of  mere  formality  (yet  fuch,faith  (k)  Mr. 
 Hooker^  as  for  comelinejs  fake,  hath  hitherto  been 
 judged  by  the  wifer  fort  of  Men,nofunneceffary  to 
 concur  with  other  fenlible  notes,  betokening  the 
 different  kind  or  quality  of  Perfons,  and  adions 
 whereunto  it  is  tied)  as  we  think  not  ourfelves 
 the  holier  ,  becaufe  we  ufe  it,  fo  neither  Ihould 
 they  with  whom  no  fuch  thing  is  in  ufe,  think  us 
 therefore  unholy^  becaufe  we  fubmit  ourfelves  to 
 that  which  in  a  matter  fo  indifferent,  the  Wif- 
 dom  of  Authority  and  Law  have  thought  come- 
 ly.--^ — Adionsot  Royalty  and  Juftice,  arema4e 
 more  folemn  by  fuch  Ornaments  as  thefe.  For 
 though  Princes  Robes  do  not  in  the  leaft  raife  their 
 Power,  nor  the  Judges  Habit  infufe  new  Principles 
 of  Juftice,  or  give  'em  more  infight  in  the  Laws 
 than  they  had  before  5  though  neither  the  Scarlet^ 
 Violet ,  nor  Fur-gown^  are  qualifications  in  them- 
 felvesto  fet  one  Citizen  above  another.  Yet  thefe 
 Ornaments  are  good  Tejlimonies  of  their  feveral 
 ranks  and  qualities  -,  They  are  marks  of  thof«  Pri- 
 vileges and  Authority  which  fome  Men  injoy- 
 They  are  notes  to  difcern,  and  diftinguifh  Per- 
 fons,  who  ordinarily  have  one  and  the  fame  Fi* 
 gure,and  lively  exprefs  thofe  Dignities  and  Stiles 
 they  are  called  to  ^  and  in  a  word,  we  find  by  daily 
 
 {i)  Vid.  Stjll;ngfiea's  Unreafonnblenefs  of  feparation,  P. 
 I.  Sed.  5.  (i^  Escl.  Pojii.  1.  ^  n,  29. 
 
 J  i  4  experience, 
 
488  The  Fifth  Dialogue. 
 
 experience,  that  they  procure  awe  and  relpeft  to 
 thofe,  who  are  found  to  wear  them,  and  who 
 flight  be  otherwife  lefs  regarded  for  want  of 
 thefe  remembrances  and  fignificationsof  what  they 
 are.  And  herein  I  think  few  or  none  diffent  from  us, 
 but  are  willing  that  themfelves  or  their  Friends 
 (tiould  be  thus  far  Ceremonious. 
 
 Doth  not  Decency  as  well  become  the  (l)  Houfe 
 cfOod.,zs  any  Palace,  Court  ofjujlice  or  Hali  ?  And 
 why  fhould  not  the  Veflments  of  Miniflers  be 
 thought  as  convenient  and  proper,  as  what  are 
 lifed  by  Men  of  another  quality^  Society  or  Order  ? 
 Efpecially  being  A^onitors  and  Emblems  of  that  in- 
 nocency,  good  converfation,  continuance  in  well- 
 doing, purity  and  holinefs  we  ought  to  approach 
 with  into  the  prefenceof  God,  and  which  the  fight 
 qf  'em  calls  for  from  us» 
 
 Th^  Surplice ,  as  that  judicious  Author  before 
 fpeaks,  "■  Suits  that  lightfome  affection  of  joy, 
 "■  wherein  God  delighteth ,  when  his  Saints 
 ^-praife  him,-  andfo  lively  reprefeateth  the  Glo- 
 ^'  ry  of  the  Saints  in  Heaven,  together  with  the 
 "Beauty,  wherein  Angels  h^ve  appeared  unto 
 ■'Mei>,  that  they  who  are  to  appear  for  Men,  in 
 "  theprefence  of  God,  as  Angels,  if  they  were 
 'Meft  to  their  own  choice,  and  would  chufe  any, 
 "  could  not  eafily  devife  a  garment  of  more  decen- 
 "  cy  for  fuch  a  Service. 
 
 The  Gentiles  by  the  light  of  Nature  difcovered 
 tbis  to  be  the  fenfe  of  fuch  Garments,  and  for 
 GKdtr  and  fignificatwn-i'akQ^  Uoth  ufed,  and  accoun- 
 ted them  Reverend  and  Honourable.     Thus  Ha- 
 
 (/)  Inch  c (It  Sacerdctis  fplcndidam  converfationem  ;  figni- 
 ficat.  ^perj  ever  ami  <i}n  m  Ifona  atlione  ^  Er^o  dicitur  grac^ 
 iirz/ nfinf  Jen- iaLirts,  quia  ufij\  ad  fmem  vita  hiijus  tDonis 
 opribns  iyijijlsre  dchrficc:rdos- — Riban.Maur.de  inftit.CIer. 
 torn.  6,  ■    .    '  ■ 
 
 *>     bited^ 
 
The  Fifth  Dialogue.  489 
 
 bited,  C^)  He,  in  rTr^i/,  Sacrificed.  And  Hero- 
 dotus  teftifies ,  that  the  Egyptian  Priefls  always 
 wore  'em.  The  fame  Philojlratus  reports  of  u^pol- 
 lonius^  that  being  charged  for  ufing  this  Habit,  he 
 excufed*  himfelf  by  what  the  Garb  reprefented. 
 Sincerity  and  Fairnefs  -^  which  made  it  valuable  to 
 Thythagoras^  Orpheus^  the  Indians^  Egyptians  and 
 others,  and  became  a  difputant  in  the  School^  as 
 well  as  Priejl  in  the  'J'empk.  The  Poet  («)  Ovid^ 
 makes  White  the  Type  of  Happinefs  ^  and  by  White- 
 Days  ^  another  means //^/c/oM-X'^^j^  and  the, 
 Niveofignati  lapillo.  were  reputed  very  Fortunate- 
 Days  ,  to  the  Romans  and  Scythians,  (o)  And 
 White-Stones  among  them  (to  which  the  Scripture 
 alludes,  Ecv.i.^.)  were  Syw/70/5 of  innocency,and 
 ftgns  of  abfolving,  or  acquitting  Men  from  the 
 Crimes  charged  on  'em. 
 
 And  when  any  were  Competitors  or  Suite's 
 for  an  Office  tftider  Uiat  Government  ;  they  put 
 on  (p)  White-Coats  to  recommend  them  to  the 
 People,  intimattng  thereby  that  integrity,  limplici- 
 ty  of  Mind  and  HoneRy  they  would  be  fure  to  ufe 
 inthe  Adminiftrationof  their  Trufts  ^  and  from 
 this  Cuftom  and  Ceremony  they  were  called  Can- 
 didates. 
 
 It  was  the  Ancient  way,  to  put  on  White  Jppa- 
 rel^  at  their  Feafts  and  molt  joyful  Solemnities^ 
 as  we  may  fee,  Ecclef.  9.  8.  Let  thy  garments  be  al- 
 ways White Or  in  plainer  words,    Iwifli 
 
 nothing  may  happen  to  thee,  but  what  is  delight- 
 ful and  pleating  ^  and  may'ft  thou  never  have  oc- 
 cafion  to  wear  the  Black  Garment^  as  a  difaftrous, 
 melancholy  or  mournful  attire.  And  in  the 
 Eaftern  Gountri«8  efpecially ,  to  ufe  White  Robes 
 
 (m)  Vuraq'i  in  vejle  facer  Jos,  itnead.  1,  iz.  (ji)  Candidi^s 
 ^  felixfroximus  annus  exit:  (o)-'—Kiveis  atrifji  laptUiSt 
 §C.  ft^etamorph.    (p)    Candidas  togas '       ■  -Candtdati. 
 
 '  ''      '.  ■  waa 
 
49^  T/;^  Fifth  Dialogue. 
 
 was  looked  on,  as  a  fignificatidn  of  pre-eminence 
 and  honour,  Ejiher  8.  15.  and  thofe  who  were 
 allowed  to  ride  on  If^hite  JJJes  were  noble  Per- 
 fonages,  and  fuch  as  were  deemed  worthy  to  fit  in 
 Judgment. 
 
 We  mull  be  great  ftrangers  to  the  Oeconomy 
 of  thQjem^nnd  manner  of  Worlhip  among  'em,if 
 we  do  not  underftand  that  the  Officiating  Priejfls 
 and  Lemtes^  were  always  veiled  with  Linen  Coats, 
 or  White  linen  Garments.  And  in  this  particu- 
 lar, they  have  been  thought  no  ill  precedents  for 
 the  Church  of  Chrifl  to  follow  ^  And  according- 
 ly in  her  befl  Days,  we  find  it  her  praftice,  as  to 
 diflinguifh  times  and  places^  fo  likewife  to  make 
 difference  of  Habits  for  thofe,  who  attended  at 
 the  Altar,  and  had  anfy  concern  in  the  Admini- 
 stration of  Holy  things,  (q)  So  St.  Jerom  informs 
 us,  That  Religion  has  one  kind  of  Habit  in  the  Divine 
 IVoyJhp^  and  another  for  feci^lar  anU  common  ufc. 
 And  in  a  way  of  anfwer  to  PeUgius^  (who  was  not 
 it  feems  well  pleafed  with  this  'Cullom  of  the 
 Church)  he  demands.  What  offence  it  could  be, 
 that  the  Officers  of  the  Church  in  the  exercife  of 
 their  Miniltry,  appeared  in  IVhite'i  And  for  the 
 Eaflern  Communion,  St.  Chryfofiom  puts  the  Cler- 
 gy of  Antioch  in  Mind,  that  they  had  greater  in- 
 llances  concerning  their  employments,  to  Glory 
 in,  than  the  honour  of  being  feen  at  the  Church 
 in  White  Garments.  But  there  needs  no  more  Wit- 
 nefTes  to  prove  what  is  not  denied.For  the  Novelty 
 of  this  habit  is  not  fo  much  'objected  as  the  abufe  of 
 it ;  And  the  Papifls  having  been  over-exact,  and 
 nice  in  this  as  in  the  other  Rites  oi  the  Church,  fome 
 People  think  it  neceilary,  that  ii  Ihould  be  now 
 
 iq)  T(eUgio  divina  aherum  hantumhahet  ir^  Mtnijleridy 
 aiter:im  ip  ufuvita^;  communi InE^ek, 
 
Tlje  Fifth  Dialogue.  49 1 
 
 laid  afide  as  a  Monument,  and  relick  of  the  old 
 Superftition,  or  a  pradtice  too  much  favouring, 
 and  approving  what  we  pretended  to  redrefs  at 
 the  Reformation.  • 
 
 ^.  You  fpeak  plainly  their  Thoughts;  For  I 
 have  often  heard  'em  talk  after  that  manner  ^  And 
 they  inftance  fome  Bifjops  to  J)e  of  that  Opi- 
 nion. 
 
 X  One  indeed  we  have  an  account  of,  and  that 
 was  Dr.  Hooper^  I  juflnow  named,  who  being  CciU 
 led  to  thtScQ  of  Gloucefier^  in  the  Reign  of  King 
 EdwardVl.  (r)  "  He  had  fome  fcruples  about  the 
 "  Epifcopal  Veftments,  and  thought  that  all  thofe 
 "^Graments  having  been  confecrated  with  muchSu- 
 "  perJtition,  were  to  be  reckoned  among  the  Ele- 
 "  ments  condemned  by  S^.  Paul.  But  Ridk)'  jufti- 
 "  fied  the  ufe  of  'em ,  and  faid.  The  Elements 
 "  condemned  by  St.  Paul,  were  only  the  Jewifh 
 ^^  Ceremonies,  which  though  the  Apoftlc  difal- 
 "■  lowed,  when  they  were  impofed  as  neceffary, 
 "  becaufe  that  imported,  that  the  Mofaick  Law 
 "  was  not  yet  abrogated,  and  that  the  Meffias  was 
 "  not  yet  come,  yet  they  themfelvcs  ufed  them 
 "at  other  times,  to  gain  upon  the  Jews  by  that 
 ^'  compliance.  And  if  the  Apoilles  did  fuch 
 "things  to  gain  them,  fubjedts  ought  much  more 
 "  to  obey  the  Laws  in  matters  indifferent,  and 
 "  Superftitious  confecrations  was  as  good  an  An- 
 *'gument  for  throwing  down  all  the  Churches,  as 
 
 "for  laying  afide thofe  Habits Hereupon  he 
 
 writes  to  JBucer  at  Cambridge^  and  Peter  Martyr  at 
 Oxon^  ('two  able  Foreigners  invitedjnto  England^ 
 to  aiTift  at  the  Reformation)  todefire  their  Judg- 
 ments. And  the  fumm  of  his  Letter  confided  in 
 thefe  two  Portions.    Firjl^  That  this  attire  is  re- 
 
 Co  Hiftpryoftl^e  Reformation. 
 
49  i  The  Fifth  Dialogue. 
 
 calling  the  Aaronical-Prieft-hood,  to  which  this 
 diftinftion  of  Veftments  appertained,  and  a  pi'a- 
 dical  denial  of  Chrift's  Being  come  in  the  Flefh, 
 whom  in  a  great  meafure  they  prefigured  and  fore- 
 told. Secondly ,  That  we  could  not  with  a  fafe 
 Confcience,  retaih  thefe  inventions  of  Antkhrijl^ 
 feeing  it  becomesjjs  not  only  to  renounce  the  Po^e 
 but  all  his  Worh^'i.xi<\  devices,  among  which  this  dif- 
 ference of  Habits  has  not  the  low  eft  Room — To 
 both  which  ('without  making  one  reafon  to  deftroy 
 the  other,  for  if  they  be  inftances  of  the  Legal-^ 
 Friejh'hoody  prefcribed  and  appointed  by  God  him* 
 felf,  how  can  they  be  faid  to  be  the  invention  ofAn- 
 tichrift)  we  find  Peter  MartyY  returning  this  An- 
 fwer. 
 
 Firp^  To  the  firft  ,  (j)  That  in  the  Law  and 
 AaYonical-Priefl 'hood fom^  things  were  indeedT>p?- 
 cal^  and  being  figns  of  the  promifes  of  God  con- 
 cerning Chrift,  as  foon  as  Chrift  came,  they  had 
 their  Confummation  and  were  repealed  for  the 
 future.  And  thefe  were  the  Sacraments  of  the 
 Jewifli-Church  j  and  our  Lord  having  inftituted 
 and  appointed  others  under  the  Gofpel,  thofe  before 
 are  to  be  continued  no  longer.  But  befides  thefe, 
 there  were  fome  things  again  purely  Ornamental^ 
 having  a  natural  comeliaefs,  and  in  the  Judgment 
 of  all  the  World,  not  a  little  ufeful  to  keep  or- 
 der and  help  Devotion.  And  fuch  as  thefe  fand 
 the  rather  being  once  of  Divine  appointment^ 
 we  ought,  at  leaft  may,  recal  or  retain.  For  did 
 not  the  Apofiles^  for  the  peace  and  quiet  of  the 
 Church,  forliid  the  gentiles  flrangled  Creatures  and 
 Bjood  ?  Do  not  we  keep  on  foot  the  Cuftom  of 
 Tythes^iov  the  maintenance  of  the  Miniftry  ?  Have 
 we  not  Pfalms  and  fafred  Hymns  ia  the  Church, 
 
 (0  Epift,  Theolog. 
 
 '      nay. 
 
The  Fifth  Dialogue.  49  j 
 
 nay,  the  very  fame  as  they  had  before  us  ?  And 
 which  is  St.  Amhrofe  his  note.  Did  not  St.  Paul 
 derive  his  form  of  Preaching  from  the  Je^fh 
 Synagogue,  which  we  all  keep  to  this  Day  ?  Are 
 not  our  Feftivals  of  the  Nativity^  Paljiony  Refur- 
 region  and  Pentecofi  ^  the  ver]?  Foot  Jleps  oithz 
 Law  ?  Nay,  is  not  our  Lords-day^  their  Sabbath^ 
 in  the  fenfe  and  equity  of  it  ?  A  Man  might  fay 
 more  on  this  head.  But  thefe  particulars  fhow, 
 that  every  thing  ought  not  to  be  exploded,  be- 
 caufe  t\\tjews  ufedit,  whofe  conftitution  wasD;- 
 wwe,  and  whom  we  need  not  be  affraid  to  follow, 
 but  in  what  impairs  our  Creed  ,  and  denies  Mef^ 
 y;^5's  coming. 
 
 To  the  Second^  he  faith.  That  the  Superftiti- 
 ons  of  the  Fapifts  are  no  reafon  to  make  void  Cu- 
 ftoms,  not  onl^  innocent  in  themfelves,  but  very 
 ferviceable  to  thofe  ends  they  were  intended  for, 
 when  thofe  abufes  are  taken  away.  Otherwife, 
 how  canour  Anceftours  anfwer  it,  to  convert  the 
 Temples  of  Idols  into  ChriJlian-CkurcheSy  and  take 
 the  revenues  and  profits  allotted  Fejlal-Nms  and 
 Pagan-Priejis  ^  and  beftow  them  on  Go/pel- A^fim- 
 fkrs  ?  What  think  you  ?  Thefe  things  were  not 
 Dedicated  to  the  ufe  of  Antkhrifl  alone,  but  the 
 Devil  himfelf  was  ferved  by  this  means  in  Pomp 
 and  Grandeur  :  Yet  now  are  confecrated  to  the 
 Worfhip'of  the  true  God^  and  weftick  not  to  en- 
 joy their  Eftates  and  Privileges,  without  offence 
 to  our  Confciences.  The  Verfes  compofed  by  In- 
 fidel Poets,  and  Sung  in  honour  of  their  Mufes 
 and  other  reigned  Deities,  how  often  do  the  Ec- 
 cleliaflical  writers  cite  and  appeal  to  them  ?  And 
 they  have  St.  PauH  warrant,  who  thought  it  not 
 below  him  to  produce  thetellimony  of  Menander^ 
 Aiatm  and  Lpimenides^  and  though  Originally 
 prophane^  infert  their  words  in  his  Camnical  Wri- 
 tings^and  make  "em  ferviceable  to  the  Gofpel.  Be- 
 
 fides 
 
494  ^'^^  W^^^  Dialogue, 
 
 fides  this,  who  is  there  of  any  reading,  bnt  know5^ 
 that  our  IVine  was  once  confecrated  to  Bacchus^ouv 
 Bread  to  Ceres^  our  Water  to  Neptune^  our  Oil  to 
 Minerva ,  Learning  to  Mercury  ,  f'F/'t  to  j4foUo^ 
 with  many  other  particulars  mentioned  by  Ter- 
 ttillian^  which  yet  we  nfe,  and  arc  not  fcrupulous, 
 to  let  'em  have  an  interelt  in  the  higheft  points, 
 and  moil;  myfterious  parts  of  our  Religion.  You 
 call  them  the  devices  of  Antidyrift  •  I  mull  crave 
 leave  to  dilTent  and  be  of  another  Opinion,  be- 
 caufe  weread  in  the  Hiftories  of  the  Church,  that 
 St.  John  himfelf  wore  at  Ephcfus^  Petalium  or  a 
 Pontifical  Plate  on  his  Breaft.  And  Pontius  the 
 Deacon  reports  of  St.  Cyprian^  that  being  ready  to 
 fiifFer  Martyrdom,  he  gave  his  (t)  Tunick  to  the 
 :  Executioner,  his  Cope  to  the  Deacons,  atid  he  flood 
 in  Linen.  St.  Chryfofiom  makes  mention  of- a 
 IV^nte  Garment ,  wore  by  the  Minifters  of  the 
 Church.  A nd  the  Ancients  tell  us,that  it  was  the 
 way  of  thofe.who  turned Chriltians  to  change  their 
 Clothes,  which,  becanfe  the  Heathens  ridiculed, 
 was  the  occafionof  that  excellent difcourfe  oiTer- 
 tullian^  de  Pdlto.  You  cannot  forget,  how  early 
 the  praftice  was  for  thofe  who  were  Baptized,  to 
 put  on  White  G arm erds^  in  token  that  now  all  their 
 defilements  were  v\?afn'daway ,  and  that  thence- 
 forward they  were  to  lead  lives  inoffenfive  and 
 pure.  This  was  long  before  the  Papal  Ufurpati- 
 on  and  Tyranny  -^  and  therefore  this  diftin^rion  of 
 Habits  cannot  be  well  called  the  invention  of  Po- 
 pery. .  ^ 
 
 Yet  grant  it  fo.  Humane  appomtments  even 
 in  Religious  matters  are  not  limply  rejeded.  For 
 in  the  "Adminiftration  of  the  Eucharip^  the  time 
 
 fO  J^irrnm  carnifidl^Ms,  dalniaticAtn  veflem  diaconi:,  (3 
 fisher  tt  in  lintcis.  -      . 
 
 is 
 
•  The  Fifth  Dialogue.         495 
 
 is  changed  from  Evening  to  Morning  •,  and  we  re- 
 ceive fafiing  what  was  firft  of  all  given  the  Di- 
 fcipies  after  Supper.  The  Feafc  of  Dedication  a- 
 mong  the  Jem^  our  Lord  honoured  and  folemnly 
 kept, •and  yet  it  was  not  divinely  inflituted, 
 which  in  part  difcovers  the  infufficiency  of  that 
 Plea  againft  what  our  Governours  order,  efpeci- 
 ally  in\hings  which  have  a  grave  fignification,  and 
 do  not  a  little  conduce  to  inftrud  us.  As  in  the 
 cafe  of  a  Surplice.  For  feeing  the  Miniflers  of  the 
 Church  are  ftiled  by  the  Prophet  Malachy^  the 
 j4ngels  or  Meffengers  of  God,  and  that  the  Angels 
 thus  alluded  to,  always  appear  in  White  Raiment, 
 why  Ihould  not  the  Church  ufe  her  Liberty,  to 
 appoint  fuch  rites  as  may  improve  the  Analogy, 
 and  reprefent  as  well  as  Ihe  can  in  her  Temples 
 and  Oratories,  the  condition  and  qualities  of  thofe 
 Angels  in  Heavens,  of  which  thefe  Holy  Places^ 
 and  their  Officers  are  the  conflant  figures  and 
 Types. 
 
 You  will  fay,  they  fhould  be  Angels  indeed  and 
 not  barely  fignify  'em.  I  hear  you.  The  fame 
 anfwer  might  have  been  made  to  St.  Faul^  when 
 he  order'd  Women  to  be  covered^  and  their  Hus- 
 bands uncover'd^  but  gives  no  other  reafon  for  it 
 than  that  of  Signification^  it  being  not  a  fit  thing 
 for  the  Man  to  cover  his  Head,  forafmuch  as  he  is 
 the  Image  and  6" /o;;)/  of  God^  but  the  Woman  the 
 Glory  of  the  Man.  Now*  a  captious  Corinthian^ 
 might  evade  the  Ceremony  by  telling  the  Apo- 
 flle,  that  'twas  better  for  both  to  do  the  thing  it 
 felf  than  to  trouble  themfelves  with  t\\zfigns ;  and 
 if  t\\Q  A^amnd  Woman  acquitted  themfelves  v^ell, 
 and  difcharged  the  Duty  of  Husband  and  Ifi/c, 
 this  is  what  the  Ceremony  meant,  and  this  being 
 mutually  done,  the  Ceremony  was  of  no  ufe.  But 
 it  feemsthe  Apolile  did  not  think  it  enough,  that 
 they  lived  as  became  'em,  for  he  was  willing  they 
 
 Ihould 
 
49^  The  Fifth  'Dialogue^ 
 
 fhould  continue  fuch  Cufloms,  as  did  fitly  exprefs 
 the  fenfe  they  had  of  their  Duty  to  each  other^ 
 and  were  a  kind  of  remembrancers  to  put  them  in 
 mind  of  it ,  and  admoni'h  others  to  do  the 
 like. 
 
 To  alledgc,  that  the  Eyes  of  the  votaries  being 
 employ'd  in  viewing  the  Pomp,and  variety  of  this 
 attire,  their  Thoughts  are  diverted  from  more 
 ferious  matters,  and  while  thsy  confider  the  Mini- 
 fters  or  Bifhops  Formalities ,  they  will  be  apt  to 
 neglect  the  Worfljip  it  felf  •,  it  may  be  rather  affirm- 
 ed on  the  other  fide,  that  where  thefe  Formalities 
 are  few,  and  the  Habit  grave  and  figniiicant,  they 
 help  attention  and  raife  the  Thoughts  to  an  high- 
 er pitch,  than  otherwife  they  would  be,  if  the 
 Service 'were  done  in  a  Cheap,  carelefsand  floven- 
 ly  manner.  And  to  this  end  it  is  fuppofcd  the 
 Symbols  of  the  Sacraments  were  inftituted  as  we 
 have  'em  ^  that  the  fight  thereof  might  ingage 
 the  Heart  and  Work  on  the  affedions,  with 
 more  vigour.  Yet  your  reafon  holds  good  againll 
 them,  v^ho' abound  in  thefe  things-,  and  where 
 Stiperjlition^  and  Number  make  'em  both  burden- 
 fom  and  dangerous,  you  conclude  beyond  an  An- 
 fwer.  But  thefe  reafonsceafe  here,  the  Cerem^o- 
 niesnow  ufcd  bdng  few  and  proper^  and  helpful  to 
 exprefs  the  reverence  we  have  for  the  Worfhip  of 
 God.  We  -attribute  nothing  of  holinefs  to'em^ 
 We  account  'em  indifferent  in  their  own  Natures  ^ 
 We  fay,  God  may  be  well -adored  without  'em, 
 but  better  with  'cm  under  our  prefent  Circum- 
 llances,  becaufe,  there  not  only  is  a  Natural  Beau^ 
 ty  ia  the  Service  done  after  fuch  a  manner ,  but 
 there  is  likewife  Obedience  to  Authority,  whofe 
 commands  are  fo  far  facvcd,  that  Confcience  is  ob- 
 liged to  yield  compliance,  where  God  is  filent  and 
 the  Gofpel  does  not  contradift  'cm.  This  very 
 confideration  refolves  all  Propofals  in  matters  of 
 
 fcruple. 
 
The  Fifth 'Dialogue.  .  ^0 
 
 Icruple.  Becaufe  Scruples  are  doubts^  and  nothing 
 that  is  doubtful  ihould  Hand  in  competition  witti 
 Dodrines  certain  and  plain,  fuch  as  is  Submiffioii 
 to  Authority  •,  And  we  ou^bt  not  to  ftruggle  witK 
 it,  till  our  Objedions  are  determined  and  com- 
 menced to  the  fame  Degree  of  certainty^  as  otir 
 Obedience  to  Governours  is.  In  a  word,  every 
 Creature  of  God  is  good 3  and  to  the  pure  all  thingi 
 are  pure.  The  danger  is  within  onr  owfi  Power.- 
 No  former  abufe  can  render  an  indifferent  thin'g 
 unlawful  ^  'tis  fafe  and  innocent,  if  wc  Ourfelves 
 do  not  abufe  it. 
 
 Thus  or  to  this  piirpdfej  Ptter  ATariyr  to  thofe 
 Objedions  of  Bilhop  Hooper  •  and  I  have  been  the 
 larger,  becaufe,  that  Prelate  has  been  the  occafwn^ 
 upon  which  the  heats  concerning  things  indifferent^  that 
 haveftnce  his  time  [of at  ally  rent  the  Churchy  had  their 
 flrjl  rife  and  beginning.  .  Bucerh  anfwef  was  much 
 the  fame,  which  he  fent  Archbifhop  Cranmer  orf 
 this  Queftion.  "  He  thought  Ancient  Cuftonls 
 "  ought  not  to  be  lightly  chahgcd,  and  that  there 
 "inight  be  a  good  ufe  made  of  thofe  Garmeut:>, 
 "  that  they  might  well  exprefs  the  purity  and  caii- 
 *'  dour,  which  became  all  who  Minillred  in  holy 
 *'  things,and  that  it  was  a  Sin  to  difobey  the  Laws 
 *'  in  fuch  a  matter—^ — And  that  thefe  Dolors 
 might  not  be  fufpeded  to  be  time-fervers^  and  give 
 their  Opinions  in  fuch  a  manner,  as  might  fuit  thetr 
 Minds  then  in  Power^  Peter  Martyr  in  partrculaf 
 declares,-  tfiat  his  judgment  on  thcfe  points  wa^  of 
 j^ncientjianding^  and  that  from  the  very  Year  he 
 betook  himfelf  to  the  ftudy  of  Divinity  beyond  • 
 Sea,  it  was  his  ferife,  that  there  could  be  ho  harmf 
 ihthe  ufeof  Ceremonies,  as  being  things  which' 
 might  be  either  continued  or  taken  away,,  as  they 
 thought  belt  whom  wc  vyere  fubje-ft  to.  This  is  a 
 fhort  account  of  that  Controverfte  fet  on  foot  'M 
 King  Edwards  Days.  And  I  wifli  thoife  among 
 K  k  \jV' 
 
49?  The  Fifth  Dialogue. 
 
 lis,  who  borrow  Bifhop  Hooper^s  Exceptions^ 
 would  likewife  conlider  the  AnfweYs  made  'em,  in 
 order  to  preferve  peace  and  love  among  ns. 
 
 Before  we  part  with  this  Prelate,  let  me  take  the 
 opportunity  to  fet  before  you  his  Opinion  con- 
 cerning the  Sabbath  ^  hoping  his  teftimony  among 
 fair  Men,  mgy  have  the  fame  effcd  in  one  point 
 as  in  another.  *'  We  may  not  think,  {fatth  he) 
 *'that  God  gave  anymore  holinefsto  th^  Sabbath 
 *'  than  to  the  other  Days.  For  if  you  confider  F^- 
 "  day^  Saturday^  or  Sunday^  inafmuch  as  they  be 
 *'  Days  and  the  Work  of  God,  the  one  is  no  more 
 *'  holy  than  the  other :  But  that  day  is  always  moji 
 "  holy'm  the  which  wemoft  apply  ourfelves  unto 
 "  holy  Works.  To  that  end  he  did  fanftify  the 
 *'  Sdhbath'dayj  not  that  we  (hould  give  ourfelves 
 *^  to  idlenefs,  or  fuch  paftimes  as  are  now  ufeda- 
 "  mong  faithful  People  :  But  being  free  that  Day 
 "  from  the  travail  of  this  World,  we  might  con- 
 "fider  the  Works  and  Benefits  of  God  with 
 *'  Thankigiving,  hiar  the  Word  of  God,  Ho- 
 "nour  him,  and  Fear  him,  then  to  learn  who, 
 "  and  where  be  the  Poor  of  Chrift  that  want 
 
 "our help— So  that  the  holincfs  of  thefe- 
 
 venth-Day,  depends  chiefly  on  the  fandity  of  our 
 aftions,  in  the  Works  of  Piety  and  Charity  : 
 ^nd  as  to  other  refpefts,  it  had  the  fame  ftamp 
 with  the  reft  of  the  Week,  they  were  all  alike  the 
 Creatures  of  God,  and  not  to  be  diftinguifh'd 
 but  by  our  Services.  And  in  this  belief  he  died  a 
 Martyr,  under  the  Perfecution  of  Qiieen  Ala' 
 ry. 
 
 But  T  am  not  much  furprized,  thatfome  People 
 are  offended  at  t^ie  Ceremomes  in  ufe,  when  'fis 
 thought  a  piece  of  Superftition,  at  leaft  an  unpro- 
 fitable pains,  to  read  any  part  of  Scripturrc  in  the 
 Church,  but  what  is- prefently  followed  with  an 
 Expofitim  or  Sermon  on  it.     And  though  'tis  true, 
 
 thac 
 
7he  Fifth  Vldogiie.  ^^^ 
 
 that  fometinies  they  afford  their  Profelytes  aChap= 
 ter  or  two  in  their  AiTemblies,  yet  the  end  of  it 
 Tas  I  have  fomewhere  obferved  j  is  only  to  divert 
 forp.e  Wen  and  Women,  that  are  earlier  than  theii: 
 Neighbours ,  at  the  pUce  of  Meetings  and  whii^ 
 otherwife  might  think  the  time  long,  before  th^ 
 Worfhip  begins.  But  to  judge  in  \mz  of  the  Re- 
 verence they  give  this  Book  or  what  is  delivered 
 out  of  it,  not  only  the  PncEntor  or  Clark^  are  Of- 
 ficers able  enough  for  the  difcharge  of  this  Servic^ 
 but  fo  little  flrefs  is  laid  on  the  Work  it  feli^ 
 that  as  Toon  as  the  Congregation  is  full,  arid  a  bet- 
 ter Oracle  appears,  then  they  enter,  as  they  con- 
 ceive, on  the  bufmefs  of  the  Day,  which  they  all 
 meet  about,  and  which  the  firft  Comers,  who  have 
 been  hitherto  religioujly  idle^  have  with  no  little 
 impatience  w^aited  for.  Surely  'tis  not  in  the 
 ^']Jnd  of  thefe  Teachers^  to  abet  the  RGm'iJh  Dodrine 
 concerning  the  Scriptures  being  a  dead-letter,  un- 
 iefs  they  quicken  and  apply  it.  Is  not  this  a  fe- 
 vere  refledion  on  the  goodnefs  of  God^  whof 
 was  gracioufly  pleas'd  to  reveal  to  us  his  Divine 
 Will,  with  Relation  to  himfelf  and  our  Eternal 
 State,  yet  has  not  done  it  fo  fully  and  plainly,  but 
 f  hat  it  needs  a  Second  Edition^  and  a  new  inspira- 
 tion for  thefe  Doctors  to  render  it  ufefui  and 
 edifying.  And  if  fo,  why  do  theyprefs  their 
 .Auditors  to  read  it  at  bome^  where  the  Difficulties 
 feem  greater  than  in  the  Church ,  the  Minifter 
 reading  it  here  Ex  Offcio^  and  who  for  the  Ordi- 
 nance-fake^  may  be  well  fuppofed  to  deliver  it  bet-^ 
 tcr^  and  with  better  effe{}^  becaufe  being  prefumed 
 to  underilarid  what  lie  reads,  he  on  the  account  of 
 the  Accents,  Stops,  helps  of  the  Voice,  and  w^ay 
 of  pronunciation  reads  it  more  intelligibly,  snd 
 becanfe  of  hisCommiiTion  and  Authority  more  be- 
 neficially to  thofe  who  hear  him— This  (as 
 
 •  OiSt  revcrmd  Dlosejan  fpeaks)  is  a  Comment  or  Pa- 
 
 K  k  i  ra^hrafe 
 
500         Ihe  Fifth  jyialo^ue. 
 
 raphrjfe  on  ths  Text  to  read  it  fenftbly ,  and  mtb  a 
 due  Emphafii.  [B'i(ho^  of  London's  feventh  Letter, 
 1 6^6."]  (,«)  And  this  is  a  fort  of  Preaching  too,whea 
 in  this  publick  and  foleran  manner,  the  Minifters 
 witnefs  the  truth  of  thofe  facred  Leflbns,  God 
 has  revealed  to  us,  and  de dare  to  the  World,they 
 acknowledge  and  confent  to  them.  And  the  Peo- 
 ple hereby  being  well  allured  of  this  point,  it 
 makes  the  way  eafier  to  the  Sermons  following, 
 which  wou'd  in  themfelves  be  of  little  credit,  were 
 there  any  fcruple  concerning  the  Text  or  Founda- 
 tion the  Preacher  builds  on.  Which  is  that  which 
 ftuck  with  the  Ber^eans^  who  could  not  be  induced 
 to  yield  their  afTent  to  what  Paul  and  Silas  faid, 
 (though  divinely  infpired  )  until  they  had  re- 
 courie  to  the  Holy  Writings  themfelves,  to  fee 
 whether  what  they  delivered  were  fo  or  no. 
 (a:)  "  So  that  a  fecond  kind  of  Preaching  is  the 
 **  reading  of  holy  writ ,  faith  Mr,  Hooker  ^  for 
 "  thus  we  may  the  boldlier  fpeak,  having  the  Au- 
 "  thority  of  St.  Paul^  who  faith  that  Mojes  of  old 
 •'  time  had  in  every  City  them  that  Preached  him, 
 *'  being  readin  the  Synagogues,  every  Sabbath- 
 "  day.  He  was  Preached  in  that  he  was  read  ; 
 "  for  fo  of  neceflity  it  muft  be  meant,  in  as  much 
 *'  as  we  know  that  the  Jews  have  always  had  their 
 *'  Weekly  readings  of  the  Law  of  .^o/e;,but  that 
 *' they  always  had  in  like  manner  their  Weekly 
 'SSeriuons  upon  feme  part  of  the  Law,  we  no 
 *'v/herefmd. 
 
