The Necessary Use of the Christian Sabbath, Text 1

The Necessary Use of the Christian Sabbath · Text 1

p. 1PROPOSITIONS tending to prooue the neceſſarie obſeruation of the Lords day, or Christian Sabbaoth.

1. IN handling of this Queſtion of the Chriſtian Sabbaoth: I purpoſe to ſpeak in order of three things. Firſt of the ſtate of the controuerſy. Secondly, of the arguments and reaſons for the truth. And laſt of all, the anſwere of obiections.

2 There be two different iudgements concerning the Sabbaoth: the one in extreamity, the other in the meane.

3 The iudgements, or rather the opinions, ſtanding in extreamity are extreamly oppoſite and contrary: and they are holden by men of ſuch quality, as are otherwiſe branded with the note of infamous hereſie.

4 The one extreame is of them, who holde: that there ought to be no Sabbaoth or difference of dayes, nor anie certaine time or day appointed for reſt, and publique meetings p. 2for Gods ſeruice: but to leaue it as a matter meerely fre… for eueryevery one.

5 They alleage for themſelues, 1. That the fourth Commaundement …anchius de oper. redempt. li. 1. ca. 19. fol. 608. Vrſinus Cathech▪ …art. 3. ad quaeſt: 103. fol. …79 Rogers di…play of …he Family of louelove …n a confeſſion of one of that ſect §: …0.is meerely ceremoniall. 2. The Chriſtian liberty: whereby we may, where and when we liſt, worſhip & ſerue God. And as we are freed from the circumſtance of place: Io. 4. 21. 23. So are we alſo (ſay they) freed from the circumſtance of time of ſeruing God. 3. They alleage Scriptures: as Coloſſians, 2. 16. Galathians, 4. 10. Romans, 14. 6. Matthew, 12. 8.

6 The Authors of this looſe opinion are the Family of Lone, ſayth Rogers; and the Anabaptiſts, ſayth Ʋrſinus.

7 Theſe men (ſayth Zanchius) abutuntur Scripturis, abuſe Zanch. vbi ſupra. fol. 608. 611. Vrſin. vbi ſupra.the Scriptures, and conclude from them that which cannot be concluded: Whom he confutes, as alſo doth Ʋrſinus.

8 But to paſſe by this irregular ſect, and ſalt vvhichwhich hath loſt his ſauour; I ſay with him: Iniquum eſt & impium aut nullos eſſe, Zanch. Ibid. fol. …12.aut qui ſunt, contemnere. It is impious and vngodly, either to hauehave no certaine dayes of Gods publicke ſeruice, or to contemne thoſe that are appointed and eſtabliſhed. So teach (ſayth he) the Scriptures, the Fathers, and godly Teachers of our later age: and ſo doth the auncient receiued and approoued cuſtome and practiſe in all Churches, of all places, and nations confirme.

9 The other extreamity of opinion, is of thoſe who hold: that the Iewiſh Sabbaoth of the 7. day in the week from the creation, is neuer to be aboliſhed; being no leſſe neceſſary for vsus to obſerue now, then it was euer for the Iewes.

10 They alleage reaſons drawne, 1. From the praecedence of the Sabbaoth before the lawe, and before the fall: the Lawes of which nature are immutable. 2. From the perpetuity of the Morall lawe. 3. and from the large extent therof appertayning to all. 4. From the perpetuity of the couenant, Exod. 31. 17. 5. and of the cauſe of the lawe which maketh it perpetuall: which is the memoriall and meditation of the workes of God: which belonges vntounto the Chriſtians, as well as to the Iewes.

p. 311 Theſe reaſons in themſelues are good: but, being miſapplyed to the eſtabliſhment of the Iewiſh ceremoniall Sabbaoth which was a ſhaddowe of things to come, and is aboliſhed: Conatus eorum tanquam peſtilentiſſimus (ſayth Muſculus) Muſcul. Loc. c…m▪ part. 1. fo. 14…eſt retundendus: their indeuours as beeing moſt peſtilent are by all meanes to bee ſuppreſſed; Both becauſe (ſayth hee) they obſcure the glory of our Sauiour by reiecting the Lords day, and bringing Chriſtians as much as in them lyes, vnderunder the yoke and ſlauery of the Moſay call lawe againe.

12 The Authors of this vnchriſtian opinion: are either Iewes as aaVrſin. Cath. in praecept. 4. ad quaeſt 103. fol. 7…7, 76…Vrſinus ſayth: or Ebion and Cherinthus as bbJrenaeu…. l. 1. c 2…Irenaeus, and ccEpiphan. hereſ. 3…Epiphanius witneſſe: or Sabbatary Chriſtians; as ddMuſcul. loc. part 1. fol. 145. 146. 14…Muſculus & eeBeza. Theſ. Geneuenſ. c. …9. §. 15Beza ſay: or Anabaptiſts as ffGryſaldus Peruſ… Haere…cor. n…minibus. Titul… Sabb… tarij.Gryſaldus Peruſinus (a Papiſt) doth report; and are confuted by Muſculus, Vrſinus, and ggBellar: Tom: … li. 3. de cultu ſan… cap. 10Bellarmine.

13 The iudgement ſtanding in the meane, is of ſuch Churches and perſons (from the Apoſtles age to ours) as withall profeſſing the truth and ſoundneſſe of the Chriſtian faith, hauehave in all times & places, without interruption, queſtion or gaineſaying kept holy, and eſtabliſhed the Lords day, being the firſt day of the weeke from the Iewes Sabbaoth.

14 And theſe are eyther primitiue or later: wherein by the way wee will conſider of the middle or neuter ſort: betweene the primitiue and later: namely the Papiſts, and their iudgement.

15 The auncient primitiue, and orthodoxe Fathers, both Greeks and Latines, doe with one mouth certifie vsus of theſe ſoure things touching the Chriſtian Sabbaoth day. 11Baſil: de ſpirit ſancto. c. …7. Chryſoſt: …om. 43, in … Cor. A…guſt. ſerm de Tempor: 251. Id…m contra Fauſt li…. 32, cap. 11, co… cil: Colonienſ par… 9, cap 9The originall thereof: which they ſay was firſt eſtabliſhed by Chriſts owne bleſſed and inſpired Apoſtles. Ignatius epist: a Magn…ſios. Iuſtin… Martyr. Apol…g. 2. ad Col. Atha…ſ. Tr…t. de verb. … de circumciſ. & Sabbat, Chriſoſt. ſerm 5. de reſurrec… Co…cil. generale. … Conſt…tinop. can. … 86. ad …. & …p. 119. c. 1…. ad …. Idem de c…ta… D…. l 22. c. 30. Idem de verb. Apoſt. ſerm. 15, Idem … Tempore. ſerm. 251. Iſidor, ded … …. lib. 1. cap. 24. Bed… … Luc. 24.Luke 24The cauſe or occaſion: in memory of the …eſurrection of Chriſt our Lord (who roſe vponupon that day) & of his triumph ouer death p. 4and hell. 33Ignatius & Iuſtinus vbi ſupra Irene: li. 4. c. 19, 20, …2, 33, 34. D…onyſius Cornithacus apud Euſeb. Eccleſ. h…ſt. i. 4, c. 23. Orig…es hom. 3, in Exod: & contra Gelſum: li. …. Cyrill: in Ioan: li. 12. c. 58. Tertullian: Apolog. ca. …9 Idem de Idolol: Hieronym. in vita Paule. Idem Epiſt. ad …uſtoch. Ambroſ. ſerm. 62. Auguſtin. Tract. …. in Ioan. Gregor. l. 11. Epiſt. …. concil color. part 9. cap. 9. Their honorable teſtimony, generall approbation, and continual practiſe or ſanctifying of the ſame in their ſeuerall times. 4. And laſtly their effectuall eſtabliſhment thereof by all lawes: aaIn decret. de conſecrat. diſt. 3 can. …. & …. Decreta…. …it. de ferij…. ca. …. Conc…l Laod…c…. c. 49. Concil. Ag…th…ſ. …. 47, concil A…t…ſiod…r. c. 16. Concil. Aurclianeuſ. c. 27. Concil. Conſtantinop. 6. c. 8, Synod. Auguſtenſ. c. 18. Cō l. Mogunt. Can. 25, 14, 36, 37, 61. Tru…an can. 19. Ca…lone…ſ. c. 18. Matiſcon: 2. c. 1. canc. l. Par ſienſ. lib. …. cap. …0. Colonienſ… part. 9. ca. 9. Arelat. …. cap. 16. T…ro…enſ. 3. … 40. Rh…menſ. cap. 43. Booke of the Iniunctions of …e Church of England: anno 1. Eliz. Ini…. 20, 33, 38, 6. Booke of aduertiſements. pag. 8. b. 1. Canons 15, 1. fol. 14, 15, 21, 24. Canons. 1603. can. 34, 44, 45, 46 …7, 59.Canon: bbIn cod. lib. 3. Tit. 1…. de ferijs. Leg. 3. Theodoſij. & …ag. 10. Le…nis & Anthen…j. & Leg. 5. & 8. Valenti…j. … 9. …nor: & Theod…ſ. So…om. lib. 1. cap. 8. Lex Contant ni. Lib. ordination… Caroli. 5. li. 2. …bric. 1. fol. 359Titus 1Ciuill: and ccCanutus Law. Lex 14, 15. Edgars Law Act. and …on elit: 15…6. fol. 14. a Law anno 27. Henrc. 6. cap. 5 Actes of Parliament of Scotland ſince King Iames the …. 20. Octob. 1579. cap. 3. King Iames the 1. his Prolamation 1603, againſt the profaning of the Sabbath.Common (as we tearm thē) eſpecially in this famous Iland of great Britaine.