 And 'tis  true,  they  had  not  always  this  Cuilom, 
 yet  to  fiy  they  yiever  had  it,  goes  I  think  a  little 
 too  far,  for  we  find  in  Nehem.  8.  ^  that  Ez.ra 
 the  fcribe  jlood  upon,  a   Pulpit  of  Wood^   which  they 
 
 (u)  S^f  Scrtpturai  legit  eum  quodamodo  eas  fradieart 
 non  dilfitcor.  Dicidom.  I.  i.  c.  5.  {x)  Hooker  Eccl.  Pol.  I.  5. 
 n.   19.  ' 
 
 fnad9 
 
The  Fifth  Dialogue.  501' 
 
 made  for  the  purpofe — So  they  read  the  Book^  in  the 
 Law  of  CoddifiinSly^  and  gave  thefenfe^  andcaufed 
 
 them  to  underjiand  the  reading. This  giving  of 
 
 the  fenfe^  to  make  them  underlland  what  was  read, 
 was  undoubtedly  the  fame  or  very  like  our  Preach- 
 ing ^  and  there  was  great  necefllty  Ez.ra  ft-iould  do 
 f  his  «ojp,  though  it  had  never  been  in  praftice  be- 
 fore :  Becaufe  the  Law  being  writ  in  Hebrew^  and 
 the  Jews  having  been  fo  long  in  the  Bahylonijh  Cap- 
 tivity^  that  their  Native  Language  was  much  im- 
 paired and  corrupted,  by  converling  with  the  In- 
 fidels, they  could  not  comprehend  the  meaning  of 
 the  Lav«  as  read  in  the  Original  \  and  therefore 
 their  Governours,  and  Priefts  were  forced  to  be 
 at  this  pains  to  explain  what  was  read  to  them,  in 
 other  more  familiar  Words,  and  a  Language  then 
 vulgarly  in  ufe  among  'em.  Bufthen  as  this  was 
 (to  fay  truth  j  little  more  than  a  Meta^hrafc  at  that 
 time,  occafioned  by  the  People's  lofs  of  the  purity 
 of  the  Hebrew  Tongue^  fo  perhaps  it  might  not  be 
 M^eehy  till  the  after  Ages,  as  the  Learned  Man  af- 
 firms j  though  to  me,  I  muft  confefs,  it  feems 
 more  credible,  that  the  Cuftom  was  continuecl  e- 
 ver  after  the  Days  of  Ez.ra^  and  that  the  building 
 of  Synagogues  hQg^n.  on  that  very  reafon,that  there 
 might  be  Opportunities  for  the  People  to  meet,  to 
 have  theLaw  read  and  expounded  to  them.  Plainly 
 it  wasfo  in  the  times  of  our  Saviour^'who  as  he  con- 
 {lantly  went  to  the  Synagogues  on  theSahbathDaysfo 
 according  to  the  common  pradice,  as  foon  as  thai; 
 Sedlion  or  Portion  of  the  Scripture  appointed  for 
 the  day  was  read  by  one  of  the  Minifters,  vrefind 
 him  expounding  or  preaching  upon  it-,and  he  began 
 to  fay  unto  them,  (y)  This  Day  is  this  Scripture 
 fulfilled  in  your  £^rx— And  that  which  contribu- 
 
 Kk  I  ted 
 
|0i  Th  Vifch /Dialogue. 
 
 •j:cdto  this  Cufloni,  was  the  Tyrannical  Edicl  of 
 yi^tiochus  Epiphanes^  wherein  he  made  it  Death  tq 
 read  the  Law  oi  Mofei  \  For  this  obliged,  the  Jews 
 to  have  recoiirfe  to  the  writings  of  the  Prophets, 
 and  at  their  ftated  times  of  Worfhip,  to  read  fo 
 jnuch  of  them,  as  in  likenefs  of  matter ,  came 
 neareft  to  each  Section  of  their  Law — And  after«» 
 wards,  ,v;hen  this  Pevfecution  was  over,  and  that 
 they  h^d  liberty  to  read  the  Law  again,  the  fame 
 Method,  from  the  Prophets,  continued  ftill,  as  a 
 good  Comment,  and  interpretation  of  the  other. 
 And  this  way  of  explaining  Scripture  by  Scripture, 
 was  ib  ,well  liked,  that  the  Scribes  we  *e  incou- 
 raged  to  greater  pains  in  it,  and  by  Degrees  in- 
 troduced the  mode  of  making  /ff  dtfcourfes  on 
 both,  to  make  them  eafier  for  the  Peoples  Gapa- 
 pities,  All  this  was  oi  humane  invention^  and  by 
 ths  Wiidom  of  their  Paftoiirs,  well  accommo- 
 dated tp  the^necefllties  of  the  Jews —  And  it  took 
 fo  well  ii>.the  Chr'ijlian  Churchy  that  we  find  the 
 Apoftles,  and  particularly  St.  Paul^  frequently 
 conforming  himfelf  to  tliat  method  of  inflruction  j 
 gnd  asfopn  as  the  Ordinary  Leflbns  were  read  to 
 :the  Congregation,  he  proceeded  to  give  the  fenfej 
 in  a  Speech .  of  h is  dw n  cohipoilng.,  A nd  fo  afterr 
 wards,  the  Fathers  retained  '^the  fame  reading  of 
 the  Law  and .  the  Prophet?,  Diit  withal  added  a 
 JecowiiLenbn,  out  of  the"Evangelifl:s  or  Apoftoli- 
 cal  writings,  and  on  the  fame  reafon,  the  Jews 
 !^iad,  for  ullrig  the  Prophets.  .  For  as  ihefe  were 
 now  and  then  extraoi-diiiarily'fent,  to  expound 
 ylib/w'sLaw,  and  may  be  called  Conimentatours  ori 
 it,  fo  are  the  Eprftles  and  Gofpels  in  tl-e  Nero 
 Teftamcnr,  SxpUcations  of  what  we  find  in  the 
 pld^  and  both  together  make  a  cbmpleat  Body  of 
 pivinity,  and  include^^l-Be^r-iw^Receflary  to. 
 f-aWation.  for  what  tife  is  ths  Law  but  the  Cojpel 
 fomold^  and  what  is  the  Gi^pd^  hat  pie  Xaw  fidfincd, 
 ■"'■''         '    ■  What 
 
Tke  Fifth  "Dialogue.  50; 
 
 What  the  Old  Teltament  hath,  the  very  fame  th« 
 New  coataineth  ^   But  that  which  lieth  there  un» 
 der  a  Shadow  is  here  brought  forth,  as  in  the  open 
 Sun.    Things  there  prefigured^  are  here  performed. 
 And  as  in  the  Old  Teltament ,  there  is  a  dark 
 comprehenfion  of    what  is  in  the  New  ^^o  in 
 the   New ,   there  is  an  open  difcovery  ot  what 
 is  in  the  Old — Thus  the    Ancient  Dodors,  and 
 on  this  account  we  have  the  two  Leffons  in  our 
 daily  Service,  as  we  find  our  Forefathers  had  in 
 theirs.    That  the  Epiftles  of  the  Apoftles  were 
 read  in  the  Church,  we  find  expreOy  in  feveral 
 Scriptures.     Qz.)  AwA  Eufebius  ovlX.  oi  Clement  xt- 
 ports,that  St.  Peter  commanded  St.  Mark's  Gofpel 
 to  be  publickly  read  to  the  Congregation,     fuflin 
 Martyr  makes  it  a  great  part  of  the  Lord's-day-bu- 
 fmefs^  to  read  the  writings  of  the  ApolUes  and 
 Prophets.      Origen  hzs  his  Leffons  and  Le^ures^ 
 and  he  affirms.  That  the  ApolUes  ordained  the- 
 reading  of  the  jewilh  Hiftories.    St.  Amhrofe^  and 
 St.  Ai'.gufline  aflert  the  fame,  that  the  Scriptures 
 were  read  both  of  the  Old  and  New  Teltament. 
 The  Council  of  Laodicea  Ihows  the  pradice  in  its 
 nine  and  fiftieth  Canon^  requiring  nothing  to  be  read 
 in  the  Churchy  hut  only  the  Canonical  writings  of  the 
 
 Old  and  new  Teflament The  fame  caution 
 
 the  Council  of  Carthage  ^ives^  but  includes  both 
 Teftaments  within  its  Canon^  to  be  the  fubjeds 
 of  their  publick  Leflbns. 
 
 Whether  thofe  Ancient  Churches  ufed  feled 
 portions  ot  Scripture ;  Or  after  the  manner  of  the 
 Jews  read  it  in  order,  fo  much  at  a  time  till  the 
 whole  was  finilhed,  doth  not  fully  appear.  Yet 
 we  find  by  (d)  St.  Augufline^  that  the  Book  ofth§ 
 
 {:{)  EgcI.  Hitt.  1.  ?..  e.  4.  {a)  Anniverfari.i  foknmtatefofl 
 pafjlomm  dom.  Ltbrum  AHuum  Jpofi.  omni  anno  rtcitari. 
 Injohan.  tra€t.  6.  Et  pfa!mumz\  omni  anno  novijfink}  keb- 
 do  rfiaie  imtpttiente  paffwne  Chrtfii,    T?ad.  J  3. 
 
I P4         ^^^  ^(/^^  Dialogue. 
 
 J^softhc  Jpojlles  wasfolemnly  read  every  Year 
 .^fter  the  Lord's  Paffion,  and  the  one  and  twenti- 
 jeph  Pfalm  the  Week  before  it.  And  (b)  fome 
 ^effons  were  lo  peculiar^  and  fo  necelTary  to/owe 
 FepivaU^  that  they  could  not  well  fubftitute  others 
 in  their  Places.  And  therefore  in  all  likelihood 
 |:hey  had  a  kind  oiKalendar  or  common  Courfe  of 
 '^yhat  Scriptures  were  to  be  read  on  each  day,  to 
 preferve  Vniformity  and  Peace  in  the  Chnrch  ^  and 
 phat  every  Diocefs  at  leaft  .might  confent  in  a  Rule, 
 to  prevent  the  diftraclions  which  mull  have  un- 
 avoidably followed,  if  every  private  Alimjler 
 ^ad  been  his  own  Ordinary  to  appoint  vohat^ 
 ^hd  how  much  was  to  be  read  when  they  met  tOr 
 gether. 
 
 But  though  'tis  certain,  that  it  has  been  ever  ac- 
 gccoiinted  a  part  of  the  Divine  Service,  the  reve- 
 rend and  publick  reading  of  the  Old  and  New 
 yeftament,  and  that  fuch  reading  was  of  great  ufe 
 f:o  inftruft  the  Congregation,  yet  in  the  famcMo- 
 jiutneots  of  Antiquity,  wherein  we  difcover  this, 
 wc  find  alio  that  after  the  Writings  of  theProphets 
 gnd  Apoflles  were  read,  then  the  npoeszyv,  or  ^u 
 ftiop  made  an  homily  to  the  People.  Origen  calls 
 ^t,  ^n  €2;pofition^  by  which  the  Auditory  were  exhorted 
 p  Piety  towards  Cod  and  to  all  rcrtue.  Now  faith, 
 ^t.  j4ti£i'.fii;w  (after  the  Leilons)  /  am  come  to  my 
 Sermon.  St.  Amhrofe^  and  before  him  St.  Cyprian 
 declare  the  fame.  And  thcfe  Preachers  were  called 
 Tra^atores  ^  and  their  .  5tTmowj  Tra^atus.  At 
 firfl  they  were  Bi/Jjops^  but  afterwards  Presbyters^ 
 snd  at  iait  Deacons  were  not  excluded,  and  as  in  o- 
 ihcr  cafes,  fo  in  this^  gave  their  Affiftance.  Their 
 $ermoris  were  very /Wf,  choofing  rather  to  Preach 
 uften  than  /£>w^,  (c)  btjcaufg  as  the  Father  obfer- 
 
 \J>)  it  a  srant  armutt  m\  Alia  e(f«  nenpofftnt.  (^  Ep-U. 
 
Thi^ifth  f>lalogue.  50 j 
 
 V£d  ,   a  tedious  Difcourfe  tires  the  Vnderjlanding, 
 {d)  And  therefore  St.  5^y;/ tells  his  People,  that  • 
 he  will  put  an  end  to  his  Morning  Sermon^  for  fear 
 he  fhould  make    'em  dull  again  ft  the  yifternoon. 
 
 (e)  And  St.  Chryfofiomh  reafon  for  fi)ort  Sermons 
 was,  that  they  might  be  better  renitmbrcd.  That 
 they  were  not  to  exceed  an  hour  at  a  time,  we  ga- 
 ther from  the  words  of  St.  Ba/il,  who  faith,' That 
 
 (f)  becaufe  he  could  not  finijh  his  Sermon  the  day  before 
 within  the  hour ^  he  put  it  off — {g)  And  St.  Mgu- 
 fiine  confeflfes,  he  indujlriou/ly  avoided  fame  forts  of 
 fub\eCis^  |)ec3ufe  he  could  not  go  through  with  'em^ 
 within  the  fpace  of  an  hour.  But  whether  long  or 
 (hort^  Q))  they  were  to  be  attentively  and  reve- 
 rently heard,  and  the  Congregation  were  not  to 
 ftir  till  the  Sermon  was  over  on  pain  of  {i)  Exr- 
 communication.  We  fee  by  (k)  St.  Bafil ,  and 
 Q)  St.  Jugufline^  that  thefe  Difcourfes  were  tvice 
 a  Day.  for  the  ^r/ exhorts  his  hearers  to  blefs 
 God,  and  between  themfelves  repeat,  and  confi- 
 derthofe  things  which  they  had  heard  that  y^or- 
 ning  and  j^fternoon.  And  the  other  in  his  Preface 
 to  the  Evening-Sermon,  cal]s  for  his  Peoples  at- 
 tention to  the  remaining  part  of  the  Pfalm^  which 
 he  Prcach'd  on  in  the  Morning.  Sometimes  there 
 was  a  third  Sermon^  but  very  rare,  and  on  occa* 
 fions  extraordinary,  as  we  fee  by  the  Apology, 
 (m^  St.  jiugufline  makes  for  it  to  the  Brethren  in 
 the  Wi}dernefs.  And  as  to  the  two  then  in  praftice, 
 we  are  to  confider  the  neccjftty  of  thofe  times.which 
 calkd  for  frequent  Sermons  to  make  way  for  the 
 Convjsrfion  of  Men,  who  were  either  Strangers^ 
 
 (/)  Hcxam.  Horn, 8  .  (c)  Horn.  i«j.  in  Gen.  (f)  In  Pfal. 
 
 (g)  Verbis  4^  horam  nccurrentibus  me  pojfe  Jiipcere  mn 
 paarem.  Serm.  n.de  Verb-  Dqnx  (Ji)  Conci).  Capthag.  4. 
 Cap.  14.  (0  Goncil.  Agath.  Gaq.  ?i.  Ci)  Ho}^.  7.  [l)  lt\ 
 Ipfal.  88.  (wj)  Servta  ad  frafT^  tin  Bream, 
 
 m 
 
5o6  The  Fifth  Dialogue. 
 
 or  not  weU  affeCted  to  the  Chriftian  Religion,  c- 
 fpecially  in  Cities  of  great  refort,  whereby  Op- 
 portunities were  had  todifperfe  theGofpel,  and 
 therefore  thefe  precedents  make  nothing  for  us,  to 
 continue  the  Cuftom  in  thefe  Churches^  where  the 
 Gofpel  and  the  Duties  of  it  are  very  well  known, 
 and  want  only  pradice  to  be  doers  of  the  word^  and 
 not  healrers  only^  which  word  however  is  conftantly 
 Preach'd  to  remember  us  of  what  we  know. 
 But  I  am  gone  further  than  I  thought  in  this  rray  of 
 Preaching,  which  even  our  Opponents  are  fond  of, 
 when  it  was  only  my  intention  at  firft  to  offer  Au- 
 thorities for  the  other.  Yet  I  repent  hot  this  Ex- 
 curfion  i  And  ,1  wifh  all  our  Neighbours  would 
 {how  fb  much  Ingenuity  and  Candour,  as  to  take 
 the  word  in  its  full  extent,  and  herein  follow  the 
 examples  of  thofc  before  us,  who  were  riot  fo 
 W'edded  to  an  Harangue  from  the  Pulpit^  but  they 
 could  patiently  hear  a  Sermon  out  of  the  Desk^ 
 wherein  God  in  his  own  words  was  pleas'd  to  fpeak 
 to*em. 
 
 B.  i  coi^dertin  not  this  pra<^ice :  And  am  there- 
 fore more  eafily  reconciled  to  that  Expreffion,  in 
 tlie  Prayer  for  the  Catholick  Church  (which  dif- 
 pleafes  fome,)  wherein  it  is  defired  ,  that  God 
 ■would  give  to  all  People  his  Heavenly  Grace^  efpeciaUy 
 to  the  Congregation  ihenprefeyit^  that  with  meek  hearts 
 and  due  reverence^  they  mjy  hear  and  receive  his  holy 
 
 Word And  in  the  Litany ^  That  it  would  pleafe 
 
 htm  to  givt  tj  all  his  People  increafe  of  Grace ^  to  hear 
 ineeUy  his  word^  and  to  receive  -it  with  pure  nffe&ion-^ 
 For  though  on  fome  Days  there  be  no  Sermon, 
 when  thefe  Prayers  are  faid,  yet  the  Lcflbns  read 
 out  of  the  Old  and'  New  Teftament,  may  very 
 well  bear  that  Name ,  as  being  more  truly  and 
 
 .  properly  the  holy  word  of  God,  and  what  the  Mi- 
 nifters  at  other  times  Preach  no  other  wife  fo,  than 
 
 ,  vnxhr elation  to  theScripturethofeLelfons  afford  us, 
 
V^e  Fifth  Viah^ne,  J6f 
 
 But  that  which  fcandaiizes  rtie  m<?r^  thah  this  is^ 
 That  fome  things  arc  read  for  holy  leflons  in  the ' 
 Church  which  are  fo  little  thfe  Word  of  God  that 
 they  are  rather  as  Juftin  fomcwhere  calls  'em  [[i 
 jutoribus  fabularum  fcrip^.  3  ridiculcm  forgeries  , 
 and  tho'  in  the  title  page  they  are  term'd  Jpocry- 
 pha^  as  not  being  fatisfied  of  tht  Original  and 
 Authority  of  thefe  Writing,yet  tH?  tending 'em  in 
 the  Church,  feems  as  if  we  had  a  months  mind 
 to  have  'emranked  among  the  widoubted  Sa'ipures^ 
 or  Bookswithout  exception  can&yik/lfl  and  divine  i^ 
 a  thing  that  very  Council  of  Laodk^a  you  lately 
 cited  forbids  to  be  done.  <•' 
 
 J.  A  man  mult  know  little  Wftfie  Bible  if  he 
 cannot  diftinguifh  th^,  ligitimate  Books  from  thofe 
 which  are  not  fo,  as  foon  as  he  hears  them  named : 
 a  thing  they' :fi?i!?/^er  always  takes  care  to  do,and  the 
 (w)  Rnbrick  requires  it  before  he  begins  the  Chap- 
 ter, Whertin  fhould  there  happen  by  way  of  clauje ^  j'en- 
 ience  or  fpcech^  any 'thing  to  he  read  which  leads  to  error^ 
 muftthe  mixture  of  It  little  drofs  confrrain  the  Church  to 
 deprive  hcrfelf  of  fo  much  gold^  rather  than  learn  how 
 try  art  and  judgment  towakefeparation  of  the  one  from 
 the  other  ?  You  were  contented  tha t thefe  LelTohs 
 fhould  he  accounted  a  kind  of  preaching  to  the 
 People.  And  if  fo,  why  Ihould  we  any  more 
 quarrel  with  thefe  Sermons  than  with  what  the 
 preacher  compofes'himfelf,  and  who  for  collateral 
 evidence  to  what  hefets  forth,  very  often  introdu- 
 ces Sayings  and  Examples  of  Men  borrowed  from 
 fjiflory^  whofe  authority  is  as  unco'tain  as  of  the 
 Apocryphal  ^ooi'x,  which  it  mult  beconfell  the  Jews 
 themfelves  did  not  look  on  with  the  fam.e  Eye  as 
 they  did  theLaw  andProphets,yet  they  bare  'em  re- 
 
 (m)  Note  that  lefore  every  lejfon  the  Mini jierjh all  fai, Here 
 begmneth  ftich  a  Chapter  or  fuch  Verfe  of  Jucha  chapter  of 
 jfucb  a  Bool{^,  (oj  Boi\er^  Ecce!,  Po/.  Ith^  J.  n.  20. 
 
5o8  The' Fifth  Dialogue. 
 
 fpe£l  as  written  by  perfons  of  no  mean  Figure  a- 
 raong'em.*  and  were  by  our  (p)  ancient  dod^ors 
 reputed  profitable  tho'  not  divinely  infpired.  And 
 indeed  what  an  excellent  example  of  vertue  and 
 Chaftity,  do  we  find  in  the  perfon  of  Sufanna^ 
 who  could  not  be  tempted  or  terrified  to  that 
 ad  of  uncleannefs  the  two  Elders  propofed  to  her, 
 tho'  humanely  fpeaking  inevitable  death  was  to 
 follow  the  denial  ?  And  how  do  we,  in  the  be- 
 haviour of  the  two  Elders,  difcover  the  temper 
 of  the  World  in  Charging  innocence  with  a  wick- 
 ednefs,  which  that  admirable  Woman  would  not 
 confent  to,  and  for  no  other  reafon,  but  becaufe 
 ftie  did  not  confent  to  it.  But  withall,  we  have, 
 in  this  Story,a  pregnant  inftance  of  the  protedion 
 and  care  divine  providence  hath  over  fuch  exem- 
 plary purity  and  a  fignal  teftimony  of  hisAlmighty 
 Juftice,  to  let  thefe  Villains  fall  into  the  pit  they 
 bad  dug  for  her,  when  their  travail  came  on  their  own 
 
 hiads^  and  their  rvichednefsfell  on  their  own  pates . 
 
 The  Story  of  Tobit  and  Tobias  fhows  the  condu(fl; 
 and  kindnefs  of  Heaven,  in  letting  the  angels  be 
 the  guides  of  good  Men,  who  tho'  not  prefently 
 fenfible  of  the  afliftances  given  'cm,  yet  a  little 
 reflexion  would  eafily  lead  them  to  the  knowledge 
 of  thcfc  extraordinary  means  ^  and  the  Succefs 
 they  fometimes  have,  above  their  hope,  cannot 
 but  inferr  God  to  be  the  Author,  and  that  all 
 thefe  events  are  purely  owing  to  his  Wifdom 
 and  fatherly  care  of  thenl.  The  like  application 
 may  be  made  of  that  paflage  about  Bel  and  the 
 Dragon-^  Wherein  the  holy  yomh  Daniel  did  not 
 a  little  fuffer  by  the  malice  of  the  heathen  priefts 
 and  their  adherents^  but  his  fufferings  only  made 
 way  for  the  utter  deftrudtion  of  his  adverfaries. 
 
 (f)  ^*^'  Cbemnit.  Exam  Co'^ui.  laid,        ' 
 
The  Fifth  Dialogue,  509 
 
 and  were  but  means  to  advance  his  credit  among 
 the  Perftans^  and  make  an  infidel  prince  give  God 
 his  due  glory,  for  preferving  DanieVm  that  mira- 
 culous manner,  as  the  Narration  informs  us. 
 
 The  Books  of  the  Maccabees  are  pieces  of  Hifto- 
 Yy ,   containing  an  account  of  the  Jews  both  in 
 Church  and  ftate  under  the  Tyrant  Antlochus  and 
 others  •,  and  are  a  relation  of  the  great  adions  of 
 Judas  and  John  (  fir  named  ^^accabcei  and  from 
 thence  the  Books  are  fo  called  )  which  they  did 
 out  of  an  heroick  Love  to  their  Country's  liber- 
 ty and  Zeal  for  Religion.     A  confideration  of  fuch 
 influence  in  the  ancient  times,  that  our  Fathers 
 appointed  'em  a  Fefiival  and  made  Orations  in 
 their  praife,  as  we  fee  in  Gregory  of  Nadanz.um, 
 Or  at.    32.  And  here  we  have  (  what  the  fame 
 Author  admires)   the  furprizing  patience  and 
 conftancy  of  a  >/ofkr  and  \\qv [even  Children^  who 
 rather  than  tranlgrefs  the  Law  of  their  Anceftors 
 in  eating  Swines  fle/h^  as  the  King  required,  were 
 barbaroufly  tortured,  and  died  in  fuch  a  manner, 
 that  the  Perfecutor  himfelf,  tho'  never  fo  incenfed 
 and  harden'd  in  his  cruelty,  could  not  but  won- 
 der at  *em,  and  had  they  afforded  the  leaft  room 
 for  pardon,  was  inclinable  to  fave  'em.    As  for 
 the  Books  ofWifdom  and  Ecclefiajiicus  which  of  all 
 thofc  Writings  are  moft  read  in  our  Churches 
 none  that  takes  the  pains  to  perufe  'em,  can  judge 
 otherwife  than  that  they  are  pieces  of  great  (q) 
 piety  and  learning  and  of  high  Elleem  even  with 
 thofe  who  have  made  it  their  bufinefs  to  pafs  cen- 
 fure  on  X.\iQ  Apocryphal  Writings  -^  and  tho'  not  pen- 
 ned by  immediate  infpiration,  yet  they  are  reckon- 
 ed fo  exceeding  profitable  and  good,  that  they  are 
 slotted  the  next  place  to  the  Scriptures  them- 
 
 es) P?f.  GaUtin:  de  arcanit  Catholics  Verit*  \h,  i  cap.  ?. 
 
 felves 
 
5 1  o  The-  Fifth  TfUlogue. 
 
 felves  and  their  authority  cjted  with  no  little  ve- 
 neration. The  reft  of  'em,  which  I  have  not 
 named,  liavc  likewife  their  ufe  and  fervice  to  edi- 
 fication :;,  and  tho' perhaps  you  are  ready  to  quefti- 
 on  the  reality  of  many  things  reported  in  'em^ 
 yet  without  referring  you  to  feveral  of  the  old 
 Doctors,who  have  been  at  pains  to  vindicate  what 
 is  therein  wiitten,  fhould  we  allow  'em  merely 
 parabalical  or  pious  inventions  for  the  fake  of  fome 
 Doctrines  in  that  manner  reprefented  and  cleared,- 
 which  we  Hiould  be  apt  to  overlook  or  forget 
 without  the  impreflion  of  a  Story  ^  were,  I  Hw, 
 the  cafe  thus,  I  do  not  fee  the  harm  of  reading 
 'em  ^  And  if  this  be  a  reafon  to  lay  'era  afide,  it 
 jreaclies  divei's  Pages  in  the  Old  Teftament,  and 
 more  in  the  New,  where  Chrift  ufually  ^eaks 
 by  parables^  or  things  which  never  had  a  Being, 
 'and  tbefe  we  muft  rejed  upon  the  force  of  the 
 Same  Objedion.  But  here  we  think  onrfelves 
 in  nodang,fer :  Nor  are  we  lefs  fafe  on  the  other  ac- 
 count, efpecially  when  {r)  our  Church  declares 
 in  St.  Jeroni's  words,  that  we  read 'em  only /or 
 example  of  Ufe  and  injlru^wn  of  7nanners^  but  not 
 to  apply  'em  to  eftablilh  any  doftrine,  nor  admit 
 ^em  fufficlent  to  build  an  Article  on,  if  we  have 
 not  a  plain  proof  of  it  in  thofe  Books  confeft  to  be 
 canonical.  And  yet  St.  ^ugujiine  whom  you  meu- 
 tioned,reckons  thefc  as  fuch.  And  the  (s)  Council 
 of  Carthage^  forbidding  every  thing  to  be  read  in 
 the  Church  under  the  notion  of  Crf^owV^/,but  what 
 are  truly  fo,  places  T'o^/j.f,  Judith^  Eflber  and  the 
 two  Books  ot  Efdras  within  tht  Canon  of  Scrip- 
 ture ;  But  then  it  is  to  be  taken  in  a  large  feme^  and 
 zsCajetan  explains  it,  not  ftridly  as  a  rule  offaitb^ 
 but  behaviour  and  manners^  as  our  Church  takes 
 
 Xr)  Article  5.  !6j2.  (/)  C^nm.  ij.         ^ 
 
Tfce  Efth  Dialogue.         5*1 
 
 ^eni,and  in  which  refpea  they  may  be  called  )t^m- 
 lar  as  they  guide  ns  in  our  morals^  but  not  in  our 
 creed.  Thus  the  Council  and  St.  Auguftine  who  was 
 a  member  of  it,  mull;  be  underftood.  For  tho'  that 
 Father  ftiles  'em  cavionkal^tQd\xiz  they  Were  allow- 
 ed to  be  read  in  the  Church,  yet  he  frequently 
 .  makes  St.  Jemn's  dijlindion^  and  alotts  'em  their 
 degrees  of  credit  and  certainty  :  For  he  tells  us, 
 that  fome  of  thofe  books  contained  in  the  Jfrtcan 
 ■  Canon  were  received  by  all  the  Churches,  others 
 notfo^  and  then  i^itxs^that  the  Scriptures  umverfally 
 oxvrCd  ought  to  have  the  preference  befm  thofe  which 
 
 fome  particular  Churches  only  accepted And  a- 
 
 gain.  What  the  mofi  noted  Churches  both  for  Number 
 ^nd  Figure^  receive  ^ought  to  t  ah  place  before  vohatfew 
 Churches^  and  thofe  incanfiderable  ones^  do  think  fit  to 
 
 read (t)  And  being  a  little  puzzled  with 
 
 the  eicample  of  Rafis  (one  of  the  Elders  of  Jerufa- 
 km  who  to  avoid  the  infults  of  Nicanor  flew  him- 
 felf;  that  Doftor  neither  being  willing  nor  able 
 to  defend  the  felf  murder,  he  takes  refuge  in  this 
 confideration.  That  the  Jews  have  not  the  fame 
 regard  to  this  Book  of  the  Maccabees  as  to  the 
 Law,Prophets  and  Pfalms,to  which  our  Lord  gave 
 teftiraony,  yet  confelTes  'twas  allowed  by  the 
 Church,not  without  benefit,if  it  be  foberly  read  and 
 heard,  which  was  a  caution  needlefly  made,  had 
 the  Book  been  really  Camn.  («)  And  fo  having 
 occafion  to  cite  a  Text  out  of  the  Book  of  (w')  Wif- 
 dom,  concerning  Enoch,  that  he  rvas  fpeedily  taken 
 away  lefl  wickednefs  fhould  alter  hts  under fianding^  or 
 deceit  beguile  his  Soul  —  which  it  feeras  was  object- 
 ed againR-  as  no  folid  proof,  becaufe  not  produced 
 out  of  a  canonical  BookjHe  do's  not  go  about  to  vin- 
 
 rO  Contra.  Gaudent.  c.Z}.  {u)Depr.xdsfi.  Sandt.  c.14.  Qe) 
 Wifd.^.  II. 
 
 diea  te 
 
5 1  2  fl^e  fifth  i)ialogue4 
 
 dicatc  the  authority  of  the  Book  confidered  bare-' 
 ly  in  itfelf,  but  inlifts  era  the  argument  from  o- 
 ther  uriqueftionable  places,  and  thereupon  appeals- 
 to  a  Prophet  and  wonders  the  Exceptionfhouldbe 
 made  againft  thofe  words  in  voifdom^  feeing  the  Di- 
 vine Writing  faid  the  fame.  But  tho'  this  Father 
 did  not  take  thefe  E-cclefiafiicalBooks  as  preciiely  Ca- 
 nonical and  divinely  writteri^ytt  honouring  'em  with  a 
 Stile  which  looks  that  way,  plainly  fhows,  that 
 thofe  A^ocrypha^  (x)  or  fabulous  ftories  you  cite 
 him  for,  do  not  mean  the  Booh^  of  which  we  are 
 now  treating,  but/wc/:?as  fome  Hereticks  were  the 
 Authors  of,  and  which  to  fupport,  they  publifh- 
 cd  in  the  Apoftlcs  name.  Thefe  indeed  he  calls 
 Apocryphal  ftridly,  illegimate,  falfe  and  exploded,, 
 and  tTiey  come  under  Eufehius's  lall  divilioii  of 
 the  Books  paffing  for  Scripture ,  fome  whereof 
 ('faith  he,  are  genuine  and  Catholick^  others  cLT^ 
 doubted  Sindforrie  are  abfurd^  impious  and  counterfeit^ 
 which  are  they  St.  Augujlinc  brands  as  you  faid, 
 but  mult  not  be  applied  to  thofe  writings  which 
 contain  many  excellent  Truths  and  Examples  of 
 Vcrtue,  tho'  their  authority  is  difputed,  rtor 
 doth  it  well  appear  who  they  were  that  penned 
 'em. 
 
 As  for  the  Council  of  Laodice.r,  Wemufl  not 
 lay  too  great  a  ftrefs  on  this  Canon  in  it,  becaufc 
 (y)  as  it  forbids  the  reading  of  fome  things  which  are 
 not  canonic M^  fo  it  makes  fome  things  not  canonical 
 which  are^  fo  that  her  judgm(*nt  in  this  we  may  not^  and 
 
 in  that  we  need  not  follow In  the  one  we  mult 
 
 not,  becaufe  thereby  we  wholly  exclude  the  Book 
 of  Revelations  which  is  not  irt  that  Canon;,  and  as 
 to  the  other  there  is  ;io  necelfity  but  that  our  own 
 
 '    C-*)  Adv.  Fauft.  CSf  xJe  Civ.  Dei.  C;)  Hooi^^ri  Ecd.  PoL 
 lib.  5.  n   20.  r 
 
 Churck 
 
The  Fifth  ^Dialogue.  5  \  j 
 
 Cluirch  may  life  her  liberty  to  take  the  befl  method^ 
 fhe  can  think  bf  to  inllrudt  and  make  n.s  better,ptcf^ 
 vided  fhe  goes  not  about  to  alter  the  nature  of 
 what  is  read,and  as  the  Romanifts  have  done,mak5 
 that  Divine  which  was  never  fo  eftecm'd  in  the 
 Catholick  Church,  w^hofe  judgment  we  follow  id 
 this,  as  in  other  difputes  betvyeen  us.    Yet  the 
 reafon  of  that  Canon  was  good:  For  the  Fathers 
 were  fenfibie  how  the  World  was  abuied  by  for- 
 geries, bearing  glorious  infcriptions  under   the 
 pretence  oi  Jpojlolical  Writings'^    And  therefore 
 endeavouring  to  put  a  [top  to  the  frauds  oiHeretitks^ 
 they  limitted  the  Canon  of  Scripture  to  fuch  a 
 number  of  Books,  that  fo  there  might  be  left  no' 
 room  for  thefe  additions. 
 .  lomitfetting  before  you  the  cuftom  of  the  an- 
 cients to  read  the  Epiilles  of  Clement  j  the  Book 
 of  Hermes^  &e.  And  among  others  St  Jerom  re- 
 ports that  one  Effrenus^  aDcacon  of  the  Church  at 
 Edejfa^h^dvais'd  himfelf  to  fueh  a  pitch  of  Credit^ 
 that  after    the  reading  of  the   Holy  Scripture, 
 his  works  were  publickly  read  in    fome  of  the 
 Churches.    But  more  {z,)  efpecially  the  Book  of 
 Martyrs  was  much  in  requeft,  to  keep  up  the 
 Spirits  of  Cbriftians  under  the  fevei-alPerfecutions 
 of  the  Roman  Emperors,  and  which  had  fo  good 
 eifedt  that  no  human  means  contributed  more  to 
 make  'em  fufter  with  patience  and  cheerfulnefs. , 
 And  hereupon  it  was,  the  Council  of  Carthage 
 which  prohibited  the  reading  of  any  thing  hefjdcs 
 Scripture  in  the  Church,  concludes  thus,  That  tict- 
 nithflanding  mh.ii  was  ckcYfcd  in  that  Canon ^  it  fliould 
 be  lawful  on  the  Jnnivcrfary  of  the  Martyrs  t3  read 
 the  account  of  their  Sufferings.     And  in  truth  iili&y 
 did  not  forbid  other  Books  to  be  read,  (.?)  no 
 
 (:()  Cohcil.  Canbg.  ?.  Cancn  47.  (<i)  Concil.  Carthag.  4, 
 C^non.  i^.  hisreticorumfronecejfitate  &  tem^orc-^ — spudf 
 
 L  1  ffot 
 
5 1  4  T^^^  Fi/tfc  Dialogue. 
 
 not  the  Books  of  Heretkks  in  what  they  were  ufe- 
 ful,  provided  they  gave  'era  not  wrong  w^w^j  and 
 Fathered  'em  on  the  Jpjlles^  which  was  the  arti- 
 fice" then  in  pra(flice^  Otherwile  they  might  be 
 read,  as  far  as  they  ferved  to  edification^  And 
 with  this  caution  we  now-a-daysfometimes  read 
 the  j4^ocYy^ha'mo\xx  Churches. 
 