16 The Papiſts comming betweene the primitiue and later purity (like a nettle growing between two roſes) as they kept (among other things) the letter of Gods word, the matter of Baptiſme, and doctrine of the Trinity: ſo hauehave they done (as they receaued from hand to hand in their ſeuerall times) the time & doctrine of the Lords day. And yet as eueryevery truth that hath paſſed thorow their hands in that their generall defection from the faith & fore prophecied Apoſtaſie: So this alſo of the Chriſtian Sabbaoth Catech. Rom. part …. in 3. praecept. …ct. 21. Cataneus …n …ath. Rom. fol. 234 …aniſ. Cathec. c. 3. …11. fol. 84. Vau. … …athec. c. …. fol. 53. eliſius de 3. pr… …pt. fol. 315. 317. …rynaus diſp. Theo…g. anno. 1598. …harad. Chriſt. …heſ. 103. fol. 124. Tolet inſtruct. ſa…rdot. l. 4. c. 24. fol. …40. 541. 542. …45. 546. Feli…us fol. 305. 306. …07. 310. 315. …17. Catancus in …athec. Rom. fol. …35. & in ſunt. 1. Feſt. fol. 185. …aul… Catheth. c. fol. 53.hath pitifully been defiled, like pure water running through a muddy ceſterne.

17 For touching the time therof, they euidētly profane it by ^d horrible idolatry, wil-worſhip, maſſe-worſh, bread-worſh▪ Saint-worſhip, Image-worſhip; and other myſteries of their Antichriſtian hypocriſie. As alſo by their impious ^• permiſſions of ſeruile labours, as butchers, bakers, fiſhings, mending and repairing bridges, highwaies, Churches, teaching profane Arts and liberall ſciences, Lawyers, ſtudyings, writings, and informing cauſes euen for gaine, fayres and markets: as alſo their teaching of the lawfulneſſe of vaine and wicked recreations and paſtimes, as ſword playing, carding, dauncing, fiddlers muſick euen for gaine: and almoſt whatſoeuer is confirmed by the diuers cuſtome of eueryevery place, or indulgenced to them by the Popes large licence.

p. 518 And neither hath the doctrine of the Chriſtian Sabbaoth eſcaped free from their corruption. For albeit with one mouth they acknowledge rightly, 11Cathech. Rom. part. …. in pracept. 3 ſect. 4. 14. fol. 319. 322. H…ſius. Confeſ. Petrie v. fol. 300. c. 79. Rhem. Teſt. in Apec. 1. 10.. That the Lords day was by the Apoſtles themſelues eſtabliſhed: and that (as **Feliſius fo. 292. ex Auguſtino. ep. 119 ad I…n. c. 13. & contra Fauſt. M…ch. l. 32. c. …1. & ſerm. 251. de Tempore.ſome of them doe ſay) Dominico …uſſu: by Chriſts owne commaundement, 22Cath. Rom. fol. 322. in 3. praecept. … 14. Bellar. Tom. 1. de cultuſanct. l. 3. c. 10. 11. Feliſius fol. 290. Rhē. in Apoc. 1. 10. Vaalx cath. c. 3. fol. 51. Ribera. in Apoc. 1. 10.Rev 1:10. That this was done by them in the memoriall of Chriſt his reſurrection. 33Cath. Rom. part. 3. §. 4. fol. 319. Bellarmi. Ibid. c. 11. Fel…ſius fol. 29…. Rhem. Teſt. in Act. 20. 16. Apoc. 1. 10.Acts 20:16Rev 1:10. That the places. Act. 20. 7. 1. Cor. 16. 1. Reuel. 1. 10. do manifeſtly confirme this day. 44Bellar. Ib d. c. Io. 11. Stella in Luc. 14. fol. 11…. a.John 11Luke 14. That it is a day aboue all other dayes to be eſteemed. 55B…llar. Ibid. c. 10. Rhem. Te…t. in Apo…. 1. 10. & Mat. 15. 9. Eccius Enchirid. Tit. de feſt… & …e…nijs. fol. …34.Matt 15:9. And laſt of all that the obſeruation thereof is, Iuris diuini, pars cultus diuini; and dooth tye the conſcience: yet all this they affirm; to conclude here hence their Churches falſe vnlimited authority without the word of God: and that the obſeruation of this day, neither is Iuris dinini; nor yet doth tye the conſcience otherwiſe, then as it is commaunded by the Church: and ſo by conſequence is but a meere tradition of vnwritten verity. For they ſay it hath no commaundement of God, neither Legall nor Apoſtolicall.

19 The latter ſort of Orthodoxall Churches and perſons are ſuch, as commonly are tearmed of the Proteſtant profeſſion. Who being led by the ſelfe ſame ſpirit & word of God, 1. Cor. 13. 12. Phil. 3. 15.1 Cor 13:12Phil 3:15and yet being men, whoſe degrees of knowledge are limited and different: doe in the moſt materiall points conſentingly agree, in certaine circumſtances differ, each one abounding in his ſeuerall ſenſe.