 But  to  come  to  thofe  inftances  which  you  more 
 inlift  on,  viz..  Some  repetitions  in  our  Service  ^  the 
 frequent  faying  of  the  Lords  Prayer.^  and  the  Mu- 
 Jlck  in  a  few  of  our  Churches, 
 
 'Firjl.  Firlt,  as  to  thz  repetitions.  Which  I  can- 
 not fee  to  be  fo  faulty  as  you  imagine  'em,  fince  we 
 have  fo  many  Examples  in  the  Holy  Book  to  aflert 
 the  ufe  of 'em.  T  hus  in  the  Song  of  Deborah/pQak- 
 ing  of  Sijera  flain  by  Jael  the  wife  of  Heber^  the 
 Kenite  ^  Ihe  faith  (t)  at  her  feet  he  bo)x!ed^  hefeli^ 
 he  lay  down  :  at  her  feet  he  bovoed^  he  fell  ^  rehere  he 
 
 bowc  dither  e  he  fell  down  dead And  again,  v.  30. 
 
 Have  they  notfped}  Have  they  not  divided  thepreyl  To 
 Sifera  a  prey  of  diverfe  colours.^  a  prey  of  diverfe  co- 
 lours of  needle  work.^  of  diverfe  colours  of  needle-work 
 
 on  both  ftdss And  in  Ffalm  2^.  7,  8.  Lift 
 
 upyouYhcads^Oyegatesp^c.  And  again,  v.  9,1  ©.the 
 fame  words.  So,  Pf.  42.  6.  Why  art  thou  fo  full  of 
 heavinefs^  O  f}iy  Soul^  &:c.  v.  14.  the  jfi;wf,  as 
 alToin  the  next /y^^/w  v.  5.  Again  Pfalm.  46.7. 
 The  Lord  ofhojls  is  with  us^  &c.  and  v.  11.  the 
 fame.  And,  Pfilm  tc;?.  13.  So  when  they  cried 
 unto  the  Lofdy  he  delivered  thcm^  &c.  and  v.  19. 
 28,  thcf^we.  And -z/.  15.  21,31.  wehavethcfe 
 words  thrice  repeated,  Oh  that  Men  would  therefore 
 p>  aife  the  lx>rdfoy  his  (joodncfs.^  &c.  But  of  all  others 
 the  tnoll  remarkaMe  place  is  Pfalm  1^6.  where 
 the  fame  form  of  words  is  ufed,  for  16.  verfes 
 
 (/-;  Judges.  3. 17. 
 
 together, 
 
The  Fifth  Dialogue.  j  1 5 
 
 together,  F.  r  his  inercy  mdureth  forever.  Nor  is  it 
 other  wife  in  the  Gofpel  j  for  we  find  our  Lord 
 himfelf  in  the  Garden  paffionately  addrefTmg  his 
 Father  three  times  in  the  very  fame  expreffions :  (c) 
 He  left  ''em  and  went  away  and  prayd  the  third  time 
 faying  the  fame  xcords.  And  in  that*  affedionate 
 prayer,  he  made  for  his  diiciples  and  the  Church, 
 he  delivers  himfelf  in  this  manner,  (^d)  Holy 
 Father^  keep  through  thine  own  na^ne  tbofe  which  thou 
 hajl  given  me^  that  they  may  be  one  as  we  are — 77;^?^ 
 they  all  may  he  one^  as  thou  Father  in  me  and  I  in  thee^ 
 
 that  they  alfo  may  be  one   in  us- That  they 
 
 may   be  one  as  w^e   are  one /  in  them 
 
 and  thou  in  me^  that  they  may  he  made  prfeCt  in  one, 
 —  So  that  you  fee  all  repetitions  are  not  faulty,  but 
 maybe  ufeful  for  the  quickning  of  devotion,  efpe- 
 ciaily  in  Prayers  publickly  faid.  And  therefore 
 the  thing  which  Clirill  cautions  againfl  is  molt 
 likely  this,(e')  That  we  fliould  not  tumble  out  ma- 
 ny infignificant  words,  or  the  fame  words  over  and 
 Over  again,  as  the  heathens  were  wont  to  do,  not 
 out  of  fervency  ofmind^hut  to  lengthen  out  thePrayer 
 as  long  as  they  could ,  counting  this  length  of 
 Words,  a  good  quality,  or  what  makes  it  more 
 powerful  or  more  acceptable  to  God. 
 
 This  will  better  appear,  ifweconfider  the 
 Word  which  the  Evangelilt  ufes,  and  which  he. 
 borrows  from  an  Heathen  Proverb  to  reprefent 
 hisMafters  meaning  in  this  placc[(t/.»  'pu-rfsKoyimnfl 
 do  not  -battologiz-e  (O  which  among  the  Greeks 
 lignifiesan  unprofitahk  trifling  away  time  in  words  of- 
 ten repeated  without  Flegancy  or  any  tolerable  fenfe  in 
 'em.  In  livid  Engliih  it  nnilt  be  rendrcd  the  way 
 vf  fpccch  BattHS  ufed.    Now  tb.ere  beiug  'Two  of  that 
 
 (c)  M.utb.  26,44.  (d)]Q\\x\  i-].ii.  (e)  ll4}72mo>id's?n6t- 
 C.Utch;  (/)  Sigmfcat  Greets  ^ciTJoheyta.  nmtilcTfi  vuga' 
 c  itatem  quando  idemfaptus'- — incondtta  verhorttrn  repett' 
 none  cum  t^diamculcatUT Chem.  Harm,  in  Fee. 
 
5 1 6        ^he  Tijth  t)\a\ogue. 
 
 name,  pretty  remarkable  on  this  account,  it  will 
 not  be  eafy  to  determine  xvhkh  of 'em,  or  whether 
 both  may  not  be  intended  in  that  Text  of  St.  Mat- 
 tkevp.  One  was  a  Prince  of  the  Cyrcmans  with  a 
 very  fhrill  Voice,  who  fluttered  much,  and  confe- 
 "quently  was  neceflltated  to  repeat  his  words  very 
 often  before  he  could  get  to  the  period.  And  fo 
 Varmus^z.X'A  Hefycbius^imn  !ia.r}oKoyG-  into  )%v'o(puvQ- 
 and  Ti^'vK^uv^^  (g)  when  the  voice  is  fmall  and 
 with  all  intei'cepted  and  ftopt,  fothat  the  party  can- 
 not,without  much  difficulty,  bring  forth  what  he 
 intends  to  fay.  So  Bez^  and  Tremellius  tranflate  the 
 Word  \_  Nc  blaterate  3  do  not  fiammtr.  Salmafius 
 fuppofes  Battus  to  mean  him  properly  (h)  who 
 cannot  ponouncs  plainly  what  he  has  a  mind  to 
 fpeak,  but  often  falls  on  thtfame  fyUahle  before  he 
 can  proceed.  But  becaufe  thefc  repetitions,  tho* 
 frequent  in  fnch  cafes,  are  owing  to  the  impedi- 
 inents  and  defeats  of  nature,  and  are  chargeableon 
 the  Organs  or  ordinary  means  of  utterance,  with- 
 out any  aft'edtation  or  influence  of  the  will,  there- 
 fore'tis  more  probable  the  term  alludes  to  (i)  a 
 Foet  of  that  name  who  abounded  with  tautologies^ 
 and  v.'as  not  worth  taking  notice  of  in  any  o- 
 ther  refpedt,  than  for  his  often  repeating  the 
 fame  exprefllons^  and  from  him  Suidas  derives  the 
 .Word  Battology :  and  fo  Ovid  reprefents  him  in 
 
 \Z)  Si«  labit,  exUem,  qti.* interclufam  (3  interceptam 
 
 zocem  Cf>   luguam  btjlhutievtem ibid,     (h)  Sl'i  non  fo- 
 
 tcfl  tlahe  elo.-jut  (}uodvalt,  uufuutqut  dicuntur^  fco}i\a\ot^ 
 Lvpe  emm  imam  SylLibam  multts  vocibus  iterant  frtusquam 
 uuam  Syllab.mi  (jiteant  integram;  undc  BATio?^eyeiy,  Sec-  (t) 
 Ba-iJoho-yi*   ouTn    Bct7l<i    77P«©-    fMiKpif     )^    mkvsiyji    I'V''"^ 
 
 — iubtUis 
 
 .     Montibus  inqtHt  er'anr,  &  ernntfub  imntilw  iiUs 
 
 . ,    — . -me  mihii  ferfidf,  frodis, 
 
 Me  mihi  prodis-^  ait. 
 
 his^ 
 
ne  Fifth  Dialogued  5 1 T 
 
 his  Afetamorphofes^  astiefcribing  the  way  he  took 
 in  his  liymns  and  poems.    Some  think  it  an  Ap- 
 pellative, and  will  have  Battus  derived  from  (k) 
 Ba  and  Bat  frequently  heard  from  the  mouths  of 
 Infants  before  they  can  fpeak,and  which  they  pro- 
 nounce without  any  meaning,  and  from  them  the 
 Word  is  borrowed  to  fet  forth  a  Prayer,  Poem 
 or  Speech  confifting  of  many  unnecelTary,   flat, 
 €mpty  and  idle  Words.     St.  Chryfojlom  was  or 
 opinion  that  thecenfureof  the  Gofpel  concerning 
 repetitions  reached  only  thofc  prayers  wherein 
 they  dcfired  not  only  SpirttUijl  a.nd  Divine  BlelTmgs 
 but  riches^  power  and  fuch  advantages  as  concern 
 the  happinefs  and    pride  of  this   Life.      And 
 of  this  mind  was  TheophylaB  ^    And    Epiphanius 
 calls  it    [^  c^'<*  KiTTJoKoyUi  '7r^0-ivx^^'i~\   when  for 
 mean  and  trivial  things  we  fay  (I)  Thine  is  the 
 mi^ht^  thepower^  the  honour ^and glory ^  &c.  which  is 
 a  form  of  doxology  not  bad  in  it  felf,  but  ill  ap- 
 plied to  matters  not  defervingthatEmphafis.What 
 the  Syriack  Word  was  which  Chrift  himfelf  was 
 pleas'd  to  ufe  we  cannot  fay  ;  Nor  is  it  to  be  dif- 
 puted    whether    St.   Matthewh  BcLT-nhoyinnm  ex- 
 adlyanfwers  it,and  wasthemoft  proper  to  tranf^ 
 late  by  what  he  heard  from  his  Mafter  :  yet  the 
 corftext  fufEciently  clears  his  meaning,  where  for^ 
 bidding  us  to  do  as  the  Gentiles  did  and  Ihovving 
 with  all,  what  their  Prayers  were  faulty  in,  we 
 may  eafily  infer  that  the  Battology  in  this  caution 
 mult  needs  intend  thefe  two  things^  firjl  a  multitude 
 ofphrafef  altogether  the/^Wd^,or  a  very  little  varied 
 to  lengthen  out  the  Prayer:  and  Secondly  a  defigjj 
 in  thefe  Words  either  by  their  numerous  repetir- 
 
 (4)  EJ}  am  em  BuTlof  )&.-m  ovojua-nTni'iub   ahi  vel  bnt 
 autifyllahacrebrot!/}  infa'itihus  in  ore -Vid.  Vofj    (/)  Sii 
 
5  '  8  The  Tifih  Dialogue: 
 
 tions  to  inform  and  prefcrite  or  by  their  variety 
 to  charm  and  oblige  their  Gods  to  grant  what 
 they  reqiiefted  of  'em.  The  former  ot  thefe  we 
 have  in  v.  8.  Whenyoup'ay  ufe  not  vainnpetitions 
 as  the  heathens  do^  for  they  th'mk  they  Jhall  he  heard 
 for  their  much  freaking.  The  latter  in,  v.  9.  Be  not 
 therefore  like  unto  them^  for  yur  Heavenly  Father 
 
 Imweth  what  you  hai/e  need  of  before  you  ask  hhn 
 
 Where  he  oppofes  his  Father  who  knew  all  things 
 to  the  Gods  of  the  Heathens  who  where  prefumed 
 not  to  know  their  wants  unlefs  they  fpake  of  'em, 
 and  thereupon  ofFer'd  w^^^and  the/zwe  Prayers 
 to  inform  and  prevail  on  'em.  Chriit's  meaning 
 wasto  teach  his  difciples  what  their  Prayers  were 
 to  be,  not  fuch  as  the  Hebrew  Dodors  call  j^L\'bi- 
 orum  €locutioneni~]  the  bare  found  of  Words, 
 which  v/as  all  the  infidels  took  care  of:;,  but  what 
 came  from  the  Heart  and  fhow"d  the  fenfe  thcm- 
 felves  had  of  their  v/ants,  which  God  knew  before 
 they  were  exprefied,  and  had  companion  enough 
 to  eafe  'era,before  he  was  asked,yet  would  be  ask- 
 ed to  make  them  know  from  whence  their  relief 
 came,  (w)  Now  that  the  heathens  abound- 
 ed in  thefe  unneceflary  and  barren  tautologies^ 
 or  as  our  tranllation  has  it  in  vain  repetitions , 
 both  in  their  Civil  and  Religious  AddrefTes,  we  eve- 
 ry where  find.  The  latter  of  which  we  have  an 
 example  of  in  the  priejls  of  Baal^  who  called  from 
 morning  to  evcning,faying,  (w)0  BaalJ:earus^^nd^ 
 
 (m)  4>£i;  *50j   ]a  iu paricida  trahatur  rogemuSy 
 
 Augufte ,  farictda  trahatur  ,  hoc  rogernus  faricida  tra- 
 hatur  cxaiidi   Cxfar    delatores    ad  leonem ,    exaudi 
 
 de/ar,  delatores  ad  leonsm, exaudi  Cj^ar- Antont?ie  Pie 
 
 dit  t(  Jcrvent.  yjritontne  Clemens  dti  te  fervent,  Anto)ii7ie 
 
 Ctemens  dit  te  fervent'.  Lampr.  in  Com. c.  18: 
 
 (w)  I  K.    iS.  26.     Co^finuo  fix  horarun^  fpatio- — nfdertt 
 
 vocibus adclamarent >— Selden  de  diii  Syris  Prq- 
 
 leg.   C.   ^.  r' 
 
Tie  Fifth  T>iaIo^ue.  5 1 9 
 
 as  the  prophet  jeers  'em  for  it,  they  cried  in  this 
 loud  manner,  for  fear  he  fhould  be  in  a/Ieep^  or  on 
 a  journey^  or  pwfuirjg  the  enemy^  and  fo  probably 
 might  not  hear  them,unlers  they  were  inftant,  cla- 
 morous,and  ufing  the  fame  Words  a  long  while,to 
 make  him  underftand  what  they  expected  from 
 him.  And  fo  the  Ephefians  for  two  hours  together 
 cried  out  in  no  other  Words ^  hut  (o)  Great  is  Diana  of 
 
 the  Epheftans". They  did   C^e?''^!^^!   bawl 
 
 aloud  in  the  fame  tone  likecrowj,  from  whom  the 
 Metaphor  is  taken,  their  whole  zeal  depending 
 on  thofe  Epiphonema's^  in  commending  and  mag- 
 nifying their  Goddefs  with  the  fame  Words. 
 (p)  We  may  add,  that  it  was  the  way  of  thofe  P<«- 
 gans  to  heap  up  in  their  Prayers  the  feveral  titles  of 
 their  Gods  and  Goddeires,out  of  a  conceit,that  this 
 was  an  inflance  of  their  refped  and  that  it  migh- 
 tily pleas'd  'em.  So  the  Sun  was  called  5o/,  P.W- 
 bus^  Apllo^  Hyperion^  &c.  and  the  Moon  Luna^ 
 Jfis^  Diana^  Trivia^  Hecate^  and  by  many  other 
 names  which  gave  her  the  Stile  of  i^eu^wi^Q-^ 
 or  the  Goddefs  with  a  thoufand  titles ;,  and  after 
 this  manner  are  compofcd  fome  A-ahick  hymns  con* 
 taining  an  hundred  Words  to  the  fame  purpofe. 
 Now  tho'  all  repetitions  are  not  forbid,  whether 
 confifting  of  the  fame  or  Synonymous  Words^  in  cafe 
 they  are  zealoufly  and  affedionately  faid,yet  we  are 
 not  to  heap  up  Words  before  God,as  if  he  meafur* 
 €d  our  Prayers  by  the  length  of 'cm,or  valued  more 
 the  voice  which  founded,than  the  Heart  v»/hich  con- 
 ceived 'em.    This  is  a  great  fault  in  the  Papacy^ 
 
 (o)  Adls  1 9.  g4,  (p)  Tititlnrtim  varietate  capideos^p'.acari 
 (3  ad  vota  fufcitari.,  maximoque  inde  afflct  honor e  putabant^ 
 ^uod  miiltijlex  totefiai^imperiutn  imprimis  ita  agtJofceretur 
 
 < ^Habes  in  Arabicis  canticjs- ubi  centum  a-nplius 
 
 nomindi  &c,  Vid.  Maiaionid.  in  more  Nevocli. 
 
 L  I  4.  where 
 
5^0  The  Fifth  Dialogue, 
 
 where  they  lay  fo  great  a  ftrefs  on  the  O^tis  Ope^ 
 ratum^  that  they  conftantlynfe  beadi  for  fear  they 
 rnould  fail  in  the  number  of  their  Ave-A<taria^s 
 and  other  Devotions,  how  fnort  focver  they  o-. 
 therwife  are  in  the  qualifications  of  Prayer,  and 
 whether  their  Defires  and  Thoughts  have  any  in- 
 tereft  or  no  in  'em,  and  yet  the  Gofi;cl  faith  that 
 God  will  be  worfhipped  rather  inspirit  and  truth. 
 Briefly  thofe  Prayers  which  have  vain  and  fuper- 
 iluous  Words,  as  St.  Auguliine^^i^dks^irA  (q)  the 
 Ferfian  Tranflation  fo  renders  it :  Or  tho'  made 
 up  of  proper  language  are  repeated  by  the  mouth, 
 but  have  no  communication  with  the  heart,  and 
 are  at  great  diltance  from  the  mind  of  the  votary, 
 thefe  .are  the  repetitions  in  Prayer  which  do.  not 
 become  a  Chriftian,  vain  repetitions^  Heathen  Bat- 
 tologies^  and  Words  faid  over  and  over  again, 
 to  make  their  Deities  firft  hear  and  then  grant 
 their  petitions. 
 
 .  What  repetiiions  then  occur  in  the  Liturgy^  a  fo- 
 •  ber  man  fhould  conlider  fome  of 'em  atleall,  the 
 very  ejaculations  and  fentences  of  Scripture^, and  tht 
 reft  correfpondent  to  it  in  grave,  proper  and 
 plain  language,  which  if  People  were  not  indiffe- 
 rent  and  cold  in,  would  certainly  contribute  to 
 help  Devotion  and  raife  the  affections  which  it 
 ought  to  proceed  from.  And  if  not,  they  make 
 ''em  indeed  fuch  repetitions  as  our  Lord  cenfures 
 totiofos  fine  mente  fonos']  idle,heathenifh  and  with- 
 out cfFed,  for  want  of  ingaging  the  Soul  and  Spirit^ 
 >vhofe  earneltnefs  and  fervency  is  not  a  little  dif- 
 cerned  when  we  patiently  and  pioully  (after  thofe 
 mtterns  we  have  in  the  Holy  Book)  fliy  over  the 
 fame  thing  in  our  Prayersof  Praifes  to  God.  Thcfc 
 iterations  fo  qualified  arc  fo  many  tc^imomes  of 
 
 true 
 
Tfce  Fiftl)  l^logue,    '        521' 
 
 true  Zeal^  and  ftgns  that  our  ^ffeCiions  and  hearts 
 gowUh'em,  which  is  what  God  expe(^s  in  thefe  • 
 words,  and  they  no  otherwife  do  or  can  inform 
 and  charm  him.  And  if  fome  Preachers  out  of  the 
 yiale  of  our  Church,  had  not  this  Apology  to  offer 
 for  themfelves,  I  doubt  they  would  be  much  to 
 feek  for  reafons  tojuflify,  not  only  the  length  of 
 their  Prayers,  but  which  in  a  great  meafure  occa- 
 fions  that  length^the  repeating  over  the  fame  words 
 to  ingage  God  to  attend  to '  em. 
 
 But  of  thefe  repetitions,  the  recital  of  the  Lord^s- 
 Trnyer^  is  more  particularly  mcntion'd.  A  Prayer 
 which  the  Ancients  call,  the  fait  of  all  divine  Off.ces^ 
 and  without  which  thefe  have  no  favour  (r ).  And 
 truly,  if  we  are  Chriftians,  we  muil  be  perfwade 
 that  Chrift  has  taught  us  thofe  things,  which  are 
 moft  edifying  and  ufeful,  becaufe  he  is  the  only 
 Author  of  our  Salvation  ^  and  fo  delirous  of  it,thac 
 •he  fulFer'd  Death  in  order  to  accomphfh  it  ;  and 
 therefore  to'be  fure,  if  abetter  Prayer  could  have 
 been  thought  on,  our  careful  Mafter  would  not 
 have  omitted  it.  As  much  therefore  as  Chriil  ex- 
 cels all  the  Prophets,  all  Men,  ay  and  Angels,  fo 
 much  is  this  Prayer  beyond  all  others  ^  Nor  can 
 it  be  fuppofedany  other  fhould  be  more  accepta- 
 ble to  the  (i)  Father^  phan  what  his  own  beloved 
 Son  has  fet  us,  a  Prayer  not  to  be  denied  ,  becaufe 
 he  made  it,  who  is  the  Mediator  between  God 
 and  Man,  our  conftant  advocate  and  interceflbr. 
 Hath  not  Chrift  faid,  V/hatfoever  you  ask  in  tny 
 Name^  &e, —  How  much  rather  grant  what  we 
 ask,  when  we  not  only  ask  in  his  name^  but  in 
 his  Languajre  alfb.     Efpecially  when  God  has  faid, 
 
 ^his  is  my  behved  Son Hear  him.     And  if  we 
 
 hear  him,  he  will  the  rather  hear  us,   when  we 
 
 (r)  ITf f/«  jn  Matth.  (/)  Cypr.  deprat  pi)m. 
 
5  21         *  7he  Ftfd)  Dialogue, 
 
 fpeak  or  pray  tJS  him  in  that  form  of  words 
 he  has  taught  us,  a  form  which  in  a  verycompre- 
 henfive  way,  contains  all  things  needful  for  Soul 
 and  Body^  a  form  which  comprehends  all  the 
 Prayers  of  Scripture  and  of  the  Holy  Men  in  it,and 
 wants  nothing  to  procure  usprefent  and  future  hap- 
 pinefs.  "  For  this  caufe  our  Cuftom  is  faccord- 
 "  ing  to  the  example  of  our  Pious  An ceftors  (both 
 "  to  place  it  at  the  (k)  front  of  our  Prayers  as  a 
 *■''  guide ,  and  to  add  it  at  the  (/)  end  of  fomc 
 ''  principal  limbs  or  parts  of  our  Service,  as  a 
 "  Complement,  which  fully  perfedeth  whatfo- 
 "  ever  may  be  defedive  in  the  refl;.  (m)  Twice 
 •"'  we  rehearfe  it  ordinarily ,  and  oftner  as  the 
 "  Service  requires  folemnity  and  length,  not  mi- 
 "  ftruftingthat  any  Man  has  reafon  to  think  our 
 "  labour  or  time  mifpent,  and  our  Worfhip  the 
 "  worfe  by  repeating  that,  which  otherwife  would 
 "  not  be  made  fo  familiar  to  the  fimple  fort,  for 
 '*  the  good  of  whofe  Souls  there  is  not  in  the 
 "  Chriftian  Religion,  any  thing  of  like  continual 
 "  ufe,  and  force  throughout  every  hour  and  mo- 
 
 •"^  'ment  of  their  whole  lives The  Church 
 
 "  has  prefcribed  it  therefore  after  the  abfolution 
 "  for  repentance  j  after  the  word  of  God  read, 
 ''  and  the  faying  of  the  Creed,  for  afhllance  in 
 *'  holinefs  and  confirmation  of  Faith  ^  in  the  Li- 
 ''  tany  for  deliverance  from  evil  ^  in  the  Commu- 
 '*  nion  Service  to  difpofe  us  for  a  penitent  hearing 
 "  of  the  Lav/  of  God  ;  and  for  fandifying  to  us 
 "  what  we  eat  and  drink  in  the  holy  Sacrament, 
 "  never  too  often,  never  fuperfluoufly  ,  never 
 "  with  fuperftition.  For  how  can  we  too  often 
 ■      ' 
 
 (1^)   Pramijfa  le^itima  ^  crdinaria  or  at  tone  qu/ifi  ftin- 
 
 ^amento Tertull.  \l)  ^am  totam  fetitiotiem  fere  om- 
 
 nis  Ecdefu  dom.  Oratione  conqludit.  Aug.  Ep.  59.  [m] 
 HaoJ^'-rEcd.  Pol.  I,  j;c.  js.  *" 
 
 **joia 
 
TT^e  Fifth  Dialogue.  51^ 
 
 "  join  hismoft  perfeft  Prayer  to  ours,  that  are  fo 
 "'  imperfeft,  fince  by  him  both  we  and  our  Pray-  . 
 "  ers  are  alone  made  acceptable  ?  Thofe  who  pre- 
 "  fented  Petitions  to  the  Roman  Emperors,  drew 
 "  them  by  the  direction  of  feme  judicious  Law- 
 *'yer^  but  we  have  this  facred  Form  from  the 
 "  wonderful  Councencur,who  came  out  of  the  bo- 
 *'fome  of  his  Father,  and  knew  his  Trcafures,  as 
 "  well  as  our  wants  ^  he  beft  cou]d  inform  us,what 
 "  was  fit  for  us  to  ask  and  what  moft  likely  for 
 *'  him  to  grant  ^  he  was  to  go  to  Heaven  to  be 
 *'  our  advocate  there,  and  he  hath  taught  us  to 
 "  ufe  this  here,  that  there  might  be  an  harniony 
 *'  between  our  requefls  and  his.     What  zeal,  and 
 ''  height  of  Devout  affedions  are  fufRcient  to  of- 
 "  fer  up  this  Prayer,  which  was  drawn  by  the  great 
 "  Mafter  of  requelts,andOrderer  of  all  intercourfe 
 "  between  God  and  Man  ?  How  fure  is  this  of  ac- 
 "  ceptance,  which  is  llampt  with  his  Image,rign'd 
 "  with  his  hand  and  fent  in  his  name  ?  His  Power 
 ^^  will  make  it  prevalent,  and  God's  love  to  his 
 *'  dear  Son  moft  acceptable.     For  what  can  pierce 
 *'  the  Ears  or  melt  the  Heart  of  a  tender  Father, 
 "more  readily  than  the  Voice  of  his  only  ^nd  be- 
 "  loved  Son  (n)  ?   Are  not.  thefe  motives  for  us  to 
 ufe  it  reverently  and  heartily?  And  do  they  not 
 well  excufe  (if  that  word  be  proper  here)  the  Piety 
 of  the  Church  for  repeating  this  Prayer  fo  often, 
 which  has  the  Royal  ftamp  of  divine  Authority, 
 and  which  may  make  amends  for  our  other  Petiti- 
 ons, not  fo  'zealoufly  put  up  by  reafon  of  many 
 intervening  diftradlions  apt  to  draw  us  afide,  and 
 cool  us  in  our  molt  intent  and  refolved  Devotion, 
 
 (w)  Cornier^   Ccippanion  tp  the  X^f^P'^-    P-  ^Sedl.  5 
 P.  X.  Sedt.  2, 
 
 B.  What 
 
J  2  4  "The  Fifth  Dialogue] 
 
 ^.  What  Rout  is  that  yonder? 
 
 A.  By  the'  noife  they  make  and  the  diforder 
 they  go  in,  they  feem  to  be  Men  who  have  drunk 
 more  than  does 'em  good. 
 
 B.  Not  unlikely.  And  therefore.  Sir,  I  think 
 it  the  beft  way  to  turn  back,  and  mend  our  pace 
 towards  the  Town,  for  it  is  a  misfortune  attends 
 Men  in  drink,that  they  are  not  only  quarrelfome, 
 but  they  make  n©  diftindion  between  thofe  who 
 do,  and  do  not  offend 'em,and  are  fometimes  very 
 abullve  without  provocation. 
 
 A.  Do  as  you  pleafe And  truly  now  I 
 
 thi!ikon't,  I  promifed  to  meet  a  Friend  at  the 
 Goffee-Houfe  much  about  this  hour,  but  I  profefs 
 had  forgot  it  but  for  this  interruption. 
 
 B.  I  thought  to  have  begg'd  the  Fa  vou  r  to  fpend 
 a  few  minutes  by  the  way  at  my  habitation,  but 
 feeing  I  am  prevented,  I  infift  not  on  it  ;  yet  I 
 hope  you  will  remember  where  you  left  off,  and 
 I  pray  favour  me  fo  far  as  to  make  up  this  lofs  in 
 the  Afternoon  to  Morrow. 
 
 A.  If  nothing  hinders,  I  fhall  comply  with  you, 
 and  till  then 
 
 Adieu^ 
 
 The 
 
5»5 
 
 The  Sixth  DIALOGUE. 
 
 The  CONTENTS. 
 
 Mufick  in  the  Church  Vindicated.    7he  Antiquity  and 
 
 Vfefuinefs  of  it  in  Devotion,    What  SslmVs  Spirit 
 
 was^  which  David'5  Mufick  allayed.     The  effed  it 
 
 had  on  Elifha.    St.  Auguftine  i  Experience  of  it. 
 
 Its  Povper  fhovJ^d  by  the  fabulous  fiories  of  Oriphms^ 
 
 .  &c.  How  it  compofes  the  Pajfions.  King  Chai  lesV 
 Declaration  about  Recreations  on  the  Lprdh-day^ 
 and  the  Apologies  of  fome  Divines  on  that  fub]e{i 
 confidered.  The  DoBrine  of  our  Churchy  and  the 
 Laws  of  the  Nation  require  theflrid  Obfervation  of 
 the  Lord's-day.  The  feveral  Parties  who  abufe  it. 
 The  Office  for  it  as  to  Devotion  and  Pradtice. 
 The  time  when  it  begins  and  ends. 
 
 A.  X  Have  for  fome  time  obferved  your  at- 
 X  tention  to  this  Confort  of  Mufick^  which 
 
 to  my  thinking  is  very  fine  ^  Neither  can  I  well 
 tell,  whether  the  Jnjiruments  or  f^oices  excelled. 
 They  both  deferve  their  Praife.  And  I  hope  this 
 lucky  Adventure  may  jGbmewhat  contribute  to 
 foften  your  Objedion  Yefterday,  and  make  you  lefs 
 averfe  to  a  thing,  which  if  you  fhould  any  longer 
 difpute  againfb,  you  muft  needs  quarrel  with  your 
 own  Senfes. 
 
 B.  My  being  alone  caus'd  me  to  ftep  afide  for 
 this  Entertainment ;  Not  that  I  take  any  delight 
 in  hearing  the  Mufick^   which  I  look  upon  as  a  ve- 
 
526  The  Sixth  Dialogue, 
 
 ry  odd  accomplifhrnent  in  Young  I\Ien  and  \V<yw 
 iTien,  and  bordering  very  near  on  r^nity^  but  be- 
 ing by  my  felf,  as  I  laid,  I  was  invited,  as  many 
 others  might  be  in  the  like  cafe,  to  hearken  to 
 Vvhat  I  do  not  approve^  yet  was  contented  to 
 bear  with  it  fqr  want  of  Opportunity  to  employ 
 my  Senfes  better.  However,  this  is  underlrood 
 to  be  the  Diverfion"  o{  idle  hour s^  but  my  objedlion 
 chiefly  aiipd  at  what  is  done  in  \,\\tChurch^  and  at 
 fuch  timei  when  we  pretend  to  be  moxQ  grave  and 
 furious^  and  'tis  in  that  1  crave  your  Anfwer. 
 
 yl.  Well,  as  to  this  kind  of /I// ^yjf^,  it  is  to  be 
 fuppofed  you  do  not  in  all  refpcds,  and  fimply 
 condemn  the  ufeof  it,  becaufethen  there  mult  be 
 laid  aiide  a  very  eflential  part  of  thtir  [Vox/hip^ 
 whom  you  fo  much  favour  in  this  Objection  .•  And 
 thtPfalms  in  A^etre  mult  be  heard  noionger,whicl» 
 is  Devotton  in  Singiug.  But  you  mean  the  more 
 Artificial  way  we  uf'e  by  Foice^  O'gan^  and  other 
 //-z/Irwwewtj,  beyond  the  capacity  of  every  ordina- 
 ry Man  and  Woman,  and  wherein  they  have  no 
 intereltor  fliare,  but  what  relates  to  the  matter, 
 which  the  Members  of  the  Choire  lb melodioully 
 Sing,  and  in  which  they  cannot  join  with 'em. 
 This  then  we  are  to  explain  and  jultify,  and  we 
 may  the  moreeafilydo  it,   from  the  Injlitution  of 
 
 David (^)    The  Priejls  waited  on  their  Offices^ . 
 
 the  Levites  alfo  rrith  Jyijlruments  of  Muftck  of  the 
 Lord^  which  David  the  Kim  had  made  to  Praife  the 
 Lord^  becai'.fc  his  nicrcy  -cnduycth  for  cver^  and  the 
 Prief.s  foimded  Trumpets  before  Vw  —  So  Hcz-ckiah 
 fet  the  Levites  in  the  Houfe  of  the  Lord  with  Cym- 
 bals^ with  Pfali cries  and  Harps^  accord ing  to  the 
 Commandment  of  Bavid-^  nay  more,  of  Cad  the 
 King's  Seer  and  Nathan  the  Prophet,  and  further 
 
 (a)-2C[irQ  %<). 
 
 llill. 
 
Tfce  Sixth  Dialogue,  5  a/ 
 
 ftill.  So  was  the  Commandment  of  the  Lord  by  the 
 
 Prophets ^'Tis  true,  David  had  no  fraall  skill  in' 
 
 Mufick  and  Toetrj  ^  and  thereupon  perhaps  you 
 may  think  he  introduced  a  Worlhip  fuitable  to  his 
 Cenius  •  But  he  had  certainly  other  motives  •  for 
 he  found  by  Experience  how  neceflary  both  were 
 for  the  Service  of  God  to  raife  attention ,  to 
 fweeten  humane  affeftions  towards  God,  and 
 make  us  (h)  delight  in  his  Worlhip.  So  that  be- 
 ing inabled  by  the  Spirit  of  God,  he  writ  and  left 
 behind  him  many  Pfalms  for;:he  benefit  of  the  Jewi/h 
 Church,  which  they  conftantiy  ufed  in  the  Taber- 
 nacle and  Temple.  And  as  we  {till  retain  the  Hymns 
 themfelves,  fo  we  do  in  a  low  degree  the  manner 
 of  expreffing  'em  ,  and  the  other  parts  of  the 
 Worfhip,  asfarasitconfifts  with  the  ferioufnefs, 
 and  gravity  of  the  Chrijlian  Religion.  1^ 
 
 Nor  can  you  furely  fufped  it  an  Article  of  the 
 Ceremonial  Law^  which  was  to  have  a  Period  at 
 the  ceming  of  Afeffias^  becaufe  not  only  before  the 
 delivery  of  that  Law,  (cj  The  Children  of  Ifrael 
 fimg  unto  the  Lord  with  their  Voices  faying^  &c. 
 AndUxx'umtheProphetefs^  the  Sijler  of  Aavon^  took 
 a  timbrel  in  her  hand^  and  all  the  Women  fin  the  Na- 
 ture of  a  chorus)  went  on&  after  another  with  timbrels^ 
 and  with  dances ^  and  Miriam  anfwered^  jing  ye  unto 
 the  Lord^  &c.  but  we  alfo  find  the  Gentiles  taking 
 the  famecourfe-  and  as  an  inftance  of  the  Law  of. 
 Nature^  they  fet  forth  the  Honour  and  Praifes  of 
 their  Gods,  both  by  Inftrunients  and  Voices,  as 
 we  fee  in  their  Janualia^  Minervia^  and  the  like 
 Poems  and  V^erfes  compofed  by  the  Ancient  Ro- 
 mans^  and  Sung  to  the  Honour  of  thofe  Gods,. 
 .whofe  names  they  bear.     So  thz  Greeb  had  their 
 
 C^)  Perfiadct  autem  ^ukijuid  fuaze  ejl,  &  animo  pent- 
 tus  dum  dsli-ciat  ivfi^sc.  Lddtant.  de  V.-ro  Cultu.  c.  ^  i.  (c) 
 Exod  15.  I.   10,  u. 
 
 folemn 
 
5 1 8  The  Sixth  Dialogue. 
 
 folemn  Hymns ,  fome  to  their  Propitious  Codi^ 
 which  they  called  x/.htk? i/^!'«f ,  and  the  Latins, 
 Jiidigitammta -^  Others  to  their  Fejoves^  or  hurtful 
 Deities^  which  they  ftiled  vp-n^ai-^li^o'TrdiHi^  The 
 Romans  ,  Carmen  avcrruncale ,  appealing  Hymns, 
 and  for  the  removal  of  incumbent  Calamities. 
 Thus  /ipollo  had  his-  Tia.ta.v,  Ceres  her  'I»Aof,  /y^c- 
 chus  Wis  Dithyr ambus ^  &c.  which  the  Priefts  and 
 People  took  care  to  Sing,  with  the  greatell  Zeal 
 and  thebeft  skill  they  had  in  their  reipective  So- 
 lemnities. So  that  if  you  will  take  it  for  a  Ceremo- 
 ny^ it  was  fuch  as  all  Nations  confpired  in  the 
 ufs  of  ^nd  therefore  as  it  had  not  its  being 
 fi:om  tho^  Law  of  Mofes^  fo  neither  is  there  any 
 reaibn  that  the  repeal  of  that  Law  fhould  ^ro- 
 gatc  a  Cufcom,  pradifed  indeed  under  tliat  Oeco- 
 nomy,  but  which  had  not  its  Original  or  Injiitution 
 n-om  it. 
 