20 The materiall points, wherein they doe all of them generally agree touching the Lords day, are chiefely theſe; 11Muſcul… Loc. vol. …. in 4. praecept. fol. 147. ▪ Caluin: inſtit. l. 2. c. 8. ſectione 31. 32. ▪ Bullinger: Decad. 2. ſ…rm. 4. fol. 125. ▪ Martyr. Lo…. 7. claſſ. …. ſect. 2. 3. Idem in 1. Cor. 16. fol 444. 6. ▪ Beza. Theſ. Geneuenſ. …. 39. ſect. 8: 9. Idem i… Argumento Pſ. 92. … Reu. 1. 10. ▪ Zanch…u… de redemptione. l. 1. c. 19. fol. 610. c. ▪ Vrſinus Cathee. ad queſt. 103. …art. 3. fol. …66. ▪ … Moſis c. 8. fol. 117. 118. 119. 120. 121. Idem pr…lect. in Geneſ. 2. 3. fo…. 63. ▪ Che…. Exa…e… part. 4. de ſeſtu fol. 697. ▪ Heming. Symagma, edpracept 4 §. 12 fol. 362. & Enchirid. …. Lex. claſſ. 2 f…l. 10…. ▪ Hyperiu… … 1. Cor. 16. 1. 2. Pezelius Argumēt, part. 3. fol 169. ▪ Sadiel. contra artic. ab…rat. & reſp. art. 49. fol. 500. ¶ 2. Tome of Homilyes. fol. 258 the firſt parte of time and place of Prayer. ¶ Nowel: Catech. …. fol. 95. 96. ¶ Deerings Lecture 19, on Heb. 4. 10. ▪ Fulke Rhem. in Apoc. 1. 10. ▪ Perkins, in Gal. 4. 10. ▪ Su…liffe: pr…ma fides inſtit. fol. 11, ¶ Babington on Com. 4. fol. …68.1 Cor 16Ps 92Rev 1:10Gen 2:31 Cor 16:11 Cor 16:2Heb 4:10Gal 4:10. That the fourth Commaundement is partly morall and perpetuall: and partly ceremoniall proper to the Iewe, and p. 6quite aboliſhed. 2. That the ceremoniall of that Law ſtood 12. & 3. Bullinger: …ſculus & relequi …rd omnes locu ci….in the ſeuenth dayes reſt from the creation; the ſtrictneſſe of that reſt; the ſhaddowing of Chriſt to come and reſt in the graue, which was performed on the Sabbaoth day; and Iewiſh ceremonies and ſacrifices tyed vntounto their obſeruations of it. 3. That the publicke worſhip of God, preaching and hearing of the word, adminiſtring & receiuing of the Sacraments and prayer, together with the workes of mercy, giuing reſt to Seruants and to Cattell vponupon a certaine and defined day (to vvhichwhich ſome adde the limit of the time; one ****Martyr. Iunius: Hemingius: F…lke: Perkins: Babing…on. Vbi ſupra. Muſodus Iludem fol. 146. Beza confeſ. de Eccleſ. c. 5. §. 41. fol. 157. Wolph…u… …. l. … c. 1. Piſcator expoſit. C…thech. in 4. pr…ce …. …l. 120. …. in Coloſs. 2. 16. fol. 1. 64. and his Lecture 19. on Coloſſ. 2. 16. Nowels Cathech. fol. 99. …. 12. fol. …12. Idēin Matt. 10. f. 9…. Book of Hom. fol. 258. ….Eccl 5Col 2:16Matt 10day of 7.) is the morall of the fourth Commaundement and of the law of Nature belōging to vsus, as well as to the Iewes. 44Bez…. The. Gen…. c. 39 §. 12. fol. 84 I…em a…not. … Reu. 1. 10. Zancheuede redemp. fol. 6…0. a. b. Clematiue: loc com. part. 2. fol. 61. v. Viſin… …. part. 3. …. 103 fol. 767. Iunius prae…. … G…n. 2. 3. fol. 63. P…cate…. …n …bſerua…. ad Gen. 2. 3 & Cath…ch. f…l. 1…0. Sade…. Hem…ngius. Pezelius: Fulke: Perkins: Babington. vbi ſupra. F…x Meditat. in. Apoc. 1. 10. Buch…l…er. …. … prel…g…rn. fol. …. Hyperius in Heb. 7. fol. 327.Rev 1:10Gen 2:3Heb 7. That the Apoſtles of Chriſt did themſelues tranſlate the Iewiſh Sabbaoth into the Lords day. 55Bullinger. Pezelius. Martyr. Muſculus. Beza. Zanchus. Chemnitius. Iunius. Piſcator. & rel quiſerè …. Item vid. plura hac dere …ſ…a ſe…ione 58.. That this tranſlation by the Apoſtles, is to be prooued and concluded directly out of thoſe places of Act. 20. …. 1. Corm 16. 1. Reu. 1. 10.

66Bull…nger. Martyr. …. Th…. Pi… cator. Pez…lius. Fulke booke of Homilyes, &c. v… ſupra. Hyperius in Hebr. 7. fol. 327. Gualter in Act. 10. 7. fol. 259 Aretius in A…oc. 1. 10. F…x ….Heb 7Acts 10:7. That this alteration was therefore made both to put a differēce betweene the Iewes and Chriſtians: as alſo in memoriall of our Sauiours reſurrection. 77Zanch. de Redemp. fol. 610. 628. 629. 630. 632. Bulling. Dec d. fol. 128. 129. …. 4. fol. 702. 703. 704. Holuetica …. l. …. 2. Tome. fol. 260. Perkins pr…l… fol. 231. … Synopſ. fol. 429. 430. Zepperus dep. litera eccle…. …. fol. 94. 95. 96. 97. 98. Ho…per on Commaund. 4. fol. 45. Babington in co…. 4. fol. 171.. That the primitiue Churches Fathers and Chriſtian Princes, did in their ſeuerall times alwayes obſerue and cauſe to bee obſerued the Lords day with all holy ſolemnity and godly reuerence. 88Brentius in Leuitic. 23. 2. Bu…r in Mat. …2. fol. 112. H…rm. confeſ. …. …6. Gualter in Act. 20. 7. Hom. 132. Zanchius de Redempt. fol. 610. b.Lev 23:2Matt 2Acts 20:7. And laſtly, that the Lords day is by no meanes to be contemned, but hath well and rightly beene obſerued by themſelues and others heretofore from the Apoſtles, and hereafter to the worlds end, aboue all other dayes; ſeeing it is the receiued and confirmed manner: the which muſt needes be better and more fit then any.