 And  yet. were  it  fo,why  may  riot  the  Chrifiian- 
 Church  by  verti^e  of  her  Liberty  recal  fome  Expe- 
 dients, for  the  better  Worlhip  of  God,  from  the, 
 Tabernacle^  Temple  or  Synagogue  ?  And  as  we  have 
 borrowed  feveraiiTarticulars  oi  X,\[^  Judicial^  and 
 National  Law  of  the  Jews,  why  not  take  fome  of 
 the  Ceremonial  likewifQ,  fuch  as  are  ferviceable 
 to  fet  forth  the  Grandeur  of  the  Gofpet?  For  my 
 part,  I  am  not  angry  to  hear  a  Pfalm  of  David 
 lung  in  the  Church,  though  let  by  Stcmhold  and 
 H<')pkim^  and  which,  while  they  are  iinging  it,  is 
 by  me  as  little  underltood,*  as  thofc  Anthems  made 
 by  better  iMailcrs,  unlcfs  I  have  a  Book  in  my 
 hand  •,  and  that  is  an  help  that  will  make  the  o- 
 ther  Hvmns  intelligible  and  eafy.  You  would 
 fmilc  if  I  fhould  calUhe  fmglng  oiPfalms  a  piec^ 
 of  Judaifm-^  And  why  is  one  way  of  Singing  fo 
 named  more  than  another,  when  they  differ  not 
 In  kind  but  degrees,  and  the  only  fault  is,  that 
 there .  is  not  kjs  Piety ^  but  much  ^.vre  skilf  in  the  lat- 
 ter ?  *Tis- 
 
ff^e  sixth  Dialogue.  ji^ 
 
 'Tis  evidePxt  our  Lord  ufed  this  Method  of  De- 
 votion, {d)  for  he  Sung  an  Hymn  with  his  Difci- 
 pies  a  little  before  his  Paffion.  And  I  qiieflidii 
 not,  but  it  was  with  flich  melody  and  fweetnefs^ 
 as  became  that  facred  Mouth,  which  had  no  im- 
 perfeftion  to  give  a  check  to  the  sftill  of  the  Siilgen 
 And  St.  Chryfojlom  in  ah  homily  on  the  place, faith^ 
 That  he  therefore  gave  thanks  and  fung  an  Hymn ^  to 
 leaue  us  an  example  to  do  the  farm  And  elfewhere  . 
 he  Admonifhes  us,  {e)  to  confider  what  the  A- 
 poflles  did  after  the  holy  Supper.  Did  they  not 
 return  (faith  he  j  to  prayer  and  ftnging  of  Pfalms  ? 
 And  on  thisreafon  (/)  a  Council  of  Tokdo^  Ex- 
 communicates thofe  who  prefume  to  rejedt  thefe 
 Hymns  in  the  Churches,  (g^  'Tis  St.  Panl\  Ex- 
 hortation to  the  CcloJfianSj  that  they  fliould  teach 
 ■  [.or  edifie  one  another]  in  Ffahns^and  Hymns^  and 
 
 Spiritual  Songs- or  to  join  the  Words  with 
 
 what  follows.  Singing  with  Grace  to  the  Lord  irl 
 that  manner.  Yet  if  we  refer  it  to  the  begin- 
 ning of  the  Verfe^  the  Apoftle  knew  well  enough 
 that  the  expedient  was  good  in  Order  to  JdmonifJo ^ 
 i.e.  mutually  heighten  each  others  Devotion,  let 
 the  matter  or  fubjed  of  the  Anthem  be  what  it 
 Vi'ill,  {h)  whether  concerning  the  Majefty  and 
 Power  of  God  ,  the  make  and  order  of  the  Crea- 
 tureSjOrMoralLelTonsfor  vertue  and  fober  living, 
 as  the  Interpreters  of  the  Text  diftinguilh  the 
 Words.  So  again,  he  exhorts  the  fi)£])fef//^w5,  to* 
 ffectk  to  themfel'ves  in  Pfalms  ,  Hymns  ,  and  Spiritual 
 Songs  ^finging  and  making  ?nsiody  in  their  Hearts,  unto 
 the  Lord— — where  if  the  Apoftle  bethought  to' 
 iarcnd  only  private  finging  in  their  own  Hotifesj 
 
 (ci)  Matih  16.  ?o".  (c)   In  i  €or.  ii.  ('/)  Cone   Tolet  4. 
 Cai.  Ji.  Apud  cam.  ig)  Colof.  3,  i^'.  (h')  Btza  in  16:. 
 
 Ephef.  5.  19 
 
 M  m  yet 
 
5  3o  T^?^  Slstb  Dialogue. 
 
 yet  without  Controverfie,  the  fame  was  done  in 
 the  Church  or  Fublick  ,  as  appears  from  what  we 
 
 read  in  another  Epiftle (^)  How  isitthen^ 
 
 Brethren  ?  V/henyou  come  together^  every  one  of  you  has 
 a  Ffalm  —  The  Church  has  from  Age  to  Age  fol- 
 lowed this  Pattern:  And  though  probably  at  firlt 
 it  was  little  more  than  a  melodious  kind  of  pronunci- 
 ation^ and  after  the  maimQV  of  3.  plain  Song ^  yet  in 
 procefs  of  time,  and  by  degrees  it  became  a  more 
 exadt  and  artificial  Harmony  :  And  in  St.  j^ugu- 
 Jiinc^s,  Days  it  grew  fo  excellent,  that  it  drew  ma- 
 ny to  the  Church,  and  gave  opportunity  to  win 
 'em  over  to  the  Chriftian  Religion. 
 
 As  for  its  Jntiq^uity^  beiides  thofe  Examples  be- 
 fore cited :,  (/)  Dionyjius  the  Areopagite  ment-ions, 
 TOV  4-«A//&y  h^oKcyUv,  and  faith,  That  all  the  Priefts 
 vrere  required  to  fing  T'falmS  at  the  celebration  of  the  fa- 
 cred  myJlcries-^zndCjnJ  Socrates  reports,that  Igna^ 
 tins  Bifhop  of  j4nticch^  faw  a  Vifion  of  Angels  ce- 
 lebrating the  Holy  Trinity  with  alternate  Hymns  •, 
 And  thereupon  introduced  that  way  of  fmging  in- 
 to the  Church  of  Syria^  whence  the  Tradition  was 
 convey 'd to  other  Churches.  I  mult  confefs,  la 
 little  doubt  the  truth  of  this  PaD'vjge  ^  for  though 
 I  have  a  refpefc  for  the  way,  and  confider  it  done 
 by  thofe  Blelled  Spirits  about  the  Throne  of  God, 
 yet  I  cannot  think  it  worth  the  while  for  a  Choire 
 of  Angels,  to  dcfcend  from  Heaven  to  prefcribe 
 it  to  us.  And  therefor^  (w)  Theodoret  contra- 
 dids  the  Tradition,  and  faith  ,  that  Flavianus  and 
 Diodorus^  long  after,  Were  the  firft  who  divided 
 the  choire  into  trvnparts^  and  tonight  the  Syrians  to 
 fnig  David's  Pfalms  interchangeably  or  by  turns^ 
 which  'beginning  zl'Antioch^  proceeded  to  other 
 
 ((•)  I  Cor.  T4. 16.  (1)  De  Hieraich.  (w)  Hift.rEcd.  I.  6.  c. 
 8.  («;•  EcclHilt.1-2.  c.  24. 
 
 Churches, 
 
'the  Sixth  Diahgtie.  j  ^  j 
 
 Churches,  and  at  length  reach'd  the  utmofl  ii- ' 
 mits  af  the  Earth,  (o)  yet  neither  can  I  aflent  td. 
 this,  if  any  credit  may  be  given  Theodonis  Bifhop 
 of  Mopfuejlia ,  a  City  in  Cilicia  ,  co-temporary 
 with  Flavt anus  and  Diodoms ^  who  faith.  That 
 they  indeed  firfl  tranllated  thefe  Hymns,  alter- 
 nately Sung,from  the  Syrian  Language  into  Greek  5 
 And  from  thence  the  miftake  arofe  of  being  Ju- 
 thors  of  this  ufe,  becaufe  they  appear'd  fo  to  other 
 Nations  on  the  account  of  the  tranllation.  How- 
 ever long  before  them ,  (f)  Eufebms  informs  us 
 ivom  Philo^  that  the  Afceta  in  Egypt  fwhom  that 
 Author  reckons  among  the  converts  to  Chrifti- 
 anity  )  not  only  gave  themfelves  up  to  a  con- 
 templative Life,  but  they  made  5o«^i  and  f/ymns 
 to' the  Praife  of  God,  in  all  kinds  of  Aietre  and 
 Ti'.ncs^  fuch  as  are  wont  to  be  Sung  among  us,  /'.  e. 
 One  began  the  Pfalm  in  a  tuneable  way,  and  the 
 
 reft  afljfted  in  the  laftclaufes  of  it. The  rea- 
 
 fon  whereof  probably  vvas^  becaufe  all  the  Com- 
 pany not  being  equally  skilled  in  chanting  the  Ser- 
 vice, they  were  not  to  be  concerned  till  towards  " 
 the  end  of  the  Hymn  ,  to  avoid  thereby  thofe 
 confufed  and  difharmonious  founds,  which  would 
 neceHarily  be  made  from  the  great  variety  of  un- 
 managed  Voices.  And  this  occafioned  tiiofe  tv^'o 
 Canons  in  the  Councils  oi(q)Trullo  and  (r)Laodicea^ 
 wherein  the  Fathers  decreed,  That  none  fx-uld 
 jhg  in  the  Church  hefidcs  the  Afembcrs  of  the  Choire^ 
 and  fuch  as  Sung  by  Book.  Not  that  the  Congrega- 
 tion were  forbid,  faith  Balfamon^  to  fing  with  the 
 others,  provided  they  Sung  hy  Note^  and  did  not 
 (which  was  the  fault)  *bawle,  and  with  a  rude 
 clamour  drown  the  Voices  of  thofe  v<'hD  Sung  bet- 
 
 CO  Vid.  VM.  Annot.  in  Theodoret-— (0)  Ecd.  Hift. 
 1  i.  c  17.  Vid  Vdkf.in  loe.    (^)  Can.  7)/rjCan.  15. 
 
 M  m  2  ter'— • 
 
5^  1        7he  Sixth  Dialogue^ 
 
 ter— Every  Body  might  fing,  as  Ariflenus  gloflcs 
 on  the  Canon^  who  could  do  it  well,  but  if  not 
 
 he  was  by  no  means  to  difturb  the  Choire So 
 
 that  t'hefe  two  Councils  which  regulate  the  form  of 
 fmging  in  their  Ages,  prove  it  a  Cuftom  of  very 
 Ancient  Handing.     But  before  them  (t)  Pliny  \l. 
 in  his  Letter  to  Trajan,  tells  the  Emperor,  that 
 Chriftiansdid  rife  before  day,  and  ftng  an  Hymn  to 
 Cbrifi  as  God — And  this  he  faid  was  done  [Sccum 
 m  viccni^  alternately.      And   fo  in   more  words, 
 (u)Bafil  explains  it.      That/>  was  then  the  common  ' 
 Cuftom  of  the  churches  to  go  very  early,  while    it  was 
 yet'  dark,  to  the  place  of    Aleeting;    and  there  ha- 
 ving confcffed  their  Sins  and  prayed,  they  all  rofe  up  to 
 fing  a  J'falm,  and  dividing  tbemfelves  into  two  pjirts^ 
 they  anfnered  one  another  in  courfe  :  And  after  this 
 xhQ  Precentor,  or  fome  other  Perfon  qualified /or 
 that  purpofc,  began  an  Hymn,  and  the  rejt  followed 
 him  according  to  their  parts:  With  which  variety  of 
 ^^t'^ging,  fome  Prayers  being  faid  between,  they  fpent, 
 
 the  Night—, Thus  he:  Andbecaufe  Sabellius^^indi 
 
 A'farcellus,  took  occafion  from  hence  to  incenfe  the 
 C^hurches  againft  him,  as  the  Author  of  a  New  de- 
 vice, in  the  Service  of  God,becaure  he  had  brought 
 this  way  of  5/>2gm^  into  his  Church,  before  they 
 of  Neoccefarea  ufed  it,  that  he  might  avoid  the 
 chzvgQ  of  fjngularity  and  Novelty  (which  is  what 
 they  offer'd  againft  him  J  he  vindicates  himfclf  by 
 the  Authoiity  of  the  feveral  Churches  in  Egypt, Li- 
 bya ,  Thebes,  Palefline,  Vkocnicia,  Mcfopotamia,  Sy- 
 ria, which  did  the  jmie  thing.  And  he  might 
 weli  clear  himfelf  ot  Innovation,  when  the  Coun- 
 cil of  ^-i'Kf/W:?,  before  his  time,cearurcd  Paulus  Sa- 
 /?.o/d!tcm<j  for.  exploding,    as  new  things  ,   thofe 
 
 (r)  L.  lo.  Ep.  lor.  ATeftimony  Tcrtullian  tpakes  ufe  of 
 
 in  his  Apology  (/<}  Ep.  ad  Neoca;for -^ 
 
 Pfalrm 
 
Tl)e  Sixth  Dhihgue.  5  ? } 
 
 Pfalms  and  Hymns^  the  Chriltians  of  that  Age  fung 
 to  the  honour  of  Chrift.  And  Eufebim  giving  an  . 
 account  of  diverfe  Authors,  whofe  names  he  could 
 not  learn,  mentions  o;/^  very  Ancient,  who  .difpu- 
 tingagainft  the  errours  of  j4rfe/;2o/?,( which  Paul^^ 
 Samofatenus  afterwards  revived  )  among  other  ar- 
 guments for  the  proof  of  Cfcrr/J';  Divinity^  he  pro- 
 pofes  this,  That  it  was  the  doctrine  of  the  Elder 
 times  for  this  reafon,  (n^  Becaufe  the  Pfaims  and 
 Hymns  xvritten  long  ago  by  the  Faithful^  did  celebrate 
 ChrifiasGod. — Which  indeed  the  very  notion  of 
 an  Hymn  fuppofes,  if  St.  AuguJVme  Judges  right, 
 who  makes  it  confift  of  thefe  three  Parts,  rraijc^ 
 (^x)  the  Praife  of  God^  and  a  Song  ^  and  if  any 
 one  of  thefe  be  wanting,  it  is  not  an  Hymn.  That 
 they  Sung'm  the  Days  of  Gregory  Nazjanz.cn^ 
 appears  in  one  of  his  Orations  againfi:  Julian.  And 
 becaufe  the  ^r;.7J2^made  and  Sung  Hymns  fuited  to 
 theirHererie,and  did  it  for  the  greater  part  of  thQ 
 Night,  (y)  therefore  St.  Clj/;)//o/(5m,fearingkii:thQ 
 fimpler  fort  of  People  might  be  drawn  away  from 
 the  Church  on  the  account  of  this  Singing^  that  he 
 might  countermine  the  Arians^  and  confirm  thq 
 Catholicks  in  the  Faith,  which  the  others  fought  to 
 fhake  by  thisArtifice,he  appointed  feme  of  his  own 
 Communion  to  ftngzx.  the  fame  hours  •-- — No^ 
 that  he  k^ww  this  practice  in  the  Grce^i.  Churchy  to 
 fingafter  that  manner,  but  he  was  forced  to  apply 
 this  expedient  at  fuch  unfcafonable  times,  as  the 
 Hereticks  ufed  ^  arid  might  perhaps  have  fome  new 
 Anthems  made,  befides  what  the  Church  common- 
 ly Sung  6ut  of  the  Pfalms ,  and  other  Books  of 
 Scripture,  in  oppofition  to  thofe  the  Arians  had  to 
 
 (tt>)  Eccl.  Hid.  I.  ^c.  2S.  {x")  Bjmni  fu7}t  cantin  conti- 
 ncmes  laudem  Dei.,  fi  pit  iatis  CJ"  "ow  fit  Dci.noyj  efi  Hymnns 
 In  Pf^liTi,  W  Socrat.  Ecc).  Hill.  lib.  6,  cap  g. '       ' 
 
524         '^^  S't^th  Dialogue. 
 
 expofe  and  lelTeii  the  Doftrine  of  the  Trinity^  as 
 yve  may  fee  if  we  carefully  read  the  Hijlorian  iii 
 that  Chajjter. 
 
 Thus  in  the  Eafiern-Chwch.  But  for  the  Wejlern 
 to  which  we  belong ,  we  do  not  find  that 
 it  had  any  firm  footing  till  Pope  Damafus  came 
 to  the  Chair,  who  writ  a  Letter  to  St.  Jerom  then 
 at  Jerufakm^  to  defire  him  to  tranfmit  to  RomiC 
 the  {a)  manner  of  ftnging  Pfalms  among  the  Greeks  ^ 
 Which  he  {h)  accordingly  did,  and  thereupon 
 the  Tradition  commenced,  that  this  Pope  firft  de- 
 creed, that  Pfalms  Ihould  be  alternately  fung,  (c) 
 and  the  Gloria  Patri — always  addeci  to  conclude 
 ■em.  But  St.  Jugufline  refers  it  to  his  Mafter  St. 
 Amhrofe  Bifhop  of  Milain^  who  being  perfecuted 
 by  Juflina^  and  the  People  forced  to  watch  m  the 
 Church,  he  thought  it  neceflarj  to  introduce  the 
 Eaflern  Cujlom  of  Singing  Pfalms  to  keep  np  their 
 Spirits,  and  not  let  'em  link  under  that  affliftion  ^ 
 and  from  thence  the  practice  fpread  it  felf  over 
 
 all  the  Provinces  of  the  Wejl which  does  not 
 
 mucli  thwart  the  repo-*:  before  concerning  Pope 
 Damafus^  becaufe  thofe  two  Bifhops  being  co-eta- 
 neom '.,  the  One^  on  this  occafion,  might  begin  that 
 at  Milain^  which  the  other  near  the  fame  time  had 
 done  at  Rome.  YQlJertullian  in  his  Apology  faith, 
 that  the  People  in  and  before  his  time,  were  wont 
 to  challenge  one  another  to  Sing  Hymns  to  God, 
 either  made  by  thcmfclves  or  taken  out»of  the  Bi- 
 ble :  But  then  it  muft  be  c(5nridored,that  though  he 
 himfelf  was  a  L.-z?m,  he  fpeaks  {^DeChrijlianonim 
 coirtibus~\  of  Chrijlians  at  large,  and  fo  may  mean  the 
 Churches  of  the  £<3y?,  where  this ufe  had  been  of 
 a  long  If anding,     ^d  if  this  he  doubtful,  yet  we 
 
 '^.t]^Vl'a!lc7itium  Cracofum.  Damaf.  Hp.  ad   Hieron-  (^) 
 
 learn 
 
Tie  Six^h  Dialogue,  j  ?  5 
 
 learn  that  about  the  year  139.  Tclefpkrus  Bilhop 
 of  Rome  writ  a  decretal  Epiflle,  wherein  he  re- 
 quired the  Clergy  fix  Weeks  before  Eafier.^  to 
 Sing  the  Angelical  Hymn —  as  Platina^  and  Stella 
 tell  us  ^  which  gives  fome  colour  to  yNhat  Baroni- 
 us  afierts.  That  this  Cujlom  is  as  old  as  the  Roman 
 See. 
 
 'Tis  not  eaiie  to  difcover  the  date  when  this 
 pradice  began  in  England  ^  or  (^)  whether  it 
 came  hither  with  the  firll  Preaching  of  the  Gofpel, 
 Bede  relates  it  oiPaulinus^  that  when  he  v/as  made 
 Bilhop  of  ^ock/c'r,  about  the  year  631.  he  left 
 behind  him  in  the  North,  one  James  a  Deacon,  a 
 Man  excellent  in  Church  Muftck^  who  taught  'em 
 that  form  of  Divine  Service  he  had  learnt  at  Can- 
 terbury. And  after,  in  the  year  (568.  when  Arch- 
 bifliop  Theodorus  made  his  Mctropolitical  Vifitati* 
 on,  the  art  of  Singing  Service,  which  was  then 
 only  ufed  in  (e)  Kent^  was  generally  taken  up  all 
 over  the  Kingdom.  And  whereas  Pope  Vitalia* 
 nus  added  the  Organ  to  that  Vocal  Mufick  ,  which 
 was  before  in  ufe  in  the  Chriltian  Church,  in  lefs 
 then  30  Years  after  it  was  introduced  into  the 
 Churches  of  Britain ,  and  hath  continued  ever 
 llnce  without  interruption.  But  more  of  this  by 
 and  by.  In  the  mean  while  we  fee  by  thefe  tefti- 
 monies  what  the  praftice  of  the  Church  was  in 
 her  greateft  purity,  and  in  times  when  her  out- 
 ward Circumltances  werefuch,  that  (he  had  little 
 reafon  to  ufe  any  fort  of  Alufjck  or  Harmony,  but 
 what  was  adjudged  fuitable  and  necelTary  for  De- 
 votion, and  wherei];i,  (/)  as  St.  Angu^ine  fpeaks. 
 
 (^d)  Heyliiis  Hiftdry  of  the  Sabbath.  Pa.  x.c\\?.\i.  7.  fed:.  2. 
 (e)  Sonos  cantandi  m  Ecclefia  quos  eatenus  tn  Cantra  rantiim 
 noverantyab  hoc  tempore  per  omnes  jinolorum  Ecclcftas  difccre 
 ceperunt.  Bed  Eccl.  Hiit.  I.  4.  c  i.(f)  De  Hytnnts  ^  Pjalmi: 
 canendis  ipfms  Donnui  ^  Ap'>flolorum  docurncnta^  exsmpld 
 0 pr,fceptahiftcre  Ecp'efiam.Bcc.'E^.    ijo, 
 
 Mm  A  Sbi 
 
j  j^  The  Sixth  Vtahgue. 
 
 She  )as  bertvoirant  from  the  DoBrine^  examples  and 
 command  of  Chr'tfi  and  his  Apnjlles.  So^netimes^  as 
 St.  Bafil^Aixht  they  all  Swig  together^  as  if  they  had 
 one  Mouth  as  well  as  one  Heart.  Somstimcs  they.. 
 divided^  and  each  fide  fling  in  his  courfc.  Somciimes 
 one  hegan^  and  the  re^  Sung  after  him.  And  fome- 
 times  again  the  Congregation  did  not  put  in^  till  to-, 
 
 wards  the  end  of  the  Hymn— This,  I  fay,  was 
 
 their  way  -^  which  the  prefent  Churchy  at  her  Cathe-^ 
 dral  Service .^  doth  fo  exactly  follow.  And  it  is  to 
 be  wiPn'd,  we  had  that  Harmony  and  Swcetnefs  of 
 Temper,  that  cheerfulnefs  in  Religion,  that  af- 
 furance  of  the  joys  of  Heaven  thofe.  holy  People 
 had,  and  of  all  v;hich  the  Afuftck  at  their  Wor- 
 ship was  the  llgnification  and  emblem.  The  hard 
 ufage'they  daily  met  with,  could  not  make  them 
 defpondor  render  ^ em  foiver  znd  peevifJ}  to  one  an- 
 other. That  Providence  permitted  ill  Men  to 
 handle  'em  roughly,  could  not  prevail  on  'em  to 
 hcfullen  in  his  Service^  And  though  they  were 
 fccmingly  miferable  in  this  World,  and  that  the 
 Condition' they  underwent,  called  for  fighs  and 
 tears,  rather  than  any  inftance  of  fatisfactionand 
 joy,  yet  th.ey  faw,  with  Jfaiah^  and  lieard  what 
 was  done  in  Heaven,  where  the  Semph'nns  Hood 
 before  the  Throne  of  God,  and  cried  one  to  ano- 
 ther, faying,  (g)  Holy  ^  Holy  ,  Holy  Lord  God  of 
 Hafts .^  theivhole  World  is  full'of  thy  Glory. 
 
 Hitherto  there  was  no  melodious  Service  in  the 
 Weftern  Church  but  what  depended  on  the  Voice ; 
 yet  about  the  Year  (^5  3.  or  according  to  Onuphrius 
 four  Years  after,  when  the  ^tatc  of  the  Church 
 would  better  bear  it.  Pope  f^italianus^  as  I  was 
 jujt  now  fayinE^,  addpd  the  Organ  to  hzlpihc  Voice 
 \n  celebrating  the  Piaifes  of  God.     For  as  he  was 
 
 (;*}  If. 6,5,  ' 
 
 ■"  ^   '  a  Man 
 
The  Sixth  Dialogue.  51'^ 
 
 a  Man  very  conftant  in  his  attendance  on  the 
 Wor(hip  of  God,  fo  he  made  it  his  bufincfs  to  find  . 
 out  any  expedient,  which  might  invite  other  peo- 
 ple to  the  fame  diligence -^7'/^fm^  indeed  fpeaks 
 doubtfully  of  it^Asjcme  will  have  it  (faith  he)  and 
 thereby  feems  to  queflion  the  Tradition.  And 
 there  are  thofe  who  derive  it  from  Conjlantinople^ 
 as  fent  bv  one  of  the  Emperors  there  to  King  Fejjin. 
 0:hers  attribute  it  to  Lewis  the  r  odly.  But  the  ge- 
 nerality fix  it  on  ritalianus  ^  Though  it  is  not  un- 
 likely, but  as  the  practice  of  Siiiging  by  Foice  com- 
 menced firjl  in  the  Greek  Churchy  and  at  length  came 
 to  the  'Veft^  fo  likewife  might  the  Organ  be  tranf- 
 mitted  hither,  as  fome  of  thpfe  Authors  conceive 
 who  draw  the  Original  of  it  from  Greece  and  Con^ 
 Jlantinople.  But  whoever  was  the  beginner  of  it, 
 certainly  the  tjiing  was  not  done  wit-bout  good  ad- 
 vice^ (^b)  Tbsre  being  nothing  more  Poiverfid  than  me- 
 lody^ both  Focal  and  Inffrumenttil  for  ingajng  the 
 affeciio?is.  Nor  any  thing  vohe^'ein  the  Militant  Church 
 here  on  Earthy  hath  more  refemblance  to  the  Church  in 
 Heaven  Triu^nphant J  than  in  the  faered  and  hirmoni- 
 cus  way  of  Singiyig  Praifes^  and  Halleluiahs  to  our 
 l^ord  God^whkh  is^  arki  has  been  long  ufed  in  the  Church 
 cf  Chrifi. 
 
 I  go  not  about  to  vindicate  the  abufes  of  this  kind 
 in  after  Ages,  which  ferved  more  to  pleafe  the 
 JBar  than  help  Devotion.  The  Ancients  themfelves 
 who  pradifed,  and  recommended  this  Cuftom  of 
 the  Church  had  too  often  reafon  to  complain,  and 
 paution  People  what  to  do  in  it.  God  regardeth 
 more  the  affe^iion  of  the  Mind^  (i)  as  St.  Jerom 
 fpeaks.  Than  the  fweetnefs  of  the  roica.  (k)  Th§ 
 Praifes  and  Hymns  moft  grateful  to  him^  are  not 
 
 (h)  HeyliT}.  P.  2.   c.  J,  §  i2.  (;)  Ep,  4.  aJ  Ruftic.  ik)  Dc 
 
 plant.  Noce. 
 
 fuch 
 
??8 
 
 The  Sixth  Dialogue. 
 
 fuch  as  an  Obfireperous  F'oice  founds  out,  as  what 
 proceed  from  an  invifible  and  pure  Soul.  So  Phih. 
 And  therefore  St.  ^«^«/?me  refleds  on  the  Dona- 
 tip,  for  finging  Pfahns  of  their  own  invention, 
 and  being  proud  that  they  fung  fo  well.  (J)  And  the 
 fame  Father  confeflTes  with  no  little  trouble,  that 
 he  himfelf  had  fometimes  given  more  attention  to  the 
 I^otes,  and  Mufical  part  of  the  Hymns  fung  in  the 
 Church  than  to  the  words  and  mrJter  •  which  he 
 thought  a  very  great  fault,  and  was  much  con- 
 cern'd,  that  he,  or  any  other  fhould  fo  much  mi- 
 ftakethedefignofthe  Church  in  admitting  thefe 
 Notes,  which  was  by  this  means  to  fet  off  the 
 matter  of  the  Hymn,,  and  not  to  make  the  Hymn 
 for  the  fake  of  the  Mufick.  This  brought  him  one 
 while  to  the  Opinion,  That  the  Vfe  in  Alexandria^ 
 under  Athanafms  appear'd  fafer,  when  the  Mini- 
 jfter  was  required  fo  to  order  his  Voice,  that  of 
 the  two  it  fhould  X^oxz'mcYinQ  to  reading  thzn  fing- 
 ing, and  be  rather  graceful  than  harmonious.  Yet 
 he  owns' withal,  he  could  not  but  approve  the 
 Cuflom  of  fmging  in  the  Church,  7hat  fo  through 
 the  pleafure  of  the  Ears  the  feeble  mind  might  be  raifed 
 Up  to  an  higher  pitch  of  Piety,  However  we  find 
 they  went  too  far,  more  time  and  pains  being 
 fpent  iij  thefe  compofuresthan  the  Church  at  firft 
 intended  ^  (m)  and  at  length  the  Clergy  them- 
 felves  became  fo  bufy  and  vain  in.it,  that  it  gave 
 great  offence  and  (n)  occafioned  Gregory  the  Great, 
 to  prefcribe  [^Simplicem  cantionem~\  plain  fi^tging : 
 And  thQ  fubje^  to  be  (o)  from  Scripture  •  And  the 
 form  of  words  out  of  the  Book  of  Pfalms :  And 
 the  Organ  to  be  play'd  to  no  other  than  thefe,  and 
 
 (/")  Gonfefs.  I.  i(3..(m)  Vid.  Zon.iratn  in  Cm  22.  Concll. 
 .  Laod    (yj)  Greg.  M  1.  4.  Ep.  44.  (0)  Extra  Pfamos   V.  T. 
 nihi'.  p'li^ttce  compofitumin  EfXlefia  ffa'Iatur.  ^Concil .Bracar. 
 f.  Cinon.30. 
 
 with 
 
The  Sixth  VtalogHe,  5^9 
 
 with  fuch  founds  and  notes  as  became  X.h<t gravity 
 of  God's  Service,  (p)  Leflinllead  oi  Devotion  it  • 
 
 might  be  the  caufe  of  fonie  other  Paffion- Tiie 
 
 fault  of  the  latter  Ages,  and  what  is 'done  com- 
 monly in  the  Church  of  Rome\  is  thus  defcribed,by 
 Cornelius  y^gyippa ,  The  Mufick  and  yJnthems  of  the 
 Church  now^  faith  he,  ferve  rather  to  excite  luji  than 
 elevate  the  SoMlofthe  Fotary^  nhile  they  fmg  out  the 
 Service^  not  fo  much  vpith  humane  Voice  as  that  of 
 Beafls.       (of)  They  bellow  out  the  Tenour^    hark  the 
 
 Counter  pointy  roar  the  Treble ^nnd  grunt  the  Bafs 
 
 i.  e.  The  Itrains  are  fo  different  and  furprizing, 
 that  what  with  the  fhrilnefs  of  fome  parts,  the 
 hvarfenefs  of  others,and  hideoufnefs  of  the  whole,  the 
 Ears  are  pofleft  with  fuch  violence  and  tumult,  as 
 ferve  only  to  dillraet  the  Brain^  but  ingage  not 
 the  H^art,  and  in  a  word  contribute  to  the  hearer 
 no  benefit  at  all. 
 
 B.  I  am  of  his  mind  -^  For  I  cannot  fee  what  bene- 
 fit can  be  reaped  from  thefe  unintelligible  founds^ 
 or  what  help  they  can  adminifter  to  Edification. 
 
 ^.  'Tis  true  ^  If  by  Edification  yoia  mean  the 
 Jmprovemmt  of  Knowledge ^  and  that  the  Under- 
 Itanding  is  thereby  bettered,  in  this  cafe  Mufick 
 doth  not  edifie^  becaufe  it  doth  not  teach.  Yet  it 
 cannot  be faid  to  hQ  unprofitable^  efpecially  in  De- 
 votion, becaufe  it  worketh  on  the  affeCrions^  and 
 makes  Men  moreaftiveand  vigorous  in  expreifing 
 the  matter  of  the  Service.  The  reafon  before  gi- 
 ven, why  it  is  thought  moil  expedient  to  ufe  a 
 form  of  Words  in  our  Prayers  and  Praifes  to  God, 
 is,  becaufe  then  we  have  nothing  to  do,  but  to  ap- 
 ply our  affections  to  what  we  are  faying  •,  and  if  a 
 
 C/'j  Ns  lafciviam  m.igis  quatn  devotionem  excitet'-^^^ 
 Durant.  de  ritib.  Eccl.  Calh.  1. 1 .  c.  i? .  (q)  Hmmant  Dtfcan- 
 tiim,niugiw2t  tenorem,    latvant  Contrapun^um,  boant  At' 
 
 turn,  frendent  B.<!f[;m- De  Vnn.  Scicnt. 
 
 Praysr 
 
540  The  Sixth  Dialogue. 
 
 Prayer  be  not  Zealous^  'tis  no  Prayer  at  all,  for  that 
 is  a  Zealous  Trayer  which  is  ajfedionately  offered. 
 So  that  an:^  thing  which  will  help  to  raife  thefe 
 afFedions  in  Prayer.^  miift  needs  be  underilood  to 
 be  a  neceflary  adjund  of  it  ^  and  he  that  denies 
 Mufick  this  effeft,  runs  counter  to  the  received 
 Opinion,  and  common  fenfe  and  experience  of  all 
 Mankind,  (f)  Plato  affirms,  it  penetrates  to  the 
 moll  inward  parts  and  recefles  of  the  Soul; 
 jithenaus^  that  it  Charms  the  Mind  ^  Othen  that 
 there  is  no  difpofitlon  or  liabit  of  the  Soul,  but 
 what  it  manages  and  rules.  And  hence  it  is  that 
 Pythagoras  judged  the  Soul  it  felf,  to  be  no  other 
 than  Harmon]^  ^  or  as  Ariflotk  fpeaks ,.  of  near 
 liin  t.o  it.  And  certainly  the  force  of  it  is.  fuch, 
 and  fo  pleafing  effects  it  hath  on  that  part  of  Man, 
 which  isthemoft  Divine,  that  many  have  thereby 
 been  induced  to  think,  that  the  Soul  it  felf  by  Na- 
 .  ture  is  or  hath  in  it  Harmony.fjj  So  Cicero  (t)The 
 reafon  hereof  is ^  faith A/r.  Hooker,  Ihat  ad- 
 mirable f^^cility  Mufjck  hath^  to  exprefs  and  reprefcnt 
 to  the  mind  more  inwardly  than  any  other  fenfihle  means  ^ 
 the  ftepsand  inflexions,  the  turns  and 'varieties  of 
 all  Pajfwns  which  the  mind  is  fuhjeci  fo.  And  of  this  we 
 have  no  better  proof  than  that  of  our  daily  expe- 
 rience, when  we  find  ourfelves  differently  moved 
 according  to  the  Mufick  we  hear,  (u)  For  fome 
 forts  of  it  fettle  the  affellions  and  others  flir  them^  fome 
 render  us  grave ^  heavy  and  melancholy^  others  quick^ 
 brisk  and  aery^  and  put  us*  in  a  kind  of  ecftacy^  fi^^f'^g 
 
 (r)  Dc  Rep.  I.  3.  (j)  Atit  animam  effe  harmoniam,  aut 
 harviomam  habere.'X\i^n\.  Qu/f)  Omnes  affetlus  Spintus 
 nojlri  prhfuavi  diverfita/-e  habent  proprtos  modos  in  voce  at^i 
 cantu fjtiorum occu'tafamiliaritate excttantur.  Aug. Confefs. 
 l  I  .  T'ho.  il.  Ci.9i-Art.  l.  (u)  E.t  s^iieji  Jonorum  iit  ani- 
 mtim  c^ricitatum  tranqinllmt  t  alii  tcrpeittcm  exciueut  £*? 
 rebux  mjguij prtepararic,   8cc,  Horn,  in  SuliJitrSev.  1.  i, 
 
 the 
 
Tl)e  Sixth  Viah'^ue,  5  4 1 
 
 ^be  mind  with  raptures  of  joy ^  and  for  a  time^  in  a 
 manner  fevering  it  from  the  Body.  So  that  though  we 
 altogether  fet  afide  the  confideration  of  the  matter  of  what 
 is  play'd  or  fung^  the  very  harmony  of  founds  fitly  fra- 
 med and  conveyed  from  theEar  to  theSpiritual  faculties^ 
 is  by  a  native  puiffance  and  efficacy  greatly  available  to 
 bring  the  Soul  to  a  perfeCi  temper  in  cafe  of  diflurhnnce^ 
 compofe  and  quiet  all  the  diforders  within  ;  and  as  on 
 fome  occaftons  it  quickens  the  Spirits^  fo  when  too  eager 
 and  violent  it  ferves  to  allay  'ew. 
 
 Thus  it  is  (aid  of  Clineas  the  Pythagorean,  that 
 when  he  was  angry  he  would  always  go  and  play 
 on  hisHarp  to  fubduethe  fiercenefsof  his  mind.  And 
 it  was  the  ordinary  Cuflom  of  that  Sedt  before  they 
 went  to  fleep,to  take  that  or  fome  other  Inflrument 
 to  compofe  the  mindy  in  cafe  any  thing  had  hap- 
 ■pen'd  to  puzzle  or  diforder  it.  (n?)  The  fame 
 means  David  ufcd  to  recover  King  Saul  to  his 
 right  mind,  and  chafe  away  the  Evil  Spirit^  which 
 being  fundamentally  nothing  elfebut  a  fowre  and 
 diftrafted  temper  of  mind  (a)  arifing  from  Me- 
 lancholy^ grief  and  malice,  where  with  he  was  at  that 
 time  vexed,  the  proper  cure  of  it  was  the  Harmo- 
 ny and  melody  of  David's  Mufick^  which  was 
 therefore  made  ufe  of  to  compofe  his  mind,  and 
 to  allay  thofe  turbulent  Paflions.  Butwe  have 
 a  very  remarkable  example  of  this  kind  in  Elipja, 
 when  Jehofaphat  came  to  him,  and  brought  Jehoram 
 with  him,  whofe  fight  put  him  into  fuch  a  fit  of 
 Pafiion,  that  h?  delivers  himfelf  thus,  Qj)  As  the 
 Lord  ofhofls  liveth  before  whom  Iftand^  furely  were  it 
 
 Qtp)  I  Sam.  19.9.  (a)  Hehrat,  Jofcfbus,  Cajsrunnt,  Del' 
 rio  cenjent  futjfe  atram  btlem  five  melanchoUam  &  fwiijax 
 qua  inSaulo  caufabaturfufpictonSi\  invidiAm.n.ceroremJuro' 
 rfs,   eielirtA -Hornius  Ice  cic.    {/')     2  Kirg.  3, 
 
 not 
 
54^  Th^  S/W;  Dialogue. 
 
 not  that  I  regard  the  prefeme  of  Jehofaphat  King  of 
 
 Jvidah^Jtvouldnot  look  towards  thee  and  fee  thee- — 
 
 However  in  refpeSt  to  him  he  refolves  to  anfwer 
 *em  ^  But  before  he  was  able  to  ace  the  Prophets 
 part,  hecal]edforayl<//w/r/7  ^  and  it  came  to  pafs 
 when  the  Minjlrel  play'd^  the  hand  of  the  Lord  came  up- 
 on htm^  and  he  faid^  &c. It  may  be  deman- 
 ded, why  fo  great  a  Prophet  of  God,going  about 
 that  grave  and  ferious  work  of  prophecy,  fhould 
 require  fo  youthful  an  expedient  to  qualify  him  for 
 it  ?  But  it  feeras  it  was  very  requifite  at  this  time ; 
 Afid  the  Rabbins  in  the  general  make  a  free,  cheer- 
 ful and  generous  Spirit  fo  necellliry  to  a  Prophet, 
 that  it  has  commenceda  Proverb  with  'em,  That 
 the  I  My  Ghojl  never  abides  with  a  melancholy  Man  — 
 The  Spirit  of  Prophecy  never  refis  upon  any  but  one  xvhofe 
 
 Tajfions  are  allay'' d The  Spirit  cf  Prophecy  dwells 
 
 iiot  with  fadnefs —'  —  Every  Mayi  when  he  is  in  Paf- 
 fion^  if  he  be  a  VVife-Afan^  his  Wifdom  is  taken  away ^ 
 
 if  a  Prophet  his  Prophecy When  a  Man  is  di- 
 
 ftwhcd  through  Anger  or  Paffion^  the  Holy  Spirit  for- 
 
 fakcs  him- And  for  the  Proof  or  this,  they 
 
 propofe  the  example  oijacoh^  who  all  the  while 
 he  grieved  for  Jofeph^  the  Shcchinah  or  holy  Spirit 
 
 did  forfake  him So  they  fay  of  this  Prophet, 
 
 that  from  the  Day  that  his  Mailer  Eli}ah  was  taken 
 up  into  Heaven  ,  the  Spirit  of  prophecy  remained 
 not  with  him  for  a  certain  time,  for  for  this  caufe 
 he  was  vtry  forrowful,  ^nd  the  divine  Spirit  does 
 not  reftde  with  hcavinefs.  Likely  it  is,  that  the 
 light  oijehoram  ,  an  idolatrous  Prince,  did  not  a 
 little  inrage  him,  but  yet  the  compaflion  he  had 
 for  Jehofaphat^  and  the  People  of //I'^W  with  him, 
 in  fo  evident  a  dahger,  wherein  the  Enemies  of 
 God  threatned  'em  d'eftrufftion,  this  confideration 
 exceedingly  grieved  him.  What  then  could  he  do 
 better  than  to  call  for  a  Minfirel  to  moderate  thefe 
 different  Pafllons,  and  by  an  expedient  fo  agreea- 
 ble 
 
Tl^e  Sixth  J)ialogue.  54^ 
 
 ble  to  the  Soul,  reftore  it  to  its  proper  and  for- 
 mer calmnefs.  And  not  only  fo,  but  being  re- 
 duced to  its  Natural  temper,  it  was  then  difpo- 
 fed  for  the  reception  of  thofe  Images  which  the 
 BlefTed  Spirit  was  to  make  on  his  mind,  the  ex- 
 preffiflg  cr  outward  declaring  of  which  is  what  we 
 call  prophecy. 
 
 Some  fuch  effedl  the  Mufeck  had  on  that  Com- 
 pany of  Prophets,  1  Sam.  10.  10.  whofe  Spi- 
 rits being  by  this  means  elevated  j  they  did  com- 
 pofe  Hymns  upon  the  place,  by  a  Divine  energy 
 inwardly  moving  their  minds.  So  that  there  were 
 Holy  raptures  in  fome  of  'em ,  which  tran- 
 fported  them  beyond  the  ordinary  Power  of  fanlie 
 or  imagination,  in  dilating  fuch  Hymns  as  might 
 be  fuitable  forthedefign  of  celebrating  the  Name 
 and  Power  of  God.  (c)  And  thus  much  the  very 
 Heathens  attributed  to  the  Aluftck  of  their  Pri efts, 
 whom  they  often  look'd  onas  Men  mfpired^  while 
 they  were  performing  this  kind  of  Devotion  to 
 their  Gods ,  which  probably  was  by  Satan,  ,as 
 many  other  things  in  the  Pagan  Worihip,  taken 
 up,  in  imitation  of  thefe  infpired  Hymns,  and 
 Muftck  ufed  by  the  Sons  of  the  Prophets.  'Tis 
 true,  their  Hymns  were  fo  compofed,  as  to  be 
 fit  rather  to  tranjport  Men  beyond  the  Power  of 
 their  reafon,  than  to  fettle  and  fweeten  it.  So  their 
 Jo  Bacche  was  full  of  noife  and  din  j  And  the  Cory- 
 hantes  are  defer ibed  like  madmen,  dancing  about 
 
 with  their  Cymbals  and  Drums yet  this  En- 
 
 thufiaftn  feem'd  to  have  a  Divine  touch  with  it, 
 and  to  come  near  to  a  Prophetick  Spirit.  However, 
 it  explains  the  Power  of  Mufjck^  to  frame  this  ca- 
 pacity of  mind,  either  by  raifmgthe  Spirits  to  an 
 higher  pitch  than  they  ordinarily  have,  or  making 
 
 (c)    Stillmgfcef,  Orig.  S<-cr,  I,  3.  c.  4.  §  5. 
 
 'em 
 
544-  The  Sixth  Dialogue. 
 
 *em  fitter  to  receive  thore  impreflicns,  which  forh'e 
 Spirit  from  without  is  ready  to  give  'em.  And  if 
 it  was  not  the  Spirit  of  God,  it  was  their  unhap- 
 pinefs,  as  not  knowing  the  true  Religion.  In  a 
 word,  the  5ow/ depending  much  on  the  temper  of 
 the  Bocijf^  it  mull  needs  be,  that  according  to  the 
 right  compofure  or  difordcr  thereof,  a  Man  is  more- 
 or  lefs  difpofed  to  and  fit  for  Divine  Offices  ^ 
 which  the  fubtile  adverfary  well  knowing ,  that 
 he  m.ay  hinder  us  as  much  as  he  can  from  the  due 
 performance  of  our  Duties  in  the  Service  of  God, 
 complies  with  all  Second  Caufes^  to  difcompofe  us 
 by  fundryPaffions  and  Peuturbaticns  of  Mind  ^  and 
 during  thefe  llorms  we  cannot  fteadily  difcharge 
 our  parts,  (d)  Now  folemn  A'lufick^  becaufe  of 
 its  Native  affinity  with  the  Soul,  excellently  ac- 
 commodates it  felf,by  calming  and  appealing  the 
 tumults  and  tempeils  thereof  with  a  plealing  allay^ 
 ■gently  drawing  it  to  a  fweet  Mediocrity,  and 
 fometim.cs  carrying  it  -above  it  feif  in  an  holy 
 Rapture  and  Ecftacy,  likeSt.  Paulintht  third 
 Heaven  ,  to  the  contemplation  of  unutterable 
 things.  How  St.  Jiigujlins  was  touch'd  with  it, 
 we  have  in  his  Confcllions.  I  have  often  wept  at  the 
 Hymns  of  thy  Churchy  and  the  ajfetiions  of  piety  being 
 
 thereby  inflamed^  jvy  Tears  ran  down  my  Cheeks 
 
 Thccaufe  of  which  he  gives  (.md  Aq^ainas  out  of 
 him)  from  the  correfpondence  and  familiarity,- 
 there  always- is  between  Adu^ick  and  the  5o«/,  the 
 affedions  of  the  Utter ^  being  more  or  lefs  itirred 
 up  in  Proportion  to  the  variety  and  fwcetnefs  of 
 the  other.  And  immediately  after.  Anticipating 
 the  Objofiiion  fome^rc  aptto  make  from  tV^ziin-^ 
 telli^ibhiefs  of  this  Sv^rvice,  (e)  Though^  faith  he, 
 
 Qd)  Dv.  fieatlinj^'sSermiin^  on  i  King.3.  i  j,  16.  (c)  ii-/i 
 no>i  iiitullignnt  qiuc  cnntantur^    in'f/I/^'oit  tttmcn  propccr 
 
 ,  quid  caKtantur ut.  Underfidci.  Goaf.!.  10,  e.  3^. 
 
 fjme 
 
The  sixth  '  Dialogue.  j  4  j 
 
 fume  hearers P}ould  not  underjiand  thofe  things  which  ai~e 
 fungj  yet  they  do  underjiand  at  leajl  why  they  are  fuHg^ 
 namely  to  the  honour  of  God ,  and  this  is  enough  to 
 fiir  up  Devotion. 
 
 I  omit  the  influence  it  has  upon  all  Creatures  iii 
 theWorId,of  which  the  naturalifls  give  us  diveiTe 
 inllances,  as  of  the  ^ea  which  come  to  it-  of  th^ 
 /Arabian-Sheep  that  ^low  fat  by  it,  of  the  Dolphins 
 that  cannot  refiH:  its  Charms ,  and  are  by  that 
 means  taken.  Nor  do  I  infift  on  what  Macrobius 
 aflerts.  That  it  cures  many  difeafcs  of  the  Body  ^ 
 and  i?e<it?  particularizes,  the  pain  of  the  Heart  and 
 the  Head  ach  ^  ^thenaus  the  Sciatica^  and  ^ulus 
 Geliius  the  Biting  of  Serpents.  That  lafting  and 
 formidable  difeafe,  occafion'd  by  the  bite  of  the 
 Tarantula^  which  often  mocks  all  other  remedies^ 
 is  by  nothing  fo  fuccefsfully  oppofed  as  by  A^u- 
 fick  :  (/")  The  ufe  whereof  is  fo  great ,  that  Kir- 
 cher  informs  us  that  tht  ApulianMagiftrates  gave  fti- 
 pends  at  the  publick  charge  to  Fiddlers^  to  relieve 
 the  poor  by  their  Playing.  Jamblichus  tells  us^ 
 that  a  Young  Man  of  Taurominium  beirig  got 
 drunk,  Pythagoras  plaid  him  fober,  by  a  few  tunes 
 of  grave  Spondees:  Which  is  not  incredible,becaure 
 we  know  how  Muftct  compofes  the  diiiraded 
 mind,  and  forms  it  to  holy  attention,  as  hath  been 
 feen  in  the  fudden  lucid  intervals,  and  abundant 
 Tears  of  fnadmen^  hearkening  a  \iihile  to  the 
 Churches  melodious  Service. 
 
 It  is  reported  off^)  ylldelmus ^v/ho  fitft  brought 
 
 (f)  Vid.Boy/^VufefnlnefsofNat.  Phibfo.  p.  i.  E{lay5.c. 
 25.  Aul.GeIl.Ncw5t.Att.  1.  4,  c.  13.  Ferodentes  animosmol- 
 Uvit  PythagorasJedi.tio);es  accenfas  mhUnit  Afcleptaa'es,  Da- 
 mon ebrios  ac  fetulantes  juvenes  ad  mode/Ham  reduxit^ 
 lymphaticos  morbo  liberavit  Xetjacrgtcs-  -  ..Horniui 
 fapra.  (g)  Lord  Ciarendon'i  furvey  of  the  Leviathan,  out  of 
 tlarpsjield  Eccl.  Hift.  of  England. 
 
54^  The  Sixth  Dialogue, 
 
 in  ufe  the  compofition  of  Latin  verfe  into  England^ 
 thatbefides  his  Eminent  P/Vfy  he  had  fo  great  a 
 faculty  in  Singing ^  that  by  the  Mujick  of  his  Voice 
 he  wrought  wonderful  effefts  upon  the  barbarous 
 and  fa vage  humour  of  the  People,  in  fo  much  as 
 when  they  were  in  great  multitudes  engaged  in  a 
 rude  and  licentious  adion,  he  would  put  himfelf 
 in  their  way  and  ling,  which  made  'em  all  ftand 
 flill  to  liften  ^  and  he  fo  captivated  them  by  the 
 melody,  that  he  diverted  'em  from  their  purpofe, 
 and  by  degrees  got  fo  much  credit  with  'em,  that 
 he  reduced  'em  to  more  Civilty^  and  inftruded 
 'em  in  the  Duties  of  Religion^  into  which  though 
 they  had  been  baptized,  they  had  made  little  en- 
 quiry. He  lived  a  little  before  the  time  oi Edward 
 the  Coyifeffor^  and  the  general  teftimony  of  the 
 lan(^ity  of  his  Life,  and  fome  miracles  wrought 
 by  him  f  which  it  may  be  were  principally  the  cf- 
 fefts  of  his  Muftd^ )  being  related  and  believed 
 h^  Lanfranc  AxcYihi^o'^oi  Canterbury^  he  was  ad- 
 mitted for  a  Saint.  But  enough  of  this.  All  I  in- 
 tend, is  to  (how  the  Power  Mufick  has  over  the 
 J* alliens  of  Men.  And  this  I  take  to  be  the  moral  of 
 thofe  fabulous  ftories  concerning  Terpander^  Am- 
 phion^  Orpbtus^  Arion ,  &c.  ''who  are  faid  to  tame 
 WildBealls,  /.  c.  the  unruly,  brutifli  afFedions  of 
 humane  Nature ,  which  being  overcome  by  the  .  • 
 fweetncfs  of  their  yt/c7oi^,  they  were  managed  as 
 thofe  Mafters  ];)leared,  who  thereupon  reduced 
 'cm  to  Civility  and  Good  Adamms.  Neither  am  I 
 fo  much  for  all  jVhiCick^  but  that  chiefly  which  an- 
 fvvers  the  end  we  delign  by  it,  and  which  Arijlo- 
 tie  c^\\?>r,'itKh;  Botthius,Lydia7n^  and  others  ftrid- 
 ly  A^t^-onuiv.,  ilich  as  fMjha  is  fuppofed  to  ufe,  when 
 lieinvi&cd  the  Spirit ^f  Frophccy^  and  was  plaid  by 
 David  before  S^i^^,  to  drive  away  the  Evil  Spirit 
 wiiich  troubled  him.  •  And  of  which  fort  was  the 
 ClmrLh  Afu/id  of  the  Primitive  Ages,  fitted  to 
 
 quiet 
 
The  Sixth  Dialogue.  ^^f 
 
 quiet  the  PalTions  and  raife  Devotion,  that  Men  be- 
 ing taken  by  the  f^rj  might  be  condiidted  at  lalt 
 to  the  Heavenly  Choire  of  Saints  and  Angels,  and' 
 there  enjoy  God  and  Eternal  Glory. 
 
 I  hope  it  cannot  be  faid,  but  that  our  Mu/ick 
 hgrave  and  fober,  (h)  fuch  as  Qjieen  Eliz^abeth  who 
 was  no  enemy  to  the  protejlant  Religion  appointed 
 to  be  ufed.  And  therefore  methinks,  we  fhould 
 not  be  fo  forward  to  quarrel  with  a  Church  ^ 
 whofe  meaning  is  ^b"  DeleCtare^  &  FrodeJJc^  as 
 the  Poet  fpcaks  ^  and  gives  us  a  convenient  inter- 
 mixture of  Pkafure  and  Profit^  which  is,  looked  up- 
 on as  the  higheil  teftimony  of  humane  wifdom  and 
 good  contrivance.  Nay  St.  i?.^y// places  it  high- 
 er (i)  "For  whereas  the  Holy  Ghoft.faw,  tliat 
 "  Mankind  is  hardly  drawn  to  vertue  •  and  that 
 *' Righteoufncfs  is  lefs  ejleemed  by  reafon  of  the 
 "pronenefsof  our  affections  to  what  is  delightful^ 
 "■  it  pleafed  the  wifdom  of  the  fame  Spirit  to  bor- 
 "row  from  melody  that  pleafure,  which  mingled 
 "  with  Heavenly  myfteries  caufeth  the  Smooth- 
 "nefs  and  fdftnefs  of  that  which  touches  the  Ear,- 
 "  to  convey,  as  it  -yy,her^,  by  ftealth,  the  trea- 
 "fure  of  good  things,  into  mans  mind.  To  this 
 "  end  were  thofeHarmonious  tunes  of PfahKs  devif- 
 ."  ed  for  us,  that  they  who  are  either  young  in 
 "  if  ears,  or  not  grown  rips  in  the  perfection  of 
 *' vertue,  might  at  the  fame  time  they  think  they 
 "  Sing,  bealfo  inftructed.  O  the  \A^'ifdom  of  that 
 "  Heavenly  teacher,  who  hath  by  h.is  Skill,  found 
 "  out  a  vv'ay,  that  doing  thofe  things,  whercirt 
 *•  we  take  pleafure,  we  may  alfo  learn  the  things^ 
 "  which  are  ufeful. 
 
 ''6V-!i7Jqn(51ions,  anno  155?.  N,  4^.  CO  InPfalm. 
 
 Nn  2  I  have 
 
548         T/;e  Sixth  D ialo^ue , 
 
 I  have  no  inclination  to  make  reflexions ;  and 
 therefore  will  not  venture  to  fay,  (k)  That  he 
 who  vs  not  delighted  with  Muftck^  15  not  regularly  made^ 
 but  is  either  Senfelefs,  or  has  a  very  diforderly 
 and  unquiet  Spirit.  I  lay  only  this,  that  tho'  Vve 
 have  indeed  fome  little  Afufick  in  our  Churches, 
 yet  the  places  are  very  few ,  in  Comparifon  of 
 thofe,  which  have  nothing  but  ^/^/«5/>^m^,  when 
 the  Prayers  are  over,  and  fo  may  be  well  left  to 
 fuch  perfons  who  find  themfelves  edified  by  it,  and 
 rendred  more  Spiritual,  Lively  and  Cheerful!  du- 
 ring the  holy  aftion.  If  all  are  not  of  this  mind, 
 yet,  as  our  Church  fpeaks,  let  us  all  follow  the 
 rule  of  Charity,  prefcribed  by  the  Apoftle,  Q) 
 That- they  whoufc  this  wayofWorJIji^  defpife  not.  them 
 who  ufe  it  not^  and  that  they  who  ufe  it  not^  condemn 
 not  thofe  that  ufe  it. 
 
 B.  Well,  Sir,  I  am  fo  far  fatisfied  with  what  you 
 have  faid,  that  I  wifh  the  Lord'S'day\V2i%  fpent  in 
 no  worfe  manner  than  you  have  defcribed  the  Ser- 
 vice of  it.  But  alas  we  find  it  otherwife  ^  And 
 as  there  is  a  general  negled  in  doing  the  duty  of 
 the  duy  among  inoftPeople  who  yet  bear  aChriltian 
 name,  fo  I  think,  in  particular,  none  more  faulty 
 in  this  refpect  than  thofe  of  the  Church  Communi- 
 on^ and  great  abetters  of  the  Liturgy.  Not  that 
 C^^Wfy  will  allow  me  to  believe  them  naturally 
 more  irreliiiious  than  others,  but  this  indifferency 
 is  much  owing  to  the  Uodtrines  of  your  Church- 
 Aft}i^  who  not  only  tolerate  but  vigoroully  defend 
 almoft  all  forts  of  recreations  ,  and  thereby  draw 
 ti;c  minds  of  Men  from  that  veneration  which  is 
 dne  and  ought  to  be  given  it.  And  truly  the  no- 
 tien  of  Holiday  noii  is,  that  it  is  a  day  of  idknefs 
 
 (I'J  IIj' mania  qui  non  dcleHattn  tfi  non  ejl  Larmouicc 
 
 com}'oji.uti Ficiims.    (/)  Canon— 6.  1040. 
 
 and 
 
Tl^e  Sixth  Dialogue.  f  49 
 
 and  vanity  ^  a  day  fet  apart  either  for  a  literal  rejf 
 and  doing  nothing,  or  doing  what  ought  not  to  be 
 done,  and  which  People  have  not  leifure  to  do  on 
 any  other.  Great  pains  fome  Bifhcps  and  other 
 DoBors  have  taken  to  juftifie  a  prad^ice,  which 
 by  ail  their  indullry  and  learning  they  fhould 
 have  put  a  Check  to.  But  that  which  did  the 
 moft  mifchief  was  the  declaration  of  Char ks  the 
 firjl.  Wherein  he  Commands  all  the  judges  ia 
 their  feveral  circuits  to  fee  that  no  man  trouble  or 
 mokft  any  of  his  Loyal  SuhjeCis  and  dutiful  people  in  or 
 for  their  larvfullrecreatiom^  having  firjl  done  their  duty 
 to  djodf  and  continuing  in  obedience  to  him  and  his 
 laws-j  and  further,  t\\:it  publication  thereof  be  made 
 by  order  from  the  Bifhops  through  all  the  pari/hes  of 
 
 their  feveral  Diocefes  refpeBively — —  You  find 
 
 what  followed.  And  God  only  knows  how 
 it  is  to  be  underftood,  ,and  whether  it  was  not 
 one  iign  of  the  divine  difpleafure  toilet  the  Peo- 
 ple be  perm-itted  to  take  fo  much  liberty  againll 
 that  excellent  prince  for  giving  them  leave  to 
 do  as  they  did  on  that  Solemn  day  affigned  to  his 
 worlhip. 
 
 'Tis  true  the  Sabbath  in  ftri£t  tranflation  is  a 
 day  ofrefl :  but  then  as  (w  j  Chryfojlom  explains  it, 
 'tis  no  otherwife  fo,than  as  it  rids  us  of  the  care  of 
 temporal  matters^  that  fo  there  might  be  no  avoca- 
 tions and  interruptions  to  hinder  us  in  omSpiritual 
 ' — And  to  the  fame  purpofe  (n)  u4thanafws^that 
 the  Sabbath  no  further  ftgnifies  reji^  than  as  thereby 
 we  are  lead  to  the  Knowledge  of  the  Creator^  which 
 Knowledge  is  more  neceffary  than  cur  refi^  neither  are 
 xoe  to  re f  for  any  other  end — And  yet  in  good  truth, 
 to"my  thinking,  bare  refl  would  be  much  better 
 than  the  other  abufcs  of  the  dny^  and  'twere  fafer 
 to  erre  in  the  defcft  of  not  honouring  the  Lord, 
 
 (w)  Uomil  4e  Lt^Ato.    (")  De  Sab.  (^  Circum,   - 
 
 Na  3  which 
 
'550         The  Sixth  Viahgue. 
 
 ^hich  might  be  Chai-ged  on  infirmity,  than  adive- 
 ly  to  dishonour  him  by  forbidd en  |)k.?/l^rci,  which 
 Js  apiece  of  prcfcmpLionand  too  plain  an  overt- 
 ad  of  inward  >4^k//w,  and  tempts  others  to  fol- 
 low the  example.     If  yon  fay  the  exprefs  Words 
 pf  the  precept  is.  Thou  fhaJt  do  no  manner  of  work  ^ 
 - — -^ — This  puts  me  in  mind  of  an  Ancient-Law 
 which  prohibited  wooll  to  be  carried  out  o^Taren- 
 tum'j  and  to  evade  this  law  they  carried  the  y?;e6';? 
 but  were  punifhed  as  tranfgrellbrs,  becaufe  he  that 
 conveyed  away  t\iQ  fljcep^  carried  off  the  vaooU  by 
 confequence  •,  (0)  And  tku  which  is  forbidden  one 
 TPiZV,  we  cannot  come  to  it  anotkfr.     Without  doubt 
 the  defign  of  the  fourth  Commandment  in  forbid- 
 dingall  forts  of  Common  work,  was  that  thereby 
 |;he  People  mig'.^.t  haveleifurc  and  opportunity  to 
 do  the  work  of  the  Sabbath,  that  is,  to  meditate 
 on  good  things  and  mind  the  bnhnefs  of  religion. 
 Whatever  therefore  hinders  this  defign  is  under 
 the  notion  of  rcor^-yiltho'  we  give  it  another' name: 
 (p)  And  as  for  recreations  which  thofe  ^pohgijts 
 feem  fo  much  for,    they  appear  to  me  greater 
 violations  of  the  Divine  Law  than  that  which  is 
 named  and  forbidden,  becaufe  work  in  itfelf  is  not 
 pnly  ncceilary  for  our  prefent  being,  but  fome 
 Kind  of  honour  redoimds  to  God  by  it  in  cafe  we 
 ponlider  and  declare  ourfcives  the  inftruments 
 of  his  providence  in  what  we  do  for  the  fupport  of 
 ourfelves  and  families.     -Whereas  thefe  Sports  do 
 not  only  alienate  the  mind  fiora  thofe  Heavenly 
 thoughts  they  fhould  on  this  day  be  cmploy'd  in, 
 but  they  often  prove  finful  in  th?  very  ad  and  the 
 end  is  difmall. 
 
 (0)  Id  quod  non  fieri  potcji  direcic,   ej:  obti^uo fieri  von 
 
 ilehi'L"- Reg.    jurif.    [jf]  Vid.    Sti'.hngflget's  Irenicum 
 
 \\  I.-    Ch.  5_.  SecY.  x;. 
 
 A.  The 
 
1%e  Sixth  Dialogue,  551 
 
 J.  The  dodr'me  of  our  Church  is  as  found  for 
 
 obfervlng  th^Lords-day  as  you  would  have  it.  And 
 as  the  Laws  of  our  Nation  punifh  offenders  of  this 
 /i:lnd,fo  the  Ecclefiaftical  Decrees  and  Conftitutions 
 ordain  and  teach  that  it  ought  to  be  fokmnly  kept 
 by  all  her  Children,  as  you  have  heard  at  large 
 before.'  And  as  for  particular  Dodors,  tho'  of 
 venerable  Authority,yet  their  writings  arc  no  fur- 
 ther accounted  the  doctrines  of  the  Church  thaa 
 as  they  agree  with  thofe  Canons  and  Homilies  men- 
 tioned above.  However  as  to  thofe  Gentlemen  you 
 point  at,  the  £m^  they  propofed  in  what  they  faid 
 on  this  Subjeft  was  to  encounter  Judaifm-^  Not 
 by  any  means  to  encourage  prophanenefs ^hnt  to  flop 
 fuperjlition.  The  main  thing  they  drove  at  was,to 
 difprove  the  moK(?//f)/ of  the  fourth  Commandment 
 with  refped  to  that  form  of  Words  in  which  it 
 is  there  fet  down,  and  to  ihew  that  tho'  by  the 
 Laws  of  God  and  Nature  a  Set  titne  was  to  be  fe- 
 queftred  for  the  Divine  Worfhip,  yet  the  Deter- 
 mination oithat  time^and  the  Modes  of  thatwor/^/p 
 was  left  to  the  Church  and  the  Wifdom  of  thofe 
 under  whofe  Government  we  live.  This,  I  fay, 
 was  what  they  chiefly  intended^  And  then  the 
 confequence  whiclf  they  proceeded  to  was,  that  re-- 
 creations  On  that  day  were  no  Sin,  provided  they 
 were  not  inftances  of  difobedience  to  ourSuperiors 
 either  with  reference  to  themfdves^  as  lawful,  or 
 thofe  hours  alotted  for  'em.  Some  diverftons  are 
 indeed  imfnoral  and  vicious,  and  thefe  ought  not  to 
 be  ufed  on  any  day^  much  lefson  Sunday.  Others 
 have  not  naturally  this  contagion,  yet  may  be  «»- 
 lawful^  either  becaufe  the  Aiagijirate  forbids  'em,or 
 forbids  'em  to  be  ufed  at  this  or  that  time:  and  even 
 thefe  are  finful^  becaufe  we  difobey  our  Governors 
 who  require  us  to  forbear  'em. But  there  are  a  third 
 fort  innocent  in  themfelves,  as  Walking  in  the  fields 
 or  difcourfing  with  men  of  liberal  Education  and 
 N  n  4  U^^W'J 
 
55*         'The  Sixth  Dialogue,    . 
 
 legally  inoffenfive,   as  refrefliing  the  body  and 
 leaving  little  impreflion  on  the  mind,  and  fuch 
 King  J^mes  I.   declares  dancing^  anbcry^  leaping^ 
 vaulting  ^nd  the  like  to  be,  and  which  thofe  Au- 
 thors, you  mean,  allow  Youth,   fo  far  forth  as 
 they  make  *em  (q)  fitter  for  Gods  fervke  the  rcjl  of 
 the  day^  and  for  the  works  of  their  vocation  the  rep  of  the  ' 
 %Bee\.     As  for  King  Charles  I.  it  appears  plainly 
 by  the  laws  he  made  for  keeping  the  Lords-day^ 
 that  he  had  a  very  pious  inclination  to  have  it  re- 
 verenced by  all  his  People.  But  feme  over-righteous 
 and  nice  Aiinijlers  both  in  the  Church  and  State, 
 mijlaking  the  meaning  of  thofe  Laxvs^  and  putting 
 a  greater  reftraint  on  People  than  was  intended 
 at  fir'fl,  He  fets  out  that  Declaration^  you  fpeak 
 of,,  for  the  Eafe  of  the  Subjed,  to  let  him  enjoy 
 himfelf  as  far  as  Religion  and  the  Statutes  of  the 
 Kingdom  permitted.     And  I  queilion  not,  but 
 as  this   Declaration  was  no   more  than  a  Second 
 Edition  of  what  his  Father  had  idued  out  before, 
 fo  probably  the  reafon  was  the  fame,  Not  only 
 to  put  a  flop  to  Judaifm^  but  to  countermine  Po- 
 pry  which  on  this  occalion  began  to  encreafebe- 
 C^aiife  of  the  precifenefs  of  fome  in  power  who, 
 throughout  feveral  places  of  thf^  Kingdom,  hin- 
 dring  People  from  their  innocent  diverlions  on 
 Sunday^  the  Papifis  among  us  were  thereby  made 
 to  think  that  our  Religion  was  Some  and  fullen, 
 and  fo  not  only  refufed  tfo  come  over  to  us,  but 
 on  the  account  of  this  rigour  tempted  others  to 
 renounce  the  Reformation.     Which  being  noted  by 
 King  James  in  his  progrefs  through  Lancajhire 
 ('a  County  abound  ingivith  thofe  of  the  Romi/hpev- 
 fvvalion)  he  fent  out  his  Declaration^  That  hisgood 
 People  after  the  DivineService  fwuld  not  be  dijlurbed  in 
 
 '  their  lawful  recreations' fo  as  the  fame  be  had  in  due 
 
 ■ » 
 
 and 
 
T1)e  Sixth  Dialogue,  5  5  j 
 
 and  convenient  times  without  impediment  or  let  of  the  . 
 iVor/hip  of  God.    Thefe  as  far  as  I  can  remember, 
 were  the  words  of  the  Declarations,   '''At  his 
 ^''[^King  James 2  firft  entry  to  this  Grown  and 
 <' Kingdom  He  was  informed,  and  that  too  truly, 
 "  that  his  County  of  Lancajler  abounded  more  in 
 "Popilh"  recufants  than  any  County  of  England.^ 
 "and thus  hath  Hill  continued  fince,  to  his  great 
 ''regret,  with  little  amendment,  fave  that  now 
 ''of  late  in  his  iail  riding  throughout  the  faidCoun- 
 "ty,  he  hf<th  found  both  by  the  report  of  his  Judg- 
 "es,  and  of  the  Bifhop«of  the  Diocefs,  that  there 
 'Hsfbrne  amendment  now  daily  beginning,  which 
 "  is  no  fmall  contentment  to  his  Majefty.    "The 
 "report  of  this  growing  amendment  among 'em 
 "made  his  Majelly  the  more  Sorry,  when  with 
 "  his  own  ears  he  heard  the  general  complaint  of 
 "his  people.   That  they  were  barred  from  all 
 "  Lawful  recreations  and  exercife  upon  the  Sun- 
 "day  afternoon  after  the  ending  of  all  Divine 
 "Services,  which  cannot  but  produce  Two  evils, 
 "  The  One  hindring  the  converfion  of  many  whom 
 *'  their  prielts  will  take  occafion  hereby  to  vex, 
 "  perfwading  'em  that  no  honeft  mirth  and  recre- 
 ''ation  is  Lawful  or  tolerable  in  the  Religion  the 
 "Kingprofefreth,and  which  cannot  but  breed  great 
 "  difcontentment  in  his  peoples  hearts,  efpecially  of 
 "fuch  as  are  peradventure  on  the  point  of  turning — 
 "The  Kings  exprefs  pleafure  therefore  is,  that 
 ''  no  lav;ful  recreations  fhall  be  barred  to  his  good 
 "  People  which  Ihall  not  tend  to  the  breach  of  the 
 
 "Laws  and  Canons  of  the  Church foas  the 
 
 "fame  be  had  in  due  and  convenient  time  with- 
 "  out  impediment  or  negleO:  of  Divine  fervice, 
 ^^  Dztzdidii  Greenwich  May  1^  in  the  i(^.  Year  of  his 
 '^  reign.  Now  faith  his  Son  King  Charles^  out  of 
 "  a  like  pious  care  for  the  Service  of  God  and  for 
 ^*^he  fuppr effing  of  any  humors  ^|i^t  oppofeTruth, 
 
554  ^'^^  Sixth  Dialogue. 
 
 '*^and  for  the  eafe,  comfort  aad  recreation  of  his 
 '^  well-deferving  People,  his  Majefty  doth  ratify 
 "  and  publifh  this  his  Blefled  Fathers  Declaration, 
 (r)  oiioh,  1 8.  1^33.  So  that  you  fee  in  this  the 
 reafons  thofe  Princes  and  Divines  had  to  excufe 
 recreations  on  Sunday  in  the  laft  age.  It  was  to 
 give  a  Check  to  the  Errors  of  fome  Preachers  and 
 others  then  in  being,whofe  dodrines  had  fucceeded 
 better  had  not  this  toleration  flopt  *em.  In  difputes 
 and  controverfies  it  is  aneafie  thing  to  ftrain  a  lit- 
 tle too  far,  in  oppoling  an  Extreme  coming  vio- 
 lently on  us^  (0  yet  the  Suppofition  being  true, 
 that  the  natural  jultice  of  the  Divine  Law  and 
 the  pofitive  precepts  of  Governors,  commanding 
 no  longer  fpace  of  time  for  adual  performance 
 of  religious  offices  upon  the  Lords-day  th?.n  fuch  as 
 is  both  neceflary  for  God's  folemn  Worfhip  and 
 for  the  fpiritual  Edification  of  Chriftian  People, 
 when  that  time  is  expired  and  the  fervicc  over,  if 
 Men  for  the  refre(hment  of  their  Spirits,  betake 
 themfelves  to  thofe  exerclfes  as  the  Law  either 
 expreffly  or  filently  allows,  thofe  writers  cannot  be 
 fo  much  blamed  to  let  us  both  fee  and  enjoy  our 
 Liberty  (efpecially  as  their  cafe  then  was  with 
 refpcd  to  the  obligation  of  the  fourth  Command- 
 ment and  Sabbatarian  Do^rine)  and  if  they  pro- 
 duced many  Authorities  ancient  and  modern  to 
 confirm  the  practice,  it  was  not  with  defignto  in- 
 troduce one  Error  by  baffling  another^  but  to  ftate 
 rightly  and  make  good  the  queftion  then  no  foot, 
 and  to  demonftrate  that  the  Law  of  the  two 
 Tables  was  fufficiently  obferved,  as  long  as  no- 
 thing was  done  to  injure  it  in  its  Equity.     How^ 
 
 '   ('')  lifiJJrvortbiColkcStiGm,    (s)  Bi/kop  oi  Eh  on  the  Sah- 
 
 evey 
 
Tl^e  Sixth  dialogue,  555 
 
 fiver  the  Cafe  is  now  altered  ^  And  as  the  Conjfii-  . 
 tutwnsof  this  Church  and  the  LaiM  of  the  Nation 
 are  very  ftrift  for  the  honour  of  God  (and  if  not 
 executed  by  thofe  to  whofe  care  they  are  intruited, 
 they  mufl  not  bear  the  blame:  j  So  neither  p'efs  nor 
 pulpit  afford  us  any  thing  but  what  corrcfponds 
 with  'em.  And  our  Minijlers  both  in  their  J^V/- 
 tings  and  Sermons  are  fo  tender  in  the  [cajus  re- 
 fervati  or^  reftrved  cafes  of  necefiity  and  charity, 
 (which  as  Tertullian  ^diih.  are  rather  the  Works  of 
 God  than  Man)  and  fo  wary  in  explaining  the  ex- 
 ceptions^  for  fear  they  fnould  be  ftrained  too  far  by 
 People  who  are  willing  to  indulge  thenifelves,and 
 comprehend  almoft  every  thing  with  theRomanifts 
 in  or  dine  ad  fpirltualia^  that  furely  they  cannot  be 
 fufpefted  to  give  'em  any  incouragement  for  the 
 neglect  of  this  day^y<i\\\Qh.  in  my  hearing  they  have 
 often  threatned  with  the  Vengeance  and  wrath  of 
 God. 
 
 B.  I  mull  confefs  I  have  heard  many  zealous 
 difcourfes  on  that  fubjcft,  and  it  has  exceedingly 
 plcasM  me  to  find  our  Teachers  fo  warm  in  their 
 Mailers caufe.  Particularly  the  laft  Lords-day^-2i{' 
 tcr  our  Paj}or'\\2i6.  explained  the  notion  of  the 
 Chriitian  Sabbath  (which  has  occafion'd  this  trou- 
 ble I  have  all  this  week  put  you  to)  he  came  at 
 length  to  t\\t  applications^  which  were  fo  pious  and 
 affectionate,  that  they  eafily  made  their  way  into 
 my  laeart,  and  I  hope,  through  Gods  mercy,  I 
 fhall  never  forget  'em.  The  drift  of  his  words 
 was  fatyrical  enough  and  full  of  cenfure  on  our  o- 
 miffions  this  way-  but  his  Language  was  kind^ 
 fweet  and  mannerly^  and  his  reproof  was  clothed  in 
 fnch  pajjionate  expofiulatioyis^sis,  at  once  both  chid  and 
 pleased  his  Auditory.  He  demanded  in  the  name 
 of  God,  why  they  would  be  fo  ungrateful  to  the 
 (iivine  Bounty,  who  iwd  refer ved  to  himfelf,  ri- 
 
 gorouily 
 
55^  "Th^  Stx^fc  Dialogue. 
 
 goroufly  fpeaking ,  but  the  (t)  feventh  part   of 
 time ,  when  he  might   have  juilly  claimed  the 
 Whok^  or  that  proportion  at  Icjlt  which  he  had 
 given  them  for  the  concerns  of  this  Life.  He  ask'd 
 'em,how  they  could  carry  thernrdves  with  fomuch 
 imprudence,  as  to  let  fo  (trong  an  Evidence  of  an 
 ill  Principle  efcape'em,  of  being  fo  Isvifh  of  what 
 was  not  their  oR;M,and  thereby  convince  thcWorld, 
 that  furely  fuch  Men  muft  needs  have  very  little 
 fco«<?/?yand  JM/t/Ve(and  confequently  fmall  confidence 
 or  truft  to  be  put  in  'em  j  who  in  this  remarkable 
 manner  robbed  God  of  his  due,  a  dod  fo  liberal^ 
 ^Qgood^  and  withal  fo  wlfe^  that  he  cannot  be  over- 
 reached by  any  of  our  pretences  and  fo  j'oirer/«/,that 
 his  difpleafure  muft  needs  be  terrible.  He  defired 
 to  know,  whyof  all  the  Days  of  the  Week,  this 
 was  pitch'd  upon  to  begin  a  jowrwey,  and  (as  Ibme 
 prophanely  abnfe  the  Devotion  of  the  Churchj 
 give  this  reafon,  becaufe  on  the  Lord^s-day  they 
 Ihould  in  all  likelihood  have  better  fuccefs,  and 
 more  iafety  on  the  account  of  thofe  Prayers,  which 
 the  Congregation  are  then  obliged  to  offer  to  God 
 in  behalf  of  them,  who  travel  by  Land  or  by  Water ^ 
 whereas  the  intercelTion  means  only  fuch  Perfons 
 who  do  it  by  necejjlty  and  conftraint,  which  can- 
 not be  their  Plea^  who  without  this  warrant  a^t 
 prefumptuoufly  and  travel  on  this  day  otherwife, 
 as  tliey  think,lofi:  to  'em.  He  required  a  reafon  why 
 this  Day  was  fet  apart  for 'the  taking  of  Phyfjck^ 
 wliich  as  it  is  moftly  in  its  own  Nature  a  qualified 
 poyfon^{o  it  muft  prove  Poifon  to  theBody  without 
 God's  BielTing,  and  they  took  an  odd  way  to  in- 
 vite him   to  beftow/  it.     He  admired  how  they 
 could  fo  far  miftake  the  notion  of  the  Day,  as  to 
 
 (t)  Si  voluiffet  deus  nbfolute  tut  dominiofuo,  ^otuit  plures 
 ,  dies  imperari  cultui  juo  impendendos—     '"  ■  Rivet  Exod. 
 
 M 
 
Tlye  Sixth  Vialo^ue.  557 
 
 Jleep  out  fo  much  and  idle  away  th?  remainder  of  it, 
 as  if  tliey  were  not  to  be  diftinguifh'd  from  the 
 common  Beajls  which  do  rejt  that  Day,  partly  to 
 recover  their  ftrength  for  the  following yJx,  but 
 chiefly  that  their  owners  might  have  leifure  toferve 
 their  greatCreator.ButhisBlood  rofe  at  the  naming 
 of  them  who  prophaned  the  day^  with  thofe  Fkes 
 and  excejfes  which  became  no  Day  and  noChriftian, 
 fuch  as  drunkennefs^  revelling  and  the  like.Andwhen 
 he  had  gone  thro*  thefe  and  fome  otherParticulars, 
 he  put  us  theQueftion  how  we  would  relilh  this  be- 
 haviour from  one  of  our  own  Servants,  when  we 
 had  furnilh'd  him  withfufEcient  liberty  and  plen- 
 ty, on  condition  that  within  the  compafs  of  fo 
 '  much  time,  he  Ihouid  take  care  to  feparate  a  ve- 
 ry fmall  proportion  to  do  us  Service  in,yet  not  on- 
 ly neglefts  the  prefcribed  Service,  but  every  way 
 defies  and  difgraces  us.  I  need  not  tell  you,  faith 
 he,  that  we  would  take  it  very  ill  ^  and  therefore 
 let  me  befeech  you  to  bring  it  home  to  yourfelves, 
 and  confider  your  Lord  and  Maker.  The  cafe  is 
 not  indeed  P^r^/ZeJ,  goes  he  on,  for  what  compa- 
 rifon  is  there  between  6*0^  and  Man  ?  Yet  thus  we 
 deal  with  God,  though  a  Servant  muft  not  fo  deal 
 with  his  Mafter  or  Alijlrefs.  After  this  turning  his 
 difcourfe  from  fnch  People  who  grofly  abufed  the 
 Day, to  thofe  who  make  a  Ihew  oikeeping  it,heagain 
 expoftulated ,  Whether  their  attendance  at  the 
 publick  Worlhip  was  out  of  ferious  intent  to  ferve 
 and  honour  God,  or  out  of  temporal  and  carnal 
 ends  ?  Did  they  not  come  rather  to  fee  and  be  fern 
 and  ufe  the  Church  as  an  opportunity  either  to 
 Ihow  their  own  Pride,  or  to  difcover  how  others 
 expreftit.  Was  it  not  to  hear  Mn?;  ^  to  plcafe 
 curiofity-,  to  meet  Friends  and  in  order,  perhaps 
 to  tranfad  fome  Worldly  bufmefs  ?  Was  Migion 
 any  more  than  a  CoUateral^or  Secondary  motive  for 
 what  they  did,  a  reafon  to  be  given  by  the  A-Iouih^ 
 
 but 
 
558  The  Sixth  Dialogue, 
 
 but  was  the  Heart  inr.ereffed  in  it  ?  The  humour 
 of  rambling  abroad  loothcr  Churches^  faid  he,  and 
 the  partial  coming  to  our  Own^  upon  the  rumour 
 oi  this  ox  tktf  Man's  Preaching,  are  too  viilbly  o- 
 verta6:sofour  mind  in  this  matter,  and  declare 
 loudly  enough  that  we  have  only  thzform  of  Godli- 
 nefs  and  not  the  Power -^  or  fay  rather,  neither  the 
 appearance  nor  re alUty  of  it.  hi  fine,  hefhew'dall 
 parties  the  danger  of  abiifing  the  Lord's-day^  and 
 then  concluded  with  an  affectionate  exhortation, 
 back'd  witha  Ihort  Prayer  to  God  for  his  Grace  to 
 inable  us  all  to  fpend  it  better  for  the  future. 
 
 X  1  am  glad  you  h^v.e  fo  ready  a  proof  of  what 
 I  have  been  propofmg.  The  account  you  give  of 
 it  invites  me  to  prefentyou  with  the  fight  of  an 
 Ojjice  ,  or  a  CoUeBlm  of  Prayers  and  directions 
 made  by  a  Friend  of  mine,  calculated  for  the  Lord's^ 
 day^  and  whereby  we  may  be  faid  to  fpend  the 
 day  well ,  if  we  pioully  and  carefully  ufe  it.  I 
 will  only  read  to  yon  the  Ruhricks  or  Heads  of  it, 
 which  if  you  like  I  will  lend  it  you  home  for  fome 
 time  toperufe  and  confider  the  Body  of  it. 
 
 The 
 
559 
 
 The   OFFICE. 
 
 At  Waking,  he  faith, 
 
 Lighten  tnnieEyes,OLord, 
 that  I  deep  not  in  Death, 
 O  Bleflfed  Saviour,  who 
 haft  taught  me  that  the  Dead 
 ftiall  hear  thy  Voice  ,  let  me 
 no  longer  lie  in  the  Grave  of 
 floth  ,  but  raife  me  as  thou 
 didft  thy  Servant  La:^arus  : 
 Unbind  my  Hands  and  Feet ; 
 Set  me  in  fome  good  way,  that 
 I  may  gioritie  thee ,  by  fer- 
 vingthee  this  Day  with  a  pure 
 Mind  and  Humble  Heart. 
 Lord  ,  as  thou  haft  awaked 
 my  Body  from  fleep,  fo  by 
 4hy  Grace  awaken  my  Soul 
 from  Sin;  and  make  me  fo 
 to  Walk  before  thee  this  Day, 
 and  all  the  reft  of  my  Life, 
 that  when  the  la  ft  Trumpet 
 flial!  awake  roe  out  of  my. 
 Grave,  I  may  rife  to  the  Lite 
 Immortal,tbrough  Jefus  Chrift. 
 Amen. 
 
 At  Bifing. 
 
 IN  the  Name  of  the  Father, 
 Son,  and  Holy  Ghoft, 
 i  idid  me  down  and  ilept, 
 and  now  I  rife  again,  the  Lord 
 fuftaining  me.  Blefled  be 
 hit  Name,  for  ever  and  ever. 
 AmsH. 
 
 when  ^ifcn. 
 
 Lord,  by  thy  Mfrcy 
 I  am  rifCT  out  of  my 
 
 Bed,  where  I  might  have  flept 
 in  Death,  but  that  Thou  pic- 
 ferved'ftme.  Make  it -I  be* 
 feech  Thee  a  F  efurreition  to 
 Grace  in  this  Life,  and  to  Glo- 
 ry in  the  Life  to  come, 
 through  Jefus  Chrift  who  Me- 
 rited both  for  us.     Amen. 
 
 At  pitting  on  A f par  el. 
 
 CLoth  me,  O  Lord,  with 
 the  Ornaments  of 
 Thy  Heavenly  Grace  ,  and 
 cover  me  with  the  Robes  of 
 Righteoufnefs ,  through  jefus 
 Chrift,  .- 
 
 O  my  God,  as  I  came  into 
 the  World  a  Weak  .Naked  and 
 Wretched  Creature,  fo  I  con- 
 tinue ftill,  if  deftituteof  Thy 
 Grace.  Reach  out  therefore 
 unto  me  the  unfpotted  Robe 
 of  Thy  Son's  Righteou(nefs  i 
 and  fo  Cloath  me  with  all  the 
 Graces  of  Thy  Holy  Spirit, 
 that  Thy  Image  may  be  daily 
 rcnew'd,  and  Thy  Name  ho- 
 noured by  mc  for  evermore. 
 Amen. 
 
 At  fVaJking. 
 
 OMy  denr  Saviour,  who 
 halt  opened  a  Fountain 
 for  Sin  and  for  Uncleanncfs : 
 Wafh  me  throughly  with  thofe 
 faving  Waters,  that  bein^  pu- 
 rified from  the  ftains  of  Sin, 
 and  the  guilt  of  my  Natural 
 corrmtion 
 
560 
 
 corruption,  I  may  with  the 
 more  confidence  draw  near  to 
 thy  Throne  of  Grace,and  bow 
 my  felt  before  thy  Mercy  feat. 
 O  w^(h  mc  throughly  from 
 my  wickednefi  and  cleanfe  me 
 from  my  Sin :  M^ke  mc  a 
 clean  Heirt  and  renew  a  right 
 Spirit  within  me,  a  Spirit  of 
 cleaving  itedfaltly  unto  thee 
 tiirough  Jefus  Chrilt.     dm^n. 
 
 In  bis  Clofett 
 
 OMoft  gracious  God, 
 whofe  Eyts  have  been 
 open  over  me  when  mine  were 
 (hut,  and  under  the  ftiadow  of 
 whofe  Wings  I  have  palt  this 
 Night  infafeiy  ;  I  do  with  all 
 poifiblethankfulnefs  humbly 
 acknowledge  it,  ai  thy  great 
 Mercy  that  thou  haft  not  ta- 
 ken away  my  Soul  this  Night, 
 as  in  Juftice  thou  might'it  have 
 done ,  but  hall  given  me  re- 
 fpite  and  ali'orded  me  one  Diy 
 more  to  call  upon  thy  Name. 
 
 O  Lord,  make  me  afhatned 
 of  my  former  unthanktulncfs, 
 and  wound  my  Heart  with  the 
 confideration  ot  my  own  dul- 
 ne^s,  whom  (o  many  favours 
 have  not  wrouglit  to  more  o- 
 bedicnce  ;  Give  mc  Grace  to 
 confecrate  this  Day,  and  the 
 reft  of  my  Life,  unto  thy  fer- 
 vice,  and  to  Redeem  the  time 
 at  leart  which  I  c.innotrecal. 
 
 And  O  thou,  who  turneft 
 thefludow  of  Death  int6  the 
 Light  of  the  Morning,  in'able 
 mc  Powerfully  to  cart  oft'  all 
 the  Works  of  darknefs ,  and 
 to  keep  my  Soul  fpoticfs  and 
 uiibl<iineable« 
 
 The  Office. 
 
 And  ai  thou  haft  brought 
 me  to  the  comforts  of  thisDayf 
 So  go  along  with  me  I  be- 
 fetch  thee ,  through  all  the 
 parts  and  minutes  of  my  Life, 
 that  in  all  my  ways  being 
 guided  by  thy  Counfel  here, 
 I  may  hereafter  be  received  in- 
 to thy  Glory  ,  even  for  the  , 
 Merits  of  my  deareft  Saviour  ' 
 Jefus  Chrift. 
 
 This  Day  by  the  Rcfurredi- 
 cn  of  thy  Son  my  Redeemer, 
 was  made  holy  to  us :  Give 
 me  thy  Grace,  that  I  may  keep 
 it  holy  to  thee,  through  Jefus 
 Chrift.  And  O  gracious  Jefu, 
 Ijnce  on  this  Day  more  eTpcc;- 
 aliy,  I  am  to  humble  my  felf 
 at  thy  Feet,  and  to  beg  Mercy 
 for  my  Soul,  which  ought  to 
 be  dearer  to  me  than  a  thou- 
 farid  Worlds.  Be  pleafed  not 
 to  fufter  any  Worldly  Cares  to 
 divert  or  binder  me;  Root 
 out  this  Bed  of  Thorns,  and 
 Sow  holy  Thoughts  inftead  of 
 them.  Let  me  not  be  like 
 Martha  troubled,  about  ma- 
 ny things  but  fix  me  on  the 
 one  thing  needful,  that  fo  ha- 
 ving chofen  the  better  part, 
 it  may  never  be  taken  from 
 me.  Counfel  me,  govern  me, 
 Jead  me  in  the  way  I  fhould 
 go,  or  e'fe  I  (hall  wander  trom 
 rtiee  into  Infinite  Errors ! 
 
 O  polfcfs  then  all  my  bodi- 
 ly Senfes,  that  my  Sinful  af' 
 fe(51:ions  may  find  no  place. 
 Leave  me  no  more  to  my  own 
 weaknefs  whereof  my  frequent 
 falls  have  given  me  many  and 
 fad  Experiments. 
 
 Reftrain 
 
Th 
 
 lR.eftrain  tliofe  inclinations 
 to  which  my  Nature  is  chiefly 
 prone ,  that  their  violence 
 may  never  have  Power  over 
 me  to  make  mis  fwerve  from 
 thy  holy  wili 
 
 Let  not  the  corruption  of 
 thefe  evil  times  prevail  upon 
 me,  but  keep  me  trom  the 
 j^lattering  and  lying  Lips, 
 the  Prophane  and  Blafpheming 
 Tongue ;  (top  ray  Ears  and 
 Ihut  up  my  Heart  againit 
 them. 
 
 Strike  ftich  an  awfii!  reve- 
 rence into  niy  Soul ,  that  I 
 may  Watch  over  all  my  alli- 
 ens, and  cartfully  avoid  what 
 ever  may  be  dangerous  to  my 
 felf,  pernicious  to  others,  or 
 any  way  difplearing  unto  thee, 
 that  fo  living  in  thy  fe.ir  I  may 
 die  in  thy  hivour,  reft  in  thy 
 peace,  and  reign  with  thee  irt 
 thy  Glory.world  without  end. 
 
 Or  thus. 
 
 OAlirighty  and  moft 
 BiefTed  God,  Lord  of 
 Heaven  and  Earth,  who  mak- 
 clt  the  out-goings  both  of 
 Morning  and  Evening;  By 
 whofe  aloae  bounty  it  is,  that 
 I  have  thii  Day  added  to  my 
 Life,  and  by  whofe  good  hand 
 iipon  me  thy  Creature,  I  am 
 awaked  out  of  my  laft  Nights 
 lleep  and  being  rifen  prefent 
 h-iy  felf  before  thee  :  I  hum- 
 bly bow  to  t  ec  my  knees, 
 and  therewith  my  Heart  and 
 Soul,  and  defire  with  all  that 
 is  within  me  to  adoic  thy  Blef- 
 fed  Wajelty. 
 
 00 
 
 Ojftce.  ^6i 
 
 But  moft  unworthy,  and  o& 
 my  felf  moft  infufficient,  ami 
 I  to  perform  unto  thee  any 
 Wbrfhip  or  Service.  What  is 
 dnil  and  aflies  (and  fuch  am 
 I  if  I  were  innocent)  to  take 
 upon  me  to  fpeak  unto  the 
 Lord?  But,  O  God,  lama 
 guilty  Wretch ,onc.  whom  it  be° 
 Cometh  to  Itand  afarofi",  a;jd 
 fiiame  covering  my  Face,  to 
 Cry  unclean  ,  unclean.  M/ 
 Soul  is  naturally  over- run  with 
 Lufts ,  as  with *an  Univeifil 
 Lepro'ic:  There  is  no  found 
 part  in  me.  My  Life  is  as  cor- 
 rupt as  my  Heart.  My  Child- 
 hood and  Youth  have  not  only 
 been  vanity ,but  Sin.Ihavc  done 
 nothing  elfe  therein,  but  ful- 
 hlfd  the  defires'of  rtiy  Flefh 
 and  Mind.  ^  My  corruptions 
 have  only  grown  with  me: 
 And  my  Sins  iince  become  fo 
 nluch  the  m.ore  Sinful,  by  hovv 
 much  the  more  kfio^flcdge  I 
 have  had  of  thy  Will ,  iind 
 Strength  and  Engagements  to 
 have  perfoirmed  it. 
 
 To  this  very  Day,  as  indeed 
 I  ever  have  done,  I  daily  break 
 thy  holy  Laws  in  Thought, 
 Word  and  Adiions,  by  choo- 
 (ing  vvhat  thou  haft  forbidden, 
 and  negkr^ltng  what  thou  haft 
 Commanded.  In  all  my  ways 
 J  moft  miferably  Tranfgrels, 
 My  very  fleep  it  felf,  O  Lord, 
 is  not  innocent.  Nor  is  it  thui 
 only  in  the  comrrlon,and  more 
 ordinary  Atftions  of  my  Life 
 Thofe  tew  good  Dcedi,  which 
 I  do,  have  many ,  not  only 
 Infirmities,  but  Sins  in  them  : 
 And  I  have  need  to  repent  dt 
 xny  very  RigbteoufneG. 
 
56i  TI?eOfice. 
 
 Yet,  0  Father  of  Mercies,    together  with  the  comfortable 
 
 thou  art  (till  kind  to  the  un- 
 thankful and  the  evil.  I  ac- 
 knowledge my  felf  to  have  a- 
 bundantly  Experimented  that 
 gracious  property  of  thine. 
 
 For  notwith'.^anding  my 
 daily  provocations  againlL  thee, 
 thou  ftill  heapeft  Mercy  and 
 Loving  kindncfs  upon  me.  All 
 my  contempts  and  defpiling 
 of  thy  Spiritual  favours,  have 
 rot  yet  made  thee  withdraw 
 them,  but  in  the  riches  of  thy 
 goodnefs,  and  Long-fuffering 
 thou  ilill  continueit  to  me, 
 the  offers  ot.  Grace  and  Life  in 
 thy  Son. 
 
 And  all  my  abufes  of  thy 
 temporal  Blellings  thou  halt ' 
 rot  punifhed  with  an  utter  de- 
 privation of  them,  but  art  liill 
 pleafed  to  nfiord  me  a  liberal 
 portion  of  them.  My  Sins 
 yeltcrday  thou  haft  not  repaid 
 as,  juftly  thou  mightell ,  by 
 fweeping  me  away  with  a 
 1\\  ift  deltruiilion,  and  taking 
 my  Soul  this  Night  from  me, 
 but  baft  Ipared  and  preferv'd 
 me  according  to  the  greaUiffi 
 ©f  thy  Mercy. 
 
 What  reward  fl^all  I  give 
 unto  thee  ,  O  Lord,  for  all 
 thefe  thy  benefits.^  Wlint,  0 
 my  God,  am  f  able  to  otier 
 thee  ?  Yet  let  me  fay,  Blelfed 
 be  thy  holy  Nnme  for  ever. 
 Let  Fleaven  and  E-^rth  praife 
 thee  for  all  thy  unfpe.'^kable 
 Mercies.  And  be  thou  pleafed 
 to  acceptotthat  Praife,  which 
 thy  Poor  Servant,  hereby^  re- 
 turns thee  (as  well  as  he  can 
 for  them  all ;  and  particularly 
 for  this  laft  Nights  refrtfhings, 
 
 reftoring  him  to  the  injoyment 
 of  Day  j  grant  me  thy  fpecial 
 Grace,  that  I  may  fpend  my 
 time  to  thy  Glory,  and  may 
 be  all  this  Day  long  in  thy 
 fear.  Keep  me  that  I  fall  into 
 no  Sin  nor  run  info  any  dan- 
 ger. And  accept  thou  this 
 my  Morning  Service,  together 
 with  me,  who  here  devote  my 
 ftlf  to  thee,  through  my  Sa- 
 viour Jefus  Chrift ,  in  whofe 
 name  I  further  pray ,  as  by 
 him  taught,  when  I  pray,  to 
 fay. 
 
 Our  Father^  &C. 
 Amen. 
 
 Then  calling  his  family  to- 
 gather^  he  reads  the  Li- 
 tany  which  he  lookj  on^ 
 in  It  felf  a  compleat 
 piece  of  Devotion  ,  in- 
 fei-fino;  the  Colled  for 
 the  Day  with  the  other 
 two  far-peace  and  grace, 
 which  being  over,  he  re- 
 turns to  his  Ciofet,  and 
 hejiowtng  fame  time  in 
 reading  a?id  meditation, 
 he  concludes  tpith  thif 
 Piayer. 
 
 OLord,  fronn  whotn  the 
 Preparations  of  the 
 Heart  are :  The  hour  now 
 draws  near,  which  being  holy 
 unto  thee ,  I  am  to  fpend  in 
 thy  more  folcmn  Worfhip. 
 Let  the  ertu  (ions  of  thy  Grace, 
 both  upon  me  and  all  the  Con- 
 gregation of  thy  People  be  ve- 
 ry plentiful,  ji-et  my  Heart 
 be  fixed,  and  none  either  vain 
 or  Worldly  Thoughts  lodge 
 within 
 
7he 
 
 within  me.  Quicken  me  with 
 thy  holy  Spirit    that  I    may 
 draw  near  unto  thee  with   a 
 true  Heart ,  and  be  fervent  in 
 Spirit  in   thy  Service;      and 
 with  a  good  and  honelt  he;irt 
 receiving  thy  Word,  may  iin- 
 derlfand  and  keep  it  ,    and 
 bring  forth  fruit  with  patience, 
 and    unto    perfedion.      Re- 
 member thy  Servants  who  are 
 to  difpence  thy  myfteries  un- 
 to thy  People;  And  efpecially 
 him  upon  whofe  teaching;  I  am 
 to  wait.     Pardon  his  frailtit-J, 
 open   his  Mouth ,    guide  hi* 
 Mind  and    Tongue,   that  he 
 may  drhver  thy  truths  in  the 
 Demon  drat  ions  of  thy  Spirit  .- 
 And  let  thy  Work  fo  jirofriCr 
 in  his  hand,  that  liofh  he  him- 
 felf  and  we  his  hearers  may  be 
 built  up  in  our  molt  holy  fiiith 
 to  the  perfeding  of  thy  Church, 
 and  the  Eternal  Glory  of  thy 
 Name  thereby,  through   our 
 Lord  and  Saviour  Chriit  Jefus. 
 
 Going  to  the  Church,  he 
 hath  thit  [Joort  Ejacula- 
 tion, 
 
 Lord  I]ovetiie  Habitati- 
 on of  thy  Houfe ,  and 
 the  Place  where  thine  Honour 
 Dwclleth— 
 
 Entring  the  Door,  he  faith, 
 
 HO  W  dreadful  is  this 
 Place  ?  This  is  none  o- 
 ii\n  than  the  Houfe  of  God, 
 and  this  is  the  Gate  of  Hea- 
 ven. 
 
 Getting    to  the  Pctv  ,  he 
 l^ieels  and  faith. 
 
 OLord  I  am  come  into 
 thine  Houfe  ,  even  on 
 Oca 
 
 Ojfke.  j^i 
 
 the  multitude  of  thy  Mercies, 
 and  in  thy  fear  wiy  I  Worfhip  ' 
 thee ;  O  Blefj  me  that  I  may  ; 
 And  grant  that  my  attendance 
 here  may  be  fnr  thy  honour, 
 and  my  ownSalvatidn, through 
 Jefus  Chriit.     Amsn. 
 
 Before  the  fervice  bgins, 
 ifhile  the  Congrej^ation 
 is  getting  tcgethi-r  ^  he 
 either  tmploies  hitnjslf 
 in  rending  fame  fortiori 
 of  the  Bible^  or  m  chefs 
 Prayers. 
 
 OLoi-d  God,  I  am  come 
 hither  to  Worfhip,  to 
 pray  to  thee.  Stir  up  my 
 Memory,  to  remember  thai 
 Thou  art  prcfent ;  Fix  my  in- 
 tentions upon  thee,  upon  thee 
 aione:  Awaken  my  under- 
 ffanding,  to  conlider  what  I 
 am  about,  and  who  I  ^m  to 
 fpeak  to ;  But  above  all  in- 
 flame my  affedions,  that  my 
 Heart  being  fet  on  Fire  with 
 thy  Love,  my  Prayers  may 
 participate  of  that  fervency, 
 and  be  accepted  of  thee  for  his 
 fake,  who  came  to  fend  this 
 Fire  on  the  Earth,  evenjefuJ 
 Chriit  my  Saviour. 
 
 O  gratious  Father ,  what 
 thanks,  what  praifc  cm  J  offer 
 to  thee  for  raifing  me  to  this 
 honour,  of  entring  into  thy 
 prefence  as  a  Son,  and  con- 
 verjing  with  thee  on  the  Earthy 
 with  the  fame  freedom,  as  the 
 Angels  do  in  H'aven.  O  grant 
 me  thy  Grace,  fo  tomakead^ 
 vantage  of  this  Divine  privi- 
 lege, that  my  Sins  may  ne- 
 ver ra<ike  mc  forfeit  it,  b.it  ra'- 
 tbef 
 
5<54 
 
 Jhe    Ofu 
 
 ther  by  a  devout  and  humble 
 nfeof  it,  acquire  to  my  fcif 
 daily  new  degrees  of  thy  fa- 
 vour, til!  thou  haft  brought 
 ttie,  thy  unworthy  Son  to  that 
 ihcofruptibleInheritance,which 
 Cdti  have  neitlifr  iijcreafe  nor 
 end. 
 
 I  confefs,  O  Lord,  it  it  an 
 excefsofboidnefs  in  one,  that 
 I  fo  poor  a  Worm  ,  fo  vile, 
 fo  contemptible  a  Creature 
 fliould  prefume  to  fpeak  to 
 thee  :  Yet  be  not  angry  with 
 me  fcr  thii ;  For  it  is  not  be- 
 'Cau(e  I  value  my  felf  more 
 f han  Abraham  did,  (iox  if  he 
 were  dud  and  afhes,  what  am 
 I?)  But  becaufe  I  dare  not  un- 
 dervalue thy  Mercy ,  that  I 
 m.ike  my  humble  approaches 
 to  thee ;  Behold  I  am  nothing 
 in  my  ov;n  Eyes,  O  let  me  be 
 foiuething  in  thine  :  And  dif- 
 dain  me  not  when  I  fpeak  un- 
 to thee  for  Chrift  his  fake. 
 
 But  O  moft  great  God,what 
 fhall  I  fay  in  thy  prefence, 
 tvhen  I  pray  to  thee  ?  By  what 
 ritle  (ball  I  call  thee  ?  Or  how 
 (hall  I  ("ufliciently  adore  thee  ? 
 If  I  ilile  thee  a  Judge,  I  adore 
 thyjul?ice  :lf  a  Mailer  I  know 
 my  obedience  :  If  I  call  thee 
 my  Saviour  I  acknowledge  thy 
 Mercy;  whatfocver  Name  I 
 ufe,  I  find  caufe  enoqgh  of 
 reverence.  And  iince  there- 
 fore now  I  appear  before  thee, 
 to  pay  the  trii)Uteof  Adorati- 
 on, by  a  thoufand  titles  du'e  to 
 thee,  let  thy  truth  direifl  me, 
 and  thy  Spirit  guide  me,  that 
 I  may  fo  ado^'e  thee  in  Spirit 
 and  in  trutli,  as  thourequireft: 
 iind  that  all  the  inward  tacul- 
 
 ties  of  my  Soul ,  may  be  (o 
 many  fiery  Tongues    to  fet 
 forth  thy  praife  for  evermore. 
 Moft    mighty  God,    who 
 haft  not  only  permitted,  but 
 invited  us  needy  and  miferable 
 Creatures,  toprefentourPiti- 
 tions  to  thee  ;  Oh !    Let  me 
 fet  a  true  value  on  this  moft 
 incftimable  Privilege.    I  come 
 unto  thee,  O  Lord,  as  a  worm 
 to  my  Soveraign    Maker ;  I 
 come  as  an  heinous  Offender 
 to  a  juft  and    fevcre  Judge  : 
 Let  I  pray  thee  my  Addrefft  $ 
 in  thy  Houfe  be  with  a  reve- 
 rence, fome  way  anfwerable  to 
 thine  awcful  Majefty;  Give  me 
 an  Hearty  defire  to  pray,  and 
 fucb  a  pure  intention  and  fix^- 
 ednefs  of  mind  upon  thee,  that 
 J  may  no  more  incurr    the 
 guilt  of  drawing   nigh  unto 
 thee,  with  my  Lips  wherv  my 
 Heart  is  far  from  thee.    But 
 may  fo  ask  that  I  may  receive, 
 fo  feek  that  I  may  find  ,  fo 
 knock  that  it  may  be  opened 
 unto  me ;  That  fo  from  pray- 
 ing   to  thee  here,  I  may  be 
 tranflated  to  the  praifmg  thee 
 Eternally  in  thy  Glory  hereaf- 
 ter, through  Jcfus  Chrift  our 
 JLord. 
 
 OLord,  who  though  thou 
 Dwelleft  not  in  Temples  made 
 with  hands,  yet  haft  promifed 
 to  meet  and  Blefs  thy  People, 
 where- ever  thou  halt  recordeil 
 thy  Name ;  be  pleafed  to  be 
 gracioudyprefent  to  me  thy 
 Servant,  and  to  the  Congrega- 
 tion, which  fhall  here  allem- 
 ble  themfelves  ^this  Day  for 
 thy  Worfhip.  Pardon  every 
 one,  who  hath  not  prepared 
 himfclf 
 
Tk'  Ojfi 
 
 tee. 
 
 5(Jf 
 
 iiimfelf  according  to  the  Pre- 
 paration ot  ^hc  Sandruary. 
 Quicken  us  M  for  thy  Name 
 fake.  Teach  us  to  do  thy 
 Will,  and  build  us  up  in  our 
 moft  holy  Faith,  through  Je- 
 fus  Chrift  our  Lord. 
 
 I  am  come,  O  Lord,  into 
 thy  prefence  upon  Work, 
 which  no  one  hath  more  need 
 to  do  than  my  fclf.  To  con- 
 ^dermy  ways,  and  repent  of 
 my  Sins  and  turn  to  thee.  But 
 I  have  an  hard  Heart,  not  apt 
 to  relent ;  and  dry  Eyes,  fuch 
 at  ieaft  which  feldom  flied 
 Tcari  for  my  Sinsj  O  that 
 thou  would'ft  bow  thy  Hea- 
 ven* and  come  down,  and  melt 
 my  Soul  in  fuch  Godly  forrow 
 which  might  Work  repentance, 
 not  to  be  repented  of.  Open 
 my  Eyes  and  help  me  to  fee 
 into  my  Heart.  BriRg  my 
 Sins  to  remembrance  and  fet 
 them  in  order  before  me,  that 
 an  holy  Ihame  and  confufion 
 may  cover  my  face  for  them, 
 and  beholding  my  contrition 
 ,  may 'ft  accept  it ,  and  both 
 pardon  me  andalFift  me  here- 
 after by  thy  Grace,  that  I 
 ^  may  live  more  Godlily ,  righte- 
 ^  oudy  and  foberly ,  in  this 
 prefent  World,  and  attain  un- 
 to Bleifednefs,  with  thy  felf, 
 in  the  World  to  come,  through 
 the  Merits  of  Chrift  Jefus,  my 
 Lord  and  Saviour. 
 
 O  my  dear  and  Blefled  Sa- 
 viour, who  with  fo  much  zeal 
 didft  drive  out  thofe  who 
 Curned  thy  Houfe  of  Prayer 
 into  a  den  of  Thieves,  clear  at 
 thjs  time  the  Temple  of  my 
 goul,  ffom  vain  and  Sinful 
 Qo  3 
 
 Thoughts,  cafi:  out  all  wan- 
 iJering  imaginations,  leave  no- - 
 thing  behind  that  may  either 
 difturb  or  diftrad  me  in  the 
 performance  of  this  my  duty, 
 that  my  Prayers  miy  afcend 
 as  the  incenfe ;  And  thy  Grace, 
 and  Mercy  may  defcend  as  dev»- 
 to  the  faving  of  mySoul,and  t«i 
 the  Glory  of  thy  Name. 
 Amen. 
 
 Service  bew^  begun ,  he 
 leaves  off  b:s  frtvate 
 D-evetions ,  and  joins 
 fpich  the  Congregation^ 
 and  as  foon  as  the  Mp- 
 ntfierNames  the  Lejjon/^ 
 or  the  Ept/iles  and  Go- 
 fpelsy  He  turns  tmm:- 
 diately  to  the  f  laces,  and 
 faith,  as  he  always  doth 
 at  home,  tvbcn  ever  he 
 applies  himfslf  to  the 
 Scripture. 
 
 Open  thou  mine  Eyes,  O 
 Lord,that  I  may  fee  the 
 wondrous  things  of  thy  Law, 
 O  Lord  give  me  a  right  un- 
 deritanding  and  an  Heart  to 
 pradtife  what  I  (hall  now  read 
 in  this  thy  holy  Book- 
 
 The  Sermon  being  ended,  if 
 not  prevented,  by  the 
 Preacher,  hefaith^ 
 
 GRant  I  befecch,  Al- 
 mighiy  God,  that  the 
 words  which  we  have  heard  at 
 this  time  v  ith  our  outward 
 Ears,  may  through  thy  Grace 
 be  fo  grat.'trd  inwardly  inall  oug 
 Hearts,  that  they  may  bring 
 forth  in  us  the  fruit  of  good 
 living ,  to  the  honeur  and 
 
5 
 
 (6 
 
 tie  Of 
 
 firaiTe  of  thy  name,  through  Je- 
 fus  Chrift  our  Lord.      Amen. 
 
 If  it  be  a  Sacrament  day, 
 he fcre'he  comes  toChurcb 
 to  his  other  Dev.ntior,s 
 he  add.!  this  Prayer, 
 
 O  Father  of  Mercies,  who 
 from  the  beginning  liall 
 been  in  Chrili:,  reconciling  the 
 World  to  thy  reif,and  to  infure 
 as  well  as  compleat  this  recon- 
 cili.i(ion,  haft  called  the  Faith- 
 ful to  the  Communion  of  the 
 Body  and  Blood  of  thy  Son, 
 that  true  Paflbver  who  talked 
 De.iih  for  every  Man.  With 
 ^vhat  holy  hands ,  and  pare 
 and  Heavrnly  hcart,ought  I  to 
 receive  this  food  of  Life  which 
 
 •  comes  down  from  Heaven? 
 Yet,  Lord,  how  vile  and  pol- 
 liJtcd  am  I  ?  My  very  prepa- 
 rations need  Repentance,  and 
 my  Tears  forrow.  And  befides 
 the  infuSciency  of  my  Repen- 
 tance, which  I  befccch  thte  in 
 the  Blood  of  Jefcs  to  Pardon, 
 I  have  other  miferable  defecfls 
 and  dillemnffs ,  wh-'ch,  Lord, 
 I'i  thou   wUt  not  rembve ,    I 
 
 •  am  like  to  bring  with  me  to 
 thy  Table.  An  ckc  edmg  djil 
 Heart  I  carry  very  far  from 
 being  unbroken  for  my  .Sins, 
 linaHetMed  too  with  that  Zeal' 
 of  Love,  and  thaiikfulnefs  to- 
 wards r.hce,  of  Charity  and 
 fpoQ  will  towards  Mankind, 
 which  I  oiigh:  to  bring  thither 
 with  me.  That  trult  and  ^e- 
 p^ndance  which  I  cxcrcife  on 
 ihy  Mercy  m  Chrift.I  have  rea- 
 fon  to  fear  may  be  tooPrefum- 
 
 ^  i>' nous. But. Lord,thouknoweit 
 "I  pare  cnds.*vouied  to  mourn 
 
 ice, 
 
 over  and  repent  of  my  .Sim ;  I 
 h  ive  vowed  to  have  refpeiit  to 
 all  thy  Commandments, and  not 
 to  regard  any  iniquity  in  my 
 Heart.  Thefe  my  vows  of 
 Holy  Life ,  I  have  ready  tq 
 feal  at  thy  T-tble.  O  that  thou 
 by  the  Blood  and  Spirit  of  thy 
 Son  would'lt  fcal  me  to  the 
 Day  of  Redemptiooi  pardon- 
 ing all  my  pa  It  Sins,  and  by 
 the  Power  of  thy  Grace  prc- 
 frrving  me  from  future  back- 
 llidin.j's.  Make  this  BlelTed 
 Sacr^m.-'nta  Feailof  fat  things 
 unto  my  Soul.  Voiichfafc 
 me  thereby  larger  communi- 
 cations of  Grace  and  Cothfort, 
 than  ever  yet  I  received.  And 
 •  to  that  end  at  prefent  tho- 
 roughly \vafh  me  from  the 
 guilt  of  all  my  Sins  in  the 
 Blood  of  my  Saviour;  from 
 the  guilt  of  all  I  know  and 
 have  confeft  ,  and  from  the 
 guilt  of  all  my  fecret  and  un- 
 known     tranfgreliions. 
 
 O  Lord,if  there  be  any  un- 
 feen  iniquity  of  mine,  which 
 is  like  to  interpofe  and  hinder 
 good  things  from  me,  reveal 
 and  difcover  that  to  thy  Ser- 
 vant, that  by  ferious  repen-  ^ 
 tance  thereof,  he  may  obtain  * 
 the  wafhing  of  it  away,  and 
 may  draw  near  with  ?■  true 
 Heart  fprinklcd  from  an  evil 
 Confcience.  And  Lord  let  thy 
 Spirit  go  along  with  me,  im- 
 powcring  nie  from  above,  and 
 at  thofe  inffants  when  I  fliall 
 receive  that  Bread  of  Lire,  and 
 Drink  of  that  Cup  of  the  New 
 Teflament  in  my  Saviour's 
 Blood,  let  my  Heart  fo  relent 
 for  all  my  Sms,  be  fo  inflamed 
 withi 
 
n^e  of  ice. 
 
 5<5/ 
 
 with  fervour  of  Holy  refoluti- 
 ons  of  Faith,  Love,  Gratitude 
 and  moit  Chriftian  Charity, 
 that  I  may  in  nothing  behave 
 my  felf  unworthily  :  Hear, 
 O  Lord,  and  remember  thy 
 Servant  for  good  ,  through 
 that  Blood  which  he  Icngs  lO 
 be  fprinklcd  and  fatisficd  with. 
 
 In  the  Church  immediately 
 after  Sermon^  tvhiletbe 
 non-Communtcants  are 
 going  out,  he  kpccls  in 
 his  Pew,  andjatth, 
 
 ALmighty  Lord ,  who 
 hait  of  thine  Infinite 
 Meraes  vouchfafed  to  ordain 
 the  Sacrament  for  a  perpetual 
 Memory  of  that  BlelTed  Sacra- 
 fice  wh'ch  once  thou  mad'lt 
 for  us  on  the  Crofs  i  Grant 
 me  with  fuch  diligent  remem- 
 brance, and  fuch  due  reverence 
 to  Participate  of  that  holy  and 
 wonderful  Myftery  ,  that  I 
 may  be  made  worthy  by  thy 
 Grace  to  obtain  the  vertue  and 
 fruits  of  the  fame,  with  all  the 
 benefits  of  thy  precious  Death 
 and  Palfion,even  the  remiifion 
 of  all  my  Sins,  and  the  fullnefs 
 of  all  thy  Graces,  which  I  beg 
 for  thy  only  Merits,  who  art 
 my  only  Saviour,  God  from 
 Everlalting  and  World  with- 
 out end.  Amc7i, 
 
 OLord ,  our  Heavenly 
 Father,  Almighty  and 
 Everlatting  God  ,  regard  we 
 befeech  thee  the  Devotions  of 
 thy  humble  Servants,  who  are 
 juft  going  (o  ^hine  Altar,  to 
 ^celebrate  the  Memorial  which 
 Oo  4 
 
 thy  Son  our  Saviour  hathCoti- 
 manded,  to  be  made  in  re*, 
 membrance  of  his  mcoft  Blefle3 
 Pallion  and  Sacrifice;  that 
 by  the  Merits  and  Power 
 thereof,  there  to  be  now  rc- 
 p  efcnted  before  thy  Divine 
 Majelty ,  \\t  and  all  thy 
 whole  Church  may  be  made 
 partakers  or  all  other  the  be- 
 nefits of  his  moit  preciou* 
 Death  and  Pallion  ,  together 
 with  his  mighty  Refurrecftion 
 from  the  Earth,  and  glorious 
 Afcenfion  into  Heaven,  who 
 liveth  and  reigneth  with  thee 
 and  the  holy  Spirit ,  ever  on« 
 God  World  without  end. 
 Arr.en. 
 
 The  hurry  being  over,  and 
 the  way  made  clear, 
 he  haftens  to  the  rail  be 
 fore  the  Table ,  and 
 kneeling  down,  faith, 
 
 OMoft  BlelFcd  Saviour, 
 who  in  theBowelsofthy 
 Mercy  towards  Mankind,  didlt 
 net  only  offer  thy  felf  a  Sacra* 
 ficcfor  the  Sins  of  the  whole 
 World  ,  but  didft  inftitute 
 this  Heavenly  and  holy  Sacra- 
 ment, as  the  means  to  convey 
 the  benefits  of  thy  precious 
 Death  to  all  fuch  as  with  hu- 
 mility and  repentance  come 
 unto  thee.  I  bL'feech  thee  to 
 accept  this  my  humble  addrefi 
 who  here  prefent  my  felf  a 
 woful  Sinner,  I  confefs,  but 
 (uch  a  one,  who  am  heartily 
 forry  for  my  S'ns,  and  pcni'^ 
 tent  for  my  Offences 
 
 Direct  me  therefore,  O  my 
 God ,  in  this  great  adlion, 
 with  fuch  a  reverent  and  awe* 
 
5<$8 
 
 Jhe    Office. 
 
 lul  fear,  that  all  the  faculties 
 pi"  iny  Soul  may  be  attentive 
 rightly  to  apprehend,  and  joy- 
 iuily  to  receive  this  vvonderful 
 Myftery  of  thy  Body  and 
 Blood. 
 
 O  my  Lord,  I  am  not  wor- 
 thy that  thou  fliouideft  come 
 under  my  roof;  let  thy  holy 
 Spirit  therefore  before  thy 
 coming,  prepare  anddrefsup 
 a  Lodging  for  thee  in  my 
 Soul ,  cleanfing  it  from  the 
 Stains  of  Sin,  andfuticring  no- 
 thing to  abide  in  it  that  m.,iy 
 teep  thee  out ;  fo  that  being 
 wholly  poflelt  by  thee,  all  Sin- 
 ful Thoughts  and  unclean  Sug- 
 geftions,  may  not  only  pre- 
 fently  vanifh,  but  never  find 
 pntrance  more. 
 
 Grant  this,  O  myjefu,  and 
 fo  this  Day,  receive  me  into 
 thy  favour,  that  I  may  with 
 joy  receive  thee  into  my  Soul, 
 and  being  once  united  with 
 thee ,  thy  Grace  may  nevtr 
 depart  frorp  me ;  that  To  thou 
 maiit  live  m  me,  and  I  in  thee 
 for  ever.  Amen- 
 
 At  the  Offertory,  while  the 
 Mhnjter  reads  the  Sen' 
 fences,  and  the  Church- 
 Wardens  gather  the  Aims 
 for  the  Ppor^  he  faith, 
 
 OLord ,  whofe  is  the 
 Earth,  and  the  fuilnefs 
 thereof,  I  am  willing  to  oflFer 
 unto  thee  cut  of  what  by  thy 
 gift  and  B^clling  Ihave,  ibme 
 r.r.ali  teftimony  of  my  thank-^ 
 iiilnefs,  and  duty  to  be  be- 
 itowed  upon  thofc  wanting 
 .pf.fj,   whom  thy  Proyidence 
 
 has  made  the  obje;fl«  of  oui' 
 Charity ;  Be  thou  pleafej 
 through  the  Blood  of  my  Sa- 
 viour to  accept  it  and  pardon 
 all  my  vain  expence?. 
 
 And  actually  Offering,  he 
 fllentiy  faith, 
 
 BLftfTedjefu  whodidft  ac- 
 cept the  poor  Widows 
 two  Mites ;  Be  gracioufly 
 pleafed  to  accept  this  from  thy 
 unworthy  Servant.    Amen. 
 
 At  the  Confecr^tion  of  the 
 Blemsnts  he  narrowly 
 obferves  every  PaJJage 
 and  Ceremony  as  having 
 all  of  them  their  figmfi- 
 catJQK  and  ufe. 
 
 And  therefore  when  he 
 fees  the  Minifier  breakc 
 ing  the  Bread ,  he  re- 
 members horn  Chri/i^s  Bodv 
 was  torn  with  Nails  on  the 
 Ci-ofs,  when  he  fees  the  IVine 
 poured  out,  he  calls  to  mind 
 the  fpi/lmg  of  his  Blood,  and 
 then  confiders  withal,  that 
 his  Sins  contribute  to  both. 
 So  that  he  finds  by  experience  ^ 
 that  the  fight  of  thefe  things 
 tvdrl^eth  in  him  a  great  for- 
 row,  for  thofe  Sins  ,  which 
 catifed  'cm,  and  that  forrofP 
 begets  an  hatred  and  a  firm 
 refolutton  agatnjl  V/w  for  the 
 futttrc',  and  withal  tngages 
 him  to  thankfulnefs  a^id  Love, 
 and perjwades  htm  to  exprefs 
 it  by  an  univerjal  Obedience. 
 VI  his  Convcrfaticn. 
 
 He  obferves* thf  People  too, 
 
 with  what  X/'il  'V2d  earnefi- 
 
 nefi 
 
The  Ojf] 
 
 ice. 
 
 5<^9 
 
 nefs  they  take,  ^"d  eat  the 
 Bread  and  take  atid  drtnkjhe 
 Wme.  This  to  htm  figmfies 
 their  particular  laying  holdon 
 Chriji  by  Truji  and  Faith  ^ 
 Their  flpng  to  and  apprehend- 
 ing him  as  the  means  of  their 
 Salvation,  and  the  pardon  cf 
 their  Sins  tendered  to  them 
 in  this  BleJJed  Sacramefit^ 
 which  ends  in  an  holy  Medi- 
 tation. 
 
 Then  hefaith^ 
 
 OLamb  of  God  tl^at 
 takeltaway  the  Sins  of 
 the  World,  grant  mg  thy 
 Peace. 
 
 O  Lair.b  of  God  that  takeft 
 away  the  Sins  of  the  World, 
 have  Mercy  upon  me. 
 
 Grant  me,  pracious  Lord, fo 
 to  eat  the  flefh  of  thy  Son 
 and  drink  his  Blood,  that  my 
 Sinful  Body  may  be  made 
 c!e;in  by  his  Body,and  my  Soul 
 wafhed,  through  his  moft 
 precious  Blood.     Ameri. 
 
 O  Lord  God,  how  I  receive 
 the  Body  and  Blood  of  my 
 moft  Blefled  Saviour  Jefus 
 Chrift,  the  price  of  my  Re- 
 demption, is  the  very  wonder 
 of  mySouI^yet  I  firmly  believe 
 upon  the  words  of  my  Savi- 
 our, that  at  this  time  they  are 
 gracioufly  tendered  tome;  I 
 am  fure  it  is  fo,  though  I  di- 
 fpnte  not  the  manner  :  Lord 
 make  me  a  worthy  receiver 
 and  partaker  of  all  the  benefits 
 pf  this  BlelTcd  Sacrament. 
 Amen^ 
 
 Thou  haft  fald,  O  my  Jefus, 
 that  he  that  eateth  thy  flefli  and 
 drinketh  thy  Blood,  hath  E- 
 ternal  Life.  , 
 
 Behold  the  Seryant  of  the 
 Lord,  be  it  unto  me  according 
 to  thy  word. 
 
 At  eatiyjg  the  Bread,  he 
 
 faithy 
 
 lY  thy  crucified  Body,  O 
 Jefus,   deliver  mc  fron 
 this  Body  of  Death. 
 
 Then  he  adifSy 
 
 Blefs  thee  ,  O  Father,  for 
 my  Saviour  and  Lord,  the 
 Holy  JefuF.  I  adore  thee  O 
 Lord  Chnft,  with  thy  Eternal 
 Spirit.  I  acknowledge  and  be- 
 lieve thy  Body  to  have  been 
 Crucified,  and  broken  by  thy 
 Fatiier's  Wrath  for  mc ;  I  be- 
 feech  thee ,  that  through  the 
 fame,  this  Body  of  mine  may 
 befealed  to  an  Holy  and  Eter- 
 nal Life;  And  withal  I  de- 
 vote my  felf  to  thee ,  by 
 iblemn  vow,  which  by  eating 
 here  at  thyTable,!  feal  with  all 
 my  Soul  and  itrength  to  ferve 
 thee  all  my  Days.  Let  thy 
 Grace,  O  Lord,  be  fufficient 
 for  me, 
 
 At  receiving  tjge  Cup,  be 
 faith, 
 
 lY  thy  Agopy  and  Bloody 
 Sweat,    good   Lord  de- 
 liver me;    O  Let  this  B'ocd 
 purge  my   Confcience  horn 
 (iea^ 
 
570 
 
 dead  Work, 
 living  God. 
 
 The  Ojfice. 
 
 to  ferve  thcc  the 
 
 .  Hhen  SuhjoinSy 
 
 IBlefs  thee,  O  Almighty 
 Father,  O  Crucified  Savi- 
 our, OSandifyingSpirit.that 
 my  Soul  is  thus  refrefhed  I 
 acknowledge  and  believe  thy 
 Blood,  O  holy  Jefus,  to  have 
 been  flied  for  my  Sins ;  let  it 
 relt  on  me  for  Remiffion  of 
 them,  and  therein  let  all  my 
 vSim  be  wafhed  away  ,  and  I 
 fprinkled  from  all  evil  Confci- 
 ence.  Being  now  made  clean, 
 oh  that -I  may  Sin  no  more  ! 
 
 Molt  Bleffed  Redeemer,  I 
 do  truly  believe  that  thy  Body  . 
 was  Crucified,  and  thy  Blood 
 was  Ihed  out  of  thy' Body, 
 .IS  verily  as  I  have  received  this 
 Bread,  and  this  Wine  fet  a- 
 part  from  the  Bread.  And 
 that  for  the  RemilFion  of  my 
 Sins  as  well  as  any  otliers  : 
 And  I  do  believe  alfo ,  _  that 
 with  this  Bread  and  Wine  I 
 have  really  and  Spiritually  re- 
 ceived thy  precious  Body  and 
 Blood,  whereby  my  Sins  are 
 fully  wafhed  away,  and  my 
 Soul  purified  and  refedied. 
 This,  O  Lord,  I  believe,  help 
 thou  my  unbelief!    Amen, 
 
 Lord,  I  have  received  the 
 S«icrament  of  the  Body  and 
 Blood  of  my  dear  Sai(iour. 
 \l'i  Mercy  hath  given  it  me, 
 audmyF.iith  received  it  into 
 my  >Joul.    I  humbly  befeech 
 
 'thee  fpeak  Mercy  and  Pe.'ice 
 unfo  my  Gonfcience,  and  in- 
 
 •rich  me  with  all   thy  Gr.ices 
 
 which  come  from  that  preci- 
 ous Body  and  Blood,  even 
 till*  I  be  poflefled  of  Eternal 
 Life  in  Chrift.  Amen. 
 
 "Thengiving  way  for  others 
 to  come  to  the  B^H,  he 
 retires  to  his  Petf,  and 
 krieeling  faith, 
 
 ALmighty  God,  the  Foun- 
 tain   of  all    goodnefs, 
 from  whom  every  good  and 
 perfe(5t  gift  Cometh  ,    and  to 
 whom  all  Glory,  and  Honour 
 (hould  be  returned,  I  do  de- 
 fiil;  moft   heartily  to  thank 
 thee,  for  that  thou  haft  f  ouch- 
 fafed  to  feed  me,  with  the  Spi- 
 ritual Food  of  the  moft  preci- 
 ous Body  and  Blood  of  thy 
 Son,  our  Saviour  Jefus  Chrift ; 
 and  doft  allure    me  thereby 
 of  thy  favour  and  goodnefs  to- 
 wards me,   and  that  I  am  a 
 very  Member  incorporate  in 
 the  Myftical  Body  of  thy  Son 
 which  is  the  Bleflcd  Company 
 of  all  Faithful  People  i    and 
 am  alfo  an  Heir  through  hope 
 of  thine  Everlafting  Kingdom, 
 by  the  Merits  of  the  moft  pre- 
 cious Death   and    Paffion  of 
 thy  dcsr  Son,  oh  the  heighth 
 ♦and  depth  of  that  unfpeakable 
 Mercy  of  thine,  who  art  plea- 
 fed   to    admit  me  a  Sinful 
 Wretch  to  have  any  part  in 
 thofe    ineftimable     benefits, 
 which  I  have  fo  often  defpifcd 
 and  trampled  under  Foot.     I 
 am  not  worthy,  O  Lord,  of 
 that  Daily  Bread  which  fuftains 
 the  Body  i    but    thou   haft 
 mads  me  partaker  of  that  li- 
 ving Bread,  which  came  down 
 from 
 
Tl?e  Office. 
 
 from  Heaven,  which  nounfh- 
 etli  the  Soul,  and  of  vAikh 
 whofoever  eatcth,  fhall  live 
 tor  ever :  O  grant  that  my 
 Soul  may  relifli  this  Divine 
 Food  with  Spiritual  Ravifh- 
 ment'  and  Love,  great  as  the 
 flame  of  Cherubims  j  and 
 grant,  that  what  thou  haft 
 given  me  for  the  Remi/fion  ot 
 my  Sins,  may  not  by  any 
 fault  become  the  increafe  of 
 *em,  that  this  holy  Commu- 
 nion prove  not  to  me  the  caufe 
 of  Judgment  and  Condemna- 
 tion, but  may  fupport  and 
 preferve  me  in  every  Tempta- 
 tion ;  rejoyce  and  quiet  me  in 
 every  trouble,  enlighten  and 
 Itrengthen  me  in  every  good 
 'Word  and  Work;  comfort  and 
 defend  me  in  the  hour  of  my 
 death,again(t  all  oppolnions  of 
 the  Spirits  of  Darknefs.and  fur- 
 ther me  in  the  attainment  of 
 cverlafting  Salvation,  through 
 Jcfus  Chrift',     Amen. 
 
 O  Lord,  the  only  Spring 
 and  Fountain  of  all  good, 
 who  haft  this  Day  revived 
 and  quickened  my  poor  Soul, 
 by  giving  thy  Self  unto  me 
 after  a  wonderful  way  in  this 
 Blefled  Sacrament :  I  praife 
 and  glorifie  thy  Holy  Niime 
 for  this  thine  inhnite  Mercy  ; 
 befeeching  thee  to  Crown 
 what  I  have  begun  by  a  con- 
 tinual fupply  of  thy  Heavenly 
 Grace,  that  I  may  never  for- 
 get whom,  or  what  I  have  re- 
 ceived ;  but  being  puriticd  by 
 thy  Blood,  and  Itrenthened 
 by  thy  Body  againft  all  future 
 Temptations,  I  may  conftant- 
 ly  run  through  all  the  parti  cf 
 
 571 
 
 an  Holy  Life  to  the  pofTeHion 
 of  thy  gloriousKingdom,world 
 without  end,     Amcti. 
 
 Worthy  is  the  Lamb  that 
 was  flain,  to  receive  Power, 
 and  Riches,  and  Wifdom,  and 
 Strength,  and  Honour,  'and 
 Glory,  and  Ble/fing  ;  There- 
 fore Bleifing  and  Honour,  and 
 Glory  and  Power,  be  to  him 
 tbt  fitteth  on  the  Throne, 
 and  to  the  Lamb,  for  ever 
 and  ever.    Amen. 
 
 The  remainder  of  the  time^ 
 whiljl  the  Mifiijler  is  giv- 
 ing the  Sacrament  to  the 
 reji  of  the  Company,  he 
 Jpends  m  faying  the  103 
 Pfalm,  and  readttig  fame 
 other  farts  of  ScrtpturCy 
 or  Book^of  Devotionf,  With 
 Direciions  to  an  Holy  Life, 
 which  he  vftially  carries  tn 
 his  Pocket,  and  at  lajl  phe 
 Blejfmg  being  givefr^  he 
 faitht 
 
 OLord,  pardon  the  wan- 
 derings and  coldnefs  of 
 my  AtFedlions  and  Heart  in 
 this  thy  Service ;  and  deal 
 with  me  not  according  to  my 
 Prayers  and  Defcrts,  but  ac- 
 cording to  my  Needs  and  thine 
 own  rich  Mercies  in  Chrift  Je- 
 fus,  in  whofe  blefled  Name  and 
 Words  I  conclude  thefe  my 
 imperfe-it  Devotions  and  Pray- 
 ers, faying, 
 
 Our  Father,  &c. 
 
 For  thins  is,  8fc.  Amen. 
 
 Being 
 
571 
 
 Being  returned  home,  he  re- 
 tires for  a  while  into  his 
 CloJet,and  meditating  fome- 
 tirne  on  what  he  had  beard^ 
 received  and  done  in  the 
 'Churchy  he  kneels  andfaithy 
 
 IBlefs  thee,  O  Lord,  my 
 God  ,  for  the  Comforti 
 of  thy  Houfe,  from  whence 
 I  now  came  j  for  thy  awaken- 
 ing me  to  my  Duty,  for  any 
 foftningi  of  my  Heart,  and 
 fenfe  of  thy  Lotre  or  hopes  of 
 f njoying  thee  hereafter  :  Not 
 unto  me,  O  Lord,  not  unto 
 me,  who  am  a  vain  hard  heart- 
 ed, iinful  wretch  of  my  felf, 
 but  to  thy  Holy  Name  be 
 the  Praife.  Now  increafe,  I  be- 
 fecch  thee,  this  thy  goodnefs 
 to  me,  and  confirm  me  in  thy 
 Grace  evermore :  Let  me  grow 
 in  the  knowledge,  fear  and 
 lovt  of  thee ;  and  any  im- 
 preffions  thereof,  which  I  have 
 this  day  receiv'd,  fuffer  me 
 not,  (o  lofe ;  but  inable  me 
 ^  to  bring  forth  Fruit  unto  Per- 
 feifl:on,  to  the  Glory  of  thy 
 Nan)e,  through  Jcfui  Chrift, 
 my  bleflcd  Lord  and  Mediator. 
 Amen. 
 
 My  Soiil  and  al!  within  me, 
 blelleth  thee,  O  Lord  my  God, 
 for  that  Bread  of  Life,  and 
 Cup  of  Salvation,  from  which 
 I  now  come.  What  am  I, 
 that  thou  fhouldeft  feAl  me 
 from  Heaven,  and  aflumeme 
 into  fo  intimate  an  Union  with 
 .  thine  Eternal  Son  ?  I, who  have 
 trangreifed  all  thy  Laws,  a- 
 IbqfeB  thy  Mercies,  HightetJ 
 
 ^e  Office. 
 
 thy  Judgments ;  I  wjho  have 
 reftifed  thy  Calls,  refilled  thy 
 Spirits;  broken  all  my  for- 
 mer Covenants  with  thee  : 
 What  am  I,  that  thou  Hiould- 
 eft  thus  re- admit  me  into  fo 
 high  a  favour  ?  It  i$,  O  Lord, 
 becaufe  thy  Mercy  is  above  all 
 thy  Works,  and  the  riches  of 
 thy  Grace  moft  inexhauftible, 
 
 .  that  Mercy  and  Grace  I  adore, 
 I  admire;  Oh,  that  I  may  e- 
 ternally  magnifie .'  Nothing  is 
 there.  Lord,  in  me,  but  what 
 may  provoke  thy  Wrath  and 
 hinder  my  Happinefs,  How 
 grofs  were  my  unpreparednef- 
 fesfor  thy  Table  ?  How  many 
 the  wanderings,  and  how  great 
 the  dulnefles  of  my  Heart, 
 even  under  my  neareft  ap- 
 proachej  to  thee  there  !  Thefe 
 may  juftly  caufe  thee  to  hide 
 thy  Face  from  me.  And  I  can- 
 not but  blefs  thee,  that  thou 
 
 ,  haft  not  more  cftranged  thy 
 fcif,  and  inftead  of  hopes  of 
 thy  favour,  fent  me  home 
 with  a  fenfe  of  thy  Wrath  : 
 But,  Lord,  though  I  am  not 
 worthy  ef  thofe  Joys  and 
 Comforts  of  that  hiddenMan- 
 na,  which  thy  choice  and  ho- 
 lier Servants  tafte,  yet  vouch- 
 fafe  me  this  Beneht-by  the 
 Communion  of  the  Body  and 
 Blood  of  thy  Son,  that  I  may 
 receive  fuch  Grace  and  perpe- 
 tual intiuences  of  thy  Spirit, 
 as  may  enable  me  to  perform 
 unto  thee  all  my  Vcws ;  fo 
 that  I  never,  by  revolting  in- 
 to any  known  Sin,  unhallow 
 this  Soul  and  Body  of  mine, 
 which  the  Bodv  and  Blood  of 
 thy  Son  hath  toi»  Day  San^i- 
 
Th&  office,  57 J 
 
 that  the  Mtai  being 
 digejled,  he  maj  he  the 
 more  capable  to  difcharg-; 
 his  Duty  at  the  Evening- 
 Service.  The  Bell  Sum- 
 moninghim  to  Church,  he 
 goes  and  faith  as  in  the 
 Mor7itng  all  the  Prayers 
 that  are  proper. 
 
 After  Evening- Service  re- 
 turning homey  he  with- 
 draws into  the  Clofet  for 
 fome  timey  to  recolleS 
 tfhat  had  been  told  him 
 from  the  Pulpit,  and  giving 
 God  thanl{s  as  before  at 
 Noon. 
 
 Then  calling  the  Family  toge- 
 ther, according  to  the  ad- 
 vice of  St.  Chryfoftom,  St. 
 Cyprian,  and  Origen,  he 
 makes  them  repeat  what, 
 they  can  of  the  Sermon, 
 help  their  Memories  and 
 takes  care  to  apply  it,  as 
 they  are  ahle^  and  as  he 
 finds  occafion. 
 
 fied;  but  denying  ungodli- 
 nefi  and  worldly  Lufts,  may 
 lire  foberly,  righteoufly,  and 
 godlily  in  this  prefent  World, 
 and  in  that  to  come,  obtain  a 
 blelFed  Refurredlion,and  fome 
 (though  any  means)  (hare  of 
 an  Inheritance  with  thy  Saints 
 in  Light,  through  the  Merits 
 of  my  Crucified  Saviour.    A- 
 
 men. 
 
 * 
 
 Then  he  goes  to  Dinner,  and 
 
 craves  a  Biefjing  on  what 
 
 he  and  his  Family  are  going 
 
 to  eat :    And  according  as 
 
 the  Company  is,  he  has  his 
 
 I^Menfarios  Sermones^  Table 
 
 Talk  on  the  SuhjeH  of  the 
 .  Sermon,  or  what  the  mat' 
 
 ter  of  the  Meal  may  occa- 
 fion tending  to  the  Glorj  of 
 
 the  Creator. 
 Grace  ended,   he  either  pur- 
 
 fues  his   Difcourfe  as  the 
 
 Company  t?ivites  him  to  it, 
 
 or    elfe   compofes    himfelf 
 
 THis  being  over,he  proceed*  toPraciice ;  and  his  Piety  being 
 hitherto  (hown  to  God,  he  thinks  it  a  Duty  of  near  Kin 
 to  exprefs  C/j<ar/>>'  to  his  Neighbour  ',  and  this  he  doth  two 
 ways,  either  by  Vifiting  the  Stck,  or  by  relieving  the  Poor. 
 And  if  the  fame  Party  fhould  happen  (as  it  often  falls  out)  to  be 
 both  Sick  and  in  neceffity,  then  he  concludes  that  fuch  a  ones 
 Condition  calls  to  him  aloud  for  double  Compaffion  and  Care. 
 If  vifited  only  with  Sickjtcfs,  then  he  thinks  it  expedient  and 
 feafonable  to  reprefent  to  him  the  gracious  Defign  of  God  in 
 fending  this  Afflidion,  which  probably  may  be  for  a  Tnal  of 
 his  Patience  and  Reiignation  to  what  Providence  fends,  and 
 to  work  him  to  a  perfualion,  that  whatever  is  dons,  is  for  the 
 bed  ;  and  that  God  being  infinilely  wife  and  good,  has  con- 
 trived and  order'd  it  fo,  as  a  vet7  proper  means  to  benefit  and 
 fdve  his  Soul. 
 
 It  he  be  a  M.in,  whom  he  has  pbferved  to  be  reinifs  in  bis 
 Duty,  and  regardiefs  of  God  and  his  future  welfare  (in  cafe  his 
 Condition  will  bear  it}  he  puts  fuch  a  ore  m  mind  ot  his  for- 
 
 mtT 
 
574  Ttje  office. 
 
 mer  negleits ;  adrnoniflies  him  to  implore  the  Divine  Pardon 
 for  the  time  pad ;  and  to  put  on  holy  Rcfolutions  of  taking  up, 
 and  being  better  tor  the  time  to  come.  He  tells  him  withalJ, 
 that  in  all  likelihood,  this  was  the  cauje  of  his  illners,  which 
 God  intended  by  way  of  Summons  and  Alarm,  that  the  dan- 
 ger might  reduce  and  ingage  him  to  take  refuge  in  that,  whicii 
 he  had  hitherto  laid  a!)de,  t^epcntance  and  P^hgton. 
 
 If  he  be  one  who  is  found  fenlible  of  all  this  already,  then 
 he  imitates  God^s  Example,  twt  to  quench  the  fmoakjn^  Flax^ 
 nor  breal^thehruijed  R^cd.  Here  he  dtz\%  gently  with  him, 
 commends  and  confirms  him  in  his  thoughts;  perfuades  him 
 that  God's  end  in  this  Sicknefs  is  anfwered ;  wiflies  him  to  per- 
 feverein  the  Notion  he  has  got  of  the  Divine  Mercy,  and  con- 
 jures him  when  reftored  to  his  former  health  and  Itrengtli  to 
 make  good  thofe  Vov's  of  a  Ketr  Life,  which  then  he  has,  or 
 ought  to  have  marie,  /e/?  a  trorj'e  thing  fhould  come  upon  htm. 
 
 Sometimes  the  Senfe  of  God's  affliding  hand  is  drove  too 
 •far,  the  B^d  is  turned  into  a  Scorpion,  and  the  Subtile  Temprer 
 difcoverihg  an  Inclination  in  the  Patient,  to  be  forry  tor  his 
 Mifcarriages  and  Sins ,  he  rrnnfports  a  Pious  thought,  and 
 makes  it  degenerate  into  ^/<?(r/;^Oy^^/>-.  So  that,  what  at  frit 
 fet  out  for  Mercy,  is  immediately  forced  back  with  the  (ad 
 ^tvito'^  ^niinalterabte State;  that  his  Cafe  will  admit  no 
 pity  ;  that  his  heart  is  hardened  to  impenitency  ;  that  he  is  al- 
 ready fentenced,  and 'tis  in  vain  to  expedt  Pardon.  Here  my 
 Friend  thinks  rtencu.^h  to  find  the  Perfon  fo  induftrious  and 
 curious  todifled:  the  Sins  he  is  chargeable  with,and  that  the  evi! 
 Spirit  isfo  aftive  to  ahet  and  allifl  him  in  this  melancholy  work; 
 tor  his  part  therefore  he  aggravates  not  ;  he  accufesnot ;  but  if 
 he  allows  (he  leaflS'xn  to  be  deadly  without  Ti\itn\zx\QtSo  he  tells 
 h\\r\ihc gre at ejl  is  p.^rdonable  He  bids  him  remember,that  he 
 has  an  inf. nite  Reilceiner,  whom  he  difgraces  by  thinking  him 
 unable  to  intercede  with  hisFathercfteiflually  for  him. The  fhed- 
 ding  of  his  Blocd  was  price  enough  to  ranfom  Ten  thouland 
 Worlds,  for  thefe  have /»>«// J,  but  his  Merits  are  Ap«w^/e/;  He 
 fets  before  h:m  D.ivias  Adultery  ^hdMmder  ;  Jonah'sDifol't'- 
 dierjce,  and  Pcta't  Fall.  He  cannot  charge  himfelt  with 
 Sins  of  this  cotriplexion;  bur  if  he  could,  thofe  Men,  thofe 
 Sinners  are  favcd,  and  he  has  the  y try  fnyne  Saviour.  There- 
 upon he  prclles  him  to  anchor  there;  and  though  his  heart 
 conaemns  him,  yet  he  mult  not  forget  that  God  is  greater 
 than  his  heart,  and  wjU  in>brace  the  penitent  Sinner.  lie 
 exhorts  him  to  fix  his  Eye  onyj/i^s  ChnJ} ;  and  if  he  doth  noi 
 perceive  the  Lord  prefently  coming  to  him,  it  is  becaufe  he 
 mult  call  the  more,  cry  the  louder  with  the  blind^Man  in  the 
 Gofpei :  -Thou  Soti  of  David  have  mercy  on  mt.  He  telir 
 "  him 
 
Tfce  Office.  575 
 
 him  for  hii  Comfort  that  his  Remorfe  if  one  part  of  Repen- 
 tance, but  he  muft  not  ftay  there,  and  diftruft  the  Almighty 
 Goodneft,  whofe  Grace  hath  brought  him  thus  far  in  his  waff,  • 
 and  who  expe(5ls  (hould  pray,  That  he  who  has  begun  this 
 Work  in  him  would  go  further,  and  bring  it  in  due  time  to  a 
 happy  conclufion. 
 
 But  if  the  Party  has  a  greater  fenfe  of  his  outmard  Pain,  than 
 of  the  Sin  which  firft  caufed  it,  and  preferrs  the  eafe  of  his  Body^ 
 before  the  Peace  of  his  Soul,  and  fo  repines  and  murmurs  at 
 his  prefent  Condition,  then  he  judges  it  highly  necefiary  to 
 let  him  icnow,  that  what  he  now  undergoes  is  far  fhort  of  the 
 Torments  of  the  Damned  ;  and  for  that  reafon,  he  ought  not 
 only  to  fubmit  with  Patience,  but  to  be  very  thankful,  that 
 God  fo  gracioufly  fends  tbofe  to  put  him  in  mind,  and  as  it  is 
 to  be  hoped,  to  prevent  the  latter.  It  is  not  to  be  denied,  but 
 the  Pangs  and  Tortures  of  a  Fit  of  Sicknefs  are  very  unwel- 
 come to  Flefli  and  Blood,  fore  Evils  and  heavy  Burdens  to  , 
 thofe  who  are  compelled  to  carry  them.  But  would  it  not  be 
 a  lamentable  Inftance  of  God's  Favour,  to  let  a  Man  be  hur- 
 ried to  the  other  World,  without  the  leaft  Notice,  without  the 
 fhortelt  Opportunity  to  make  his  Peace  with  Heaven?  Thefe 
 Agonies  in  Sicknefs  are  the  Meflengers  of  God  to  give  him  war- 
 ning ;  and  can  he  complain  of  a  warning  intended  chiefly  to 
 keep  him  out  of  Hell  ? 
 
 Thus,  and  to  this  Etfecfl:,  he  difcourfes  with  his  fick  Bre- 
 thren, according  as  he  dif-^overs  the  Temper  of  their  Mind,  and 
 the  State  of  their  Body.  And  before  he  takes  his  leave,  he  ear- 
 neltly  defires  them  all  to  confult  their  Minifier,  who  is  ati 
 officer  of  God,  and  who  by  virtue  of  that  Office  will  be  mudi 
 more  able  to  apply  to  their  feveral  Sores  an  effectual  Cure. 
 
 If  his  Neighbour  be  poor ^  and  fuch  as  he  can  go  to,  he  lays 
 before  him  the  Uncertainty  of  Humane  Affairs,  and  the  com- 
 mon Events  of  Providence,  which  makes  a  Man  a  Prince  to 
 day,  and  to  morrow  a  Beggar.  Nothing,  faith  he,  befalls  us 
 but  by  Divine  Appointment  i  and  therefore  our  wifeft  way  is 
 to  relic  on  his  Conduct,  and  be  perfwaded,  that  though  our 
 prefent  Circumltanccs  be  very  Itreight,  yet  God  h.is  fomething 
 better  in  ftore  for  thofe,  who  hnm'!)ly  and  patiently  wait  for 
 it.  However  this  is  Matter  of  Comfort,  that  God  has  tws 
 Places  to  make  his  People  happ^'  in  ;  and  the  Poor  who  has  it 
 not  in  this  World,  has  a  furer  claim  to  the  other,  if  they  do 
 not  lay  a  block  in  the  way,  and  render  thcmfelves  incapable  of 
 what  he  intends  them  hereafter.  Blejfed  are  the  Poor,  faith 
 the  Gofpel.  Nor  do  their  wants  now  contradicft  that  faying, 
 bccaufetheir  Names  are  alrendy  entered  in  the  Boof(^  of  Life, 
 and  'tis  but  a  little  whilt,  and  they  fhal!  go  to  enjoy  what  this 
 
 Dodrine 
 
57(5  The  Office. 
 
 Dodrine  intitles  them  to.  Bat  then  they  muft  not  be  paf' 
 tiai :  They  muft  rememb"er  the  intire  Qpalification,  BleJJed 
 a^fi  the  Poor  in  Spirit.  There  may  be  Pride  in  ^igs,  and 
 Humility  \n  Purple.     And ^o  be  poor  zi\d  proud  is  a  contra- 
 
 dicflion.too  monftrous  to  be  reconciled  For  tho'   God 
 
 may  be.  inclined  to  pity  the  M.in,  yet  his  Folly  hinders  it;  and 
 while  his  Necejjittes  plead  very  pouerfully  in  his  behalf,  his 
 intolerable  Haughtinefs  difobliges  and  forces  God  to  let  him 
 continue  in  bis  low  Condition.  So  that  it  ought  to  be  the  way 
 of  thofe  under  Poverty  to  reduce  their  Spirit  to  their  prefcnt 
 Fortune,  and  be  as  humble  in  Soul,  as  they  feem  to  be  in 
 Efiatemd  Body;  and  then,  befides  the  many  other  Methods 
 of  Relief,  this  Frame  of  Mvid  .■wiW  render  their  Ccife  much 
 more  fupport^ble.  Thus,  or  after  this  manner,  he  applies 
 himfeifto  thofe  whoreLoftinefs  of  Temper  within  is  above  thtt 
 Senfe  of  their  VVnnts,  and  will  futfer  rather  than  fpeak  out 
 their  NtceiTlties,  tho'  loud  enough  in  all  refpedls,  but  fro.n 
 their  own  Mouths. 
 
 But  if,  their /^cyerwrt'wc/}  and  Sf/^we  proceed  from  ancthcr 
 Principle ;  md.  that  through  B^Pofulnefs  and  Modtjly  they 
 conceal  wh.it  they  undergo :  Here  lie  fuppofes  it  better  to  em- 
 ploy his  Eye  to  difcover  what  may  be  ferviceable  to  'em,  and 
 tiif n  take  forne  opportuity  to  convey  it  for  their  relief  with- 
 out forcing  a  btu(h  from  'em.  And  fo  he  doth  in  the  Inftance 
 before;  otherwife,  perhaps,  the  Party  had  rather  IofefheC/3d- 
 rity,  than  underlf and  from  whence  it  comes,  and  to  whom  he 
 is  beholden  for  it.  In  boh  which  Cafes,  he  follows  the  Dire- 
 ctions of  the  Gofpel,  to  make  his  Charity  z^Secret ;  That  fo 
 Godit'ho-Jccrh  ni  fecret  tnay  retvard  him  open.'y. 
 
 V/here  Pow?/-)' is  datnotons  (as  it  too  ottcn  happens)  and 
 that  hehndsthe  riecellitous  Man,  either  murmuring  at  Provi- 
 dence,  or  cenfuring  the  unconcern  and  neglcifl  of  his  richer 
 Ketahboii's.  Firft,  He  checks  him  for  his  Impi;ty  towards 
 God,  and  then  for  liis  own  Vncharitablenefs  to  Man,  which  in 
 Jullice  calls  for  the  fame  Uf.ige  from  other  People.  And 
 (faith  he)  the  r.eafon  peradventijre,  why  your  Neighbours 
 are  not  fo  kind  as  you  eKpedl,  m^y  be,  bcc.iufe  they  lind 
 you  do  not  dcferve  it,  as  being  too  rough  and  (urly  toward 
 ihcm  And  as  for  God's  dealing  with  you  after  this  man- 
 ner, it  ought  to  be  remembfcd,  that  he  could  h.ive  ma^lc 
 vour  Condition /rar/^,  and  can  yet  make  it  much  more  mife- 
 rable.  If  helwsbeenpleafe^o  ufe  you  no  better,  it  is  becaufe 
 youvNotiouof  him  will  not  "bear  it ;  and  of  this  you  give  too 
 pl.iin  a  demonltration,-  in  that  you  accufc  his  Goodnefs  and 
 Wifdom  fo  not  complying  immediately  with  your  cxpeda- 
 ttor>6,  and  indulging  your  humour.    It  concerriB'  you  to  be 
 
 eon?- 
 
The    Ojfice]  f77 
 
 contented  mthyour  Station,  and  that  is  a  Cure  way  to  mend  it ; 
 forif  you  (how  your  felf  fatisfied  with  wh.'ever  God  doth,  iC 
 will  not  be  long  but  he  v^jjl  provide  for  you  better.  Admit 
 you  were  under  the  Widoitr's  Cafe  at  Sarepta,  when  flie  had 
 only  a  handful  nf  Meal  to  drefj  and  eat,  ■  :,nd  then  expedted  to 
 die,  becaufe  of  the  Famine;  do  you  not  read  that  the  hand- 
 ful of  Meal  did  not  tvafle^  t?  or  the  Crtiije  of  Otl  fail,  tint  it 
 
 the  day  that  the  Lordfcnt  I{iin  upon  the  Earth We  haye 
 
 the  fame  God ,  and  he  has  many  miraculous  ways  to 
 increafe  the  Loaves^  and  feed  thofe  who  depend  on  him.  But 
 then  they  muft  depend  upen  him,  acquiefce  in  his  Methods, 
 believe  him  willing  and  able  to  relieve  them,  only  the  time  is 
 not  yet  come  with  refpe<5l  to  their  Good^ndhts  Glory. 
 
 There  ^re  other  poor,  whole  mind  he  may  have  no  Opportu- 
 nity to  fettle  with  Difcourfes  of  this  Nature,  yet  thefe  he  takes 
 care  to  eafe  with  his  Purfe,  and  lets  his  hand  fpeak  feafonable 
 Comfort  to  them.  But  then  by  poor,  he  means  fuch  needy 
 Perfons,  ashehitnfelf  finds  out,  rather  than  fuch  as  find  cue 
 him.  Thofe  whom  Stcknefs,  tntdtttude  of  Children,  or  fome 
 Croffes  rf  Providence,  make  all  their  Indultry,  Care  and  La- 
 bour not  fufficient  to  feed  them ;  Thofe  who  if  able,  are  very 
 willing  to  take  pains,  but  either  have  not  JVorJ^,  or  the  Pay  \% 
 too  little  to  fupport  them  ,  Thefe  ought  to  be  encouraged,  and 
 God  fometimes  makes  ufe  of  our  Mediation  to  give  them  a 
 Blelling  in  what  they  do.  But  as  for  them  who  make  Bf.-gging 
 a  Trade,  and  fpend  as  much  time  in  publilhing  their  Wants,  as 
 might  ferve  to  relieve  them  if  they  would  employ  thofe  hands 
 in  Work,,  which  they  ftretch  .out  to  receive  an  Alms  with» 
 thefe  Mens  Neceflitics  my  Friend  fufpedrs,  at  leaft  thinks  hirn- 
 felf  not  much  obh'ged  to  take  notice  of  them,  lince  their  Hun- 
 ger is  their  Fatdt,  and  not  their  Affiiclion.  The  Charity  of 
 the  Lattf  is  great ;  and  therefore  he  looks  on  an  itinerant  and 
 common  Beggar,  with  thefime  Eye  as  he  fees  a  dif obedient 
 SuhjeB,  whom  he  rnuit  not  countenance  in  an  ill  way,  fuch 
 as  Idlenefs  is,  and  which  too  often  follows,  Lying,  Stectlm^^ 
 and  Murder.  So  that  tho'  he  well  knows  he  is  commanded  to 
 give,  yet  he  is  not  to  give  blindly  and  ra(hly ;  he  nfes  his  Un- 
 derltanding  to  dired  him  in  his  Chuity;  and  tho'  as  the 
 Steward  of  God,^  he  takes  himfelf  obliged  to  dii^jofe  ot  what 
 he  is  intruiled  with  as  God'direds ;  yet  he  confiders  and  weighs 
 well  what  thofe  Dire(5tions  are,  examines  who  gre  the  proper 
 Objeds,  and  when  he  is  to  give,  and  in  a  word  fo  contrives  it 
 that  it  may  be  real  Charity ;  left  otherwife,  what  might  be 
 well  intended,  becomes  a  means  either  to  introduce  or  contiv 
 pue  fllbflbitjj  and  thereby  prove  a  Curje  inftead  of  3  BleJJing, 
 
 PP  And 
 
578 
 
 Hhe    Office. 
 
 .  And'tbeie  is  one  Inftance  more  of  Charity t  which  he  never 
 omits,  and  that  is,  on  all  Opportunities  to  remember  all  fuch 
 People  in  his  Prayers  and  therein  commend  them  to  the  Good- 
 ndi of  God,  befeeching him  that  he  won'd  be  f leafed  i-o  cnm- 
 f on  and  relieve  thevi  xnallthetr  Necejjities,  give  them  Pa- 
 tience under  their  Sufferiiigj,  and  an  happy  jjjue  out  of  all 
 (heir  Afji'Bions. 
 
 This  done  \  or  when  thefe  Works  of  the  Day  do  not  occur, 
 he  refrtflies  himfclf  either  by  gtvt^'g  or  receiving  of  a  Viilt 
 from  his  Friend  pr  Neighlx)ur,  which  he  conceives  to  be  ano- 
 ther kind  of  Charity,  and  wherebj~*we  continue  thst  Kindnefs 
 and  Love  which  God  has  made  .a  Debt  between  us,  provided 
 pur  Converfations  be  innocent,  and  becoming  the  day  ;  *  Or 
 elfehe  takes  a  Walk  into  the  Fields,  where  he  not  only  infpi- 
 rits  and  comforts  the  Body,  h\xi  beholding  the  glorious  Light 
 pf  Heaven,  the  pajjing  Clouds,  the  verdant  Eartlj,  and fmi' 
 Im^  Face  of  4: 1  things,  he  is  tranfported  into  neiv  Raptures  of 
 Devoticm ;  and  being  affe^ed  very  much  with  the  admiration 
 pf  the  Creator,  he  is  induced  to  long  for  the  time^  when  he 
 (hall  dwellwith  him,  and  behold  him  face  to  face  without 
 lihefe  inter pofit ions. 
 
 At  his  return  home  he  betakes  hirnfdf  to  his  Clofet,  and 
 there  fpends  fome  convenient  time  in  Meditation  and  Blading  ; 
 but  before  he  enters  on  that  Work,  he  faith, 
 
 OMoft  Great  and  Gra- 
 cious God,  whofe  inii- 
 nite  Mercy  it  is,  that  S  have 
 this  minute  of  my  -Life  left 
 me,  I  here  appear  in  thy  Pre- 
 fence,  lamenting  Oidly  that  fo 
 jTiuch  of  my  time  is  alre.idy 
 lolt  either  in  doing  ill,  or  do 
 ing  nothing  or  in  doing  that 
 which  hath  been  unprohtable. 
 and  vain :  O  grant  that  I  may 
 redeem  the  hours  that  are  palt, 
 and  difpofe  pf  thofe  that  are 
 to  come  in  ferving  'hee  hereaf- 
 ter with  a  devout  Heart/and 
 earnelt  and  paliionatc  Affetfti- 
 
 ons;  dr.iw  me  off  more  and 
 ■'  more  from  the  Fle.ifures  and 
 Vanities  of  this  Life ,  that  I 
 may  the  better  fettle  my  wa- 
 veiing  and  divided  Soul  upon 
 thee  alone.  And  I i nee  at  this 
 time  I  have  here  retired  my 
 fcif,  that  I  might  the  more 
 (reely  commqpe  with  my  own 
 Heart,  and  meditate  on  thine 
 Holy  Wovd,  let  thy  Blelied 
 Spirit  adrift  me,  that  I  may  not 
 only  barely  remember  what  I 
 reaa,  but  digclt  it  imo  the 
 praiflice  of  an  Holy  Life,  to 
 the  Comforts  of  my  Soul,  and 
 the 
 
 <n?T 
 
 ',     *  Siich  a  Walk  the  Rabbins  admit 
 adji'd.  J. 
 
 -Vid.  fyr.  exjuditii 
 
The   Office. 
 
 lh€  Glory  of  thy  Name,  thro' 
 Jefus  Chrift.    Amen. 
 
 After  a  tight  and  frugal 
 Supper,  he  calls  his  Fa- 
 mily to  bis  Common  E- 
 vening  Service,  conf.fl- 
 tng  of  the  ConfeHion,  fo 
 much  of  the  Abfohition 
 as  is  fit  for  htm  to  fay, 
 the  LordV  Prayer  the 
 Colledt  for  the  day,the  o- 
 ther  two  following  it  for 
 the  Evening-Prayer,  that 
 tn  the  Litany,  We  hum- 
 h\y,&c.  one  or  more  ta- 
 k^n  from  after  the  Of- 
 fertory, one  or  more  of 
 ^/jf  ^  occalional  Prayers, 
 that  for  all  Conditions  of 
 Men,  with  the  other  af- 
 ter it,the^tx\txA  Thankf- 
 giving ,  any  particular 
 one,  as  occafion  requires, 
 St.  Chryfoftom';  and  the 
 Bk-jfmg. 
 
 Then  he  goes  to  hti  Clofet,  and 
 faitht 
 
 OGod  my  cverlafting 
 Keeper,  blefled  be  thy 
 Name  for  ever-more ;  for  thou 
 madeft  me  when  I  was  no- 
 thing ,  thou  redeemedft  me 
 when  I  was  worfe  than  no- 
 thing :  Thou  haft  fo  muhipli- 
 ed  thy  Mercies  on  me  through 
 aU  the  Minutes  of  my  Life,  that 
 the  Sun  has  never  yet  rofe  or 
 fct  upon  me  without  new  Blef- 
 lingsfrom  thee.  Atid  a«  thou 
 halt  done  fo  much  for  me  al- 
 ready, for  which  I  pour  out 
 my  ?ery  Soul  Jn  Thaxikfulnefs^ 
 
 fo  in  the  fame  degree  of  loweft 
 Humility,  I  humbly  befeecK 
 thee  to  continue  thy  Care  of 
 me  thii  Night,  and  fo  to  fha- 
 dow  me  under  the  Wings  of 
 thy  Protedion,  that  neither 
 vifible  nor  invifible  Enemies,' 
 neither  Sin  nor  Danger  may 
 approach  to  hurt  me.  That  {6 
 when  the  joyful  Light  of  the 
 Day  (hall  return  again,  J  may 
 rife  in  Safety  with  an  unfpot- 
 ted  Soul  and  a  Body  fitted  to 
 be  the  Temple  of  the  Holy 
 Ghoft:  Even  fo  Lord  Jefus. 
 Amen, 
 
 o 
 
 Moft  Holy  Sather,  the 
 Searcher  of  all  hearts, 
 who  feeft  my  down-lying  as 
 well  as  up-rifing,  Darknefs  and 
 Light  being  both  alike  to  thee. 
 Let  that  Eye  of  thine  which 
 never  flumbercth  nor  fleepeth^ 
 which  hath  been  open  upon 
 me  this  Day,  watch  over  me 
 this  Night  '■  Let  nothing  di- 
 fturb,  or  make  me  afraid.  Let 
 none  of  the  Sins  of  the  Day  lie 
 down  with  me,  nor  ever  ap- 
 pear againft  me.  Vouchfafe 
 my  Body  due  Refrefhment, 
 and  let  my  Soul  have  her  Songs 
 in  the  Night ;  keep  both  from 
 ill  the  Works  of  Darknefs,  and 
 let  me  be  ever  with  thee,  O 
 Father,  both  here  and  hereaf- 
 ter, thro' thy  Son  my  Saviour 
 Jefuf,  Chrift,  in  whofe  Name 
 and  Words  t  further  pray, 
 
 Our  Father,  8cc. 
 
 Arnen; 
 
 P0 
 
 4t 
 
jSo  Tfce  Sixth  Dialogue, 
 
 JefusChrift,  whc  was  crucified 
 
 yit  undrejftng^  heConfiders  and  laid  in  the  Grave  forme,  I 
 
 the  time  conwig  when  lay  me  down  to  reft.  He  blefs 
 
 his   Body    tmijl   return  me  and  keep  me!  Hefaveme, 
 
 naked  to  the  Duji.   And  arid   raife  me  up    again,  and 
 
 tins    Though    confirms  bring  me  at  laft  to  Life  Etcr- 
 
 him  more  in  bis  ^efolu-  nal.     Amen, 
 tioris   of   bettig   bumble 
 a»d  penitent — ~  Lywg  dottfn,  he  faith. 
 
 Entering  Bed,  hefaitby  Have  Mercy  on  me,  Lord, 
 
 now,  and  at  the  hour  of  death. 
 Ib  the  Name  of  our  Lord    Amen. 
 
 Th  End  of  the  Offce. 
 
 ifiis  is  his  Pradice  every  Lords-day -^  and  he 
 reaps  the  benefit  of  it,  for  as  he  Is  a  Reli- 
 gious^ fo  he  is  a  thriving  Man^  God  profpering 
 his  Concerns  and  Buiinefs  all  the  rejl  ef  the  Week^ 
 becaufe  he  is  fo  jolt  to  him,  and  makes  this  good 
 hgtnnmg  of  it. 
 
 B.  I  have  one  objection  againfl  him,  and  that 
 is,  I  find  he  begins  the  Sabbath-day  from  his  waking 
 in  the  Morning ,  whereas  I  expeded  fomethin^ 
 antecedent  to  that  by  way  of  Preparation  to  this 
 great  I>ay  ,  and  which  ought  to  be  done  the 
 Evening  h^tovQ -^  and  fo  much  theTather,  becaufe 
 anciently  the  [>ay  was  reputed  to  begin  at  -|-  Sa- 
 turday  Evening^  and  fo  to  continue  to  the  Evening 
 following,  as  appears  from  the  Canons  of  divers 
 Synods^  and  the  Opinion  of  feveral  old  Dodors. 
 
 j^.  True:^  feeing  the  Lord's-day  is  to  be  kept 
 Holy,  that  is,  to  befpent  in  the  Service  and  Wor- 
 fiiip  of  God,  for  wl^ich  it  is  fet  apart,  it  doth 
 
 I  Dies  Dominicus  k  Vefperaufq;  ad  vefperamfervetur^SiC. 
 >vliich  is  the  fubftance  of  divers  Councils.  Nos  Chmmicam  a 
 Jfcr eSabht I  aufpicamur.  A^igr^c  TtuxiiK      ^ 
 
 con- 
 
The  Sixth  Dialo^iie,  5  8 1 
 
 concern  us  to  confider,  how  we  may  fpend  it  in  a 
 way  molt  complying  with  that  its  delign.  And 
 we  fhall  eafily,  upon  the  very  confideration  of  the 
 nature  of  God's  Worfhip,  be  convinced,  that  it  is 
 in  a  manner  impoffible  for  us  to  Sandlifie  it  duly 
 if  we  come  unto  it  hot  and  reeking  from  our 
 Worldly  bufinefs.  "  For  being  we  are  to  worfhip 
 "God  in  Spirit  and  in  Truth  with  all  our  Mind, 
 "  Soul  and  Strength  ,  and  in  a  word  with  our 
 "  vvhole  Man ;  evident  it  is,  we  Ihall  not  be  able 
 "  fo  to  do,  while  our  heart  yet  remains  unempti- 
 "  ed  of  the  World  :  And  being  unfit  to  worfhip 
 "  God,  we  are  not,  while  fo,  in  a  due  ftate  to 
 "fanftifie  this  Day.  And  therefore  the  Sanfti- 
 ^  "  fication  of  the  Lord's-day,  is  to  begin  with  Pre- 
 "  paration.  And  it  depends  much  on  thefe  En- 
 *'  quiries.  Firft,  Whether  there  be  not  fome  Sin 
 or  fad  Mifcarriage  of  the  Week  pafl:,which  lies  un- 
 repented  of,  and  fo  may  blall  our  next  Days  per- 
 formances. And  if  there  be,  •  what  are  the  aggra- 
 vations and  nature  of  it  ?  that  fo  we  may  be  able 
 to  exprefs  our  Repentance,  and  make  Refiimion^ 
 Reconciliation  or  the  like,  as  we  find  there  is  need 
 of  it;  Then  take  care  to  empty  our  Heads  and 
 Hearts  of  all  worldly  and  diftraAing  thoughts,  and 
 adjourn  them  to  a  Day  better  becoming  them. 
 And  in  a  word,  fo  to  fettle  our  Affairs,  that  nei- 
 ther our  felves  nor  Families  rtay  have  any  avoca- 
 tions or  matters  to  call  away  our  Minds  from 
 the  Holy  Duties  the  next  Day,  to  be  expreft  to- 
 wardsG'o^and  ox^x Brethren.  This  indeed  is  to  be  done 
 by  us  every  Saturday  Night  ^  and  a  good  Man  cannot 
 fafely  goto  Bed  till  all  this  is  over.  And  if  you  will 
 have  it  rather  a  looking  forward  to  begin  the  New 
 fref^,than  th^Recolle^ion  of  our  felves, to  fee  how  we 
 have  fpent  the  other,  and  ^preparation  to  the  firlt, 
 rather  than  calling  an  Eye  backward^  for  the  fet- 
 tling of  our  Accounts,   and  for  concluding  well 
 
 the 
 
5  8 1  The  Sixth  Dialogue. 
 
 the  latter^  the  thing  is  the  fame  j  and  as  for  its 
 Name  we  will  not  quarrel  about  it.-  And  if  done 
 in  a  way  of  provilion  for  Sunday^  the  delign  is 
 Pious,  and  I  very  much  commend  it  as  a  Chrijlian 
 Duty.  And  if  my  Friend  has  omitted  it  under 
 that  Stile^  I  am  very  fure  it  is  not  becaufe  he 
 doth  not  behave  himfelf  according  to  thofe  parti- 
 culars I  mentioned,  but  he  would  not  be  fufpedted 
 to  incline  to  Superftition ,  and  lay  too  great  a 
 ftrefs  on  that  Nominal  Preparation  fo  loud  from  the 
 Mouths  of  fome  People,  .whom  the  Sabbatarian 
 Do^rine  hath  not  a  little  engaged,  and  who  here- 
 in follow  that  French  Priejl^  whom  I  had  occafioa 
 to  fpeak  of  before,  and  who  according  to  a  Law  of 
 Canutus  to  xht  fame  purpofe,  began  the  Feftival 
 from  Th'-ee  in  the  Afternoon  -j-  on  Saturday ,  and 
 continued  it  to  Stm-riftng  on  Monday  Morniyig  : 
 which  was  a  flight  beyond  tbejews,  who  reckoned 
 thcD:^)' from  Evemng  to  Evening^  Levit.  23.  32. 
 
 And  no  more  doch  the  Letter  of  the'  Law  of 
 Afofes  call  for,  requiring  the  Sanc1:iiication  of  eve- 
 ry Seventh  Day.,  which  if  we  underftand  in  the 
 Natural  Scnk.,  as  confilling  of  24  hours  whether 
 it  commences- from  Evening  with  the  Athenians  and 
 Jews  or  from  Sim-rifing  with  the  Chaldeans  ^  or 
 from  Noon  with  the  Egyptians.,  or  Md-night  with 
 the  Romans^  (  whom  we  follow,  and  thereupon 
 begin  the  Lord's-day  immediately  after  1 2  on  Sa- 
 turday Night., )  provided  we  devote  this  propor- 
 tion of  time  to  theHonour  of,God,  €\t\\z\' negatively 
 in  forbearing  all  Servile- Work,  ov  pfitivclym 
 doing  fud'i  things,  as  exprefs  and  fet  forth  the 
 Service  of  the  Day,  we  fuppofe  Sunday  fully  enough 
 obfervcd,  without  exceeding  the  common  limits 
 of  a  Natural  Day  ^  norMo  we  think  it  in  any  wife 
 
 ■^Frcm  Eight  a  Cleck^  on  Saturday   Night,  to  Monday 
 M  rsi  ning.  L  C. j.  Haiti. 
 
Tlye  Sixth  Dialogue.  5  S  j 
 
 necefTary  to  borrow  from  the  days  before  and  after 
 it,  to  make  it  longer,  than  the  Commandment  it 
 felf  has  prefcribed:  But  it  is  not  unlikely,  but  if 
 we,  according  to  its  Equity^  take  it  for  a  Civil  Day 
 from  Morning  to  Evemng^  from  the  Rifing  to  .the 
 Setting  oi  xh^  Sun^  or  from  the  hour  \\t  begin  to 
 work  to  Bed  time^  if  we  keep  the  Day  with  thcfe 
 terms  or  bounds,  it  agrees  very  well  with  the 
 words  of  the  Precept,which  {aith,5/.v  daysjlialt  thou 
 labour^  but  thefeventh  day  is  the  Sabbath  of  the  Lord 
 
 thy  God So  that  the  Seventh  Day  is  to  take 
 
 its  meafure  from  the  length  of  the  other  5/.v^  and 
 \s  much  of  thefe  as  we  ordinarily  allot  for  World- 
 ly Bufinefs,  fo  much  of  the  Seventh  we  are  to  dedi- 
 cate to  God,  and  thofe  Holy  Works  he  hath  fee 
 us  to  do 
 
 And  being  jufl;  to  God  in  this  proportion,  the 
 Queltion  concerning  Climates^  and  thofe  Places 
 where  the  Day  is  not  diHinguilhed  by  a  confcant 
 Succejfionof  Ligrit  and  Darknefs,  nor  terminated  by 
 the  alternate  Changes  of  the  Rifmg  and  Setting  Sun 
 but  one  Day  continues  for  feveral  Months  toge- 
 ther^ This,  I  fay,  need  not  difturb  the  Confci- 
 ence,  no  more  than  the  gaining  or  lofing  a  Day  in 
 compalling  the  World,  which^he  Geographers  ob- 
 ferve,  mull  of  necefllty  happen  to  thofe  who  fail 
 from  the  Eafi  or  from  the  IVeJl.  In  thefe  and  the 
 like  cafes,  we  are  onely  to  conlider  Time,  in  that 
 manner,  as  Nature  or  Cufcom  mcafures  'it  take 
 due  care  to  let  God  have  his  Share  in  the  Dividend 
 and  to  let  hvs  part  be  as  zealouOy  ufed  in  Divine 
 Works,  as  the  others  are  in  common. 
 
 According  to  our  Lord's  Rule,  1 2  hours  are  the 
 Extent  and  Complement  of  a  Day  •  but  in  this  we 
 conlider  the  Sun  at  t\\c  Equinox -^  in  other  Seafons 
 the  days  are  much  longer  ory^orffr^and [conceive  they 
 may  be  fafely  fpent  without  regard  to  a  precife 
 Ijpuri  and  though  in  Tf^p- the  Dimenfion  hfhort 
 
 ■       Pf 
 
584  Tfcg  ^^'^^^  t>icdogue. 
 
 of  what  it  is  in  Summer^  yet  as  in  our  Temporal 
 Affairs,  fo  in  our  Spiritual  too ,  one  Seafon  mulb 
 make  good  the  defed  of  another^  that  fo  the  5e- 
 Tjenth  day  may  become  intire. 
 
 As  to  the  fet  hour  of  beginning  the  Day,  the 
 Church  herein  ufes  her  Liberty.  The  Heathens  by 
 light  of  Nature,  commenced  fk/V  "^FeJlivalsd^oviX. 
 the  Riftng  of  the  Sun^  his  appearance  proclaiming 
 the  beginning  of  the  Time  for  the  Solemnity. 
 And  fmce  the  RefurreBion  oiChrlfi  is  the  ground 
 and  reafon  why  we  celebrate  this  Day,  it  better 
 fuits  the  Notion  of  this  great  Feflival,  to  begin 
 it  near  the  how  of  his  riftng  from  the  Dead^  thoiig^f 
 it  be  uncertain  what  hour  exadly  it  was,  otherwife 
 we  put  the  EffeB  before  the  Caufe^  and  make.the 
 Lord's-day  precede  the  Refurre^ion  ^  which  was 
 the  occalion  of  its  Commencement. 
 
 But  as  to  this,  we  need  not  trouble  our  felves 
 with  ftudyJng,  when  to  begin  or  when  to  end  this 
 Chriilian  Sabbath^  whether  at  Even^  Mid-nighty  or 
 Aiorning  ^  "  He  who  having  fet  his  Secular  Affairs 
 *'  in  fuch  order,  as  they  give  no  interruption  to  his 
 "  Sunday  Devotion,  goes  to  Bed  with  God  on  Sa- 
 "  turday  Night ,  and  rifes  with  him  on  Sunday 
 "■  Morning,  and  fpends  the  Day  in  fuch  like  Ex- 
 "ercifes,  as  have  been  mentioned,  may  after  he 
 'Mias  commended  himfelfand  his  Family  to  God, 
 "  go  to  his  reft  on  Sunday  Night,  without  danger 
 *^  ofprophanenefs,  at  his  ufualtime.  But  I  doubt 
 I  have  more  than  one  way  tired  your  Patience, 
 and  therefore  the  Night  drawing  on,  I  will  detain 
 you  no  longer,  efpecially  conlidering  the  Time 
 approaches  to  prepare  for  the  Lord's-day  to  morrow, 
 if  it  be  not,  as  you  msy  think,  already  begun. 
 
 Good  Night. 
 
 >  *  Fefia  dies  oritur^  Unguilq-yanimifq-yfavetc^ 
 Hjc  di^enda  bono  fint  bona  verba  die, 
 
 FINIS,, 
 
^. 
 
^■r^'^^:     %TWm*. 
 
 "^m^mMm^T 
 
I        ^ 
 
 vr  • 
 
^' 
 
 i'.rr> 
 
 .)t1"