p. 721 This harmony of iudgement in ſo many perſons of ſo great excellency and worth, and that according to the Scriptures in theſe concluſions, albeit I gaineſay not, but there may be found among the rubble of the ruins of Gods Image, men of ſo palpable abſurdity and nothingneſſe of common ſenſe, that doubt not to ſway againſt them all: and vvith one negatiue to batter their authority & weighty grounds: yet bee that farre from eueryevery ſober minde and honeſt heart. Such Cyphers of men do open but a gap, to caſt off any thing neuer ſo foundly concluded by the godly learned, to bring in nouelties, and to make an Idoll of their owne conceipts: and therby manifeſt vntounto the world their pouerty of knowledge, of iudgement and of conſcience: which kind of ſickneſſe argueth plaine giddineſſe of head, profaneneſſe of hart, and a ſchiſmaticall, priuate, and praepared ſpirit to any headleſſe error or braine-ſicke haereſie.

22 The points of difference among the godly learned, doe ſtand in three diſtinct queſtions: the one depending on the other: Firſt, whether the keeping holy of the ſeuenth day, or any one day ofeuery ſeauen, be part of the Morall lawe of God, and bee perpetually to be obſerued. Secondly, whether the Lords day, or firſt day of the weeke (called commonly our Sunday) bee eſtabliſhed iure diuino: by the wil and ordinance of Chriſt, in ſtead of the Iewiſh Sabbaoth, and do tie the conſcience. Thirdly, whether the Church of God might hauehave choſen at the firſt another day, or hath yet authority or Chriſtian liberty to abrogate or alter the Lords day into any other certain or vncertaine day: or whether it be not of neceſſity to be continued to the end of the vvorld. Some there be that affirm, and other ſome deny.

23 The Tenents of either ſide, for aſmuch as they are both of moſt reuerend mention, and bleſſed memorie; and yet betweene an affirmatiue and negatiue of the ſelfe ſame thing there can be but one truth (which we are commaunded diligently to try and follow) I wil propoſe their difference, with as much ſincerity & truth, and diſſent from that which ſeems the weaker, with as much modeſty as I may.

p. 824 And doe profeſſe my ſelfe in this point of the more ſtrict part: yet with ſubiection to the ſpirits of the Prophets in the Church of God. Beeing ready to yeelde to any man that will refell my reaſons and inſtruct mee better: hauing (by Gods mercy) learned in modeſty to iudge of my ſelf and others, and to follow the truth in louelove & peace, as in the preſence of the iudge of all the world.

25 The ground of my perſwaſion is the euidence of Truth appearing to my conſcience, being chayned to the iudgement of the preſent Church of England (of the which body I reioyce I am a member). The which kind of motiue is to me of double force: I ſay the authority of the viſible Church of God, being ioyned to the truth: which is no leſſe waighty with, then it is light without the truth of God. It is contayned in the ſecond Tome of Homilyes, the which is mentioned in the booke of Articles.

26 And this mention of the differing iudgements of moſt reuerend men, agreeing in the ſubſtance of Religion, is not propoſed to ſet them together by the eares, or to try the titles of eyther ſides authority (For how ſhould one eſcape the note of inſolence and pride, and want of humble charity and ſober wiſedome): But onelyonly to acquaint the Reader vvith the needefull grounds, and ſimply to propoſe this matter, as rather ſeeking truth then victory or cauſe of wrangling.

27 Neither dooth this difference of iudgement praeiudice the doctrine of the Goſpel. For, by the one part, the Iew gets none aduantage, ſeeing they vtterly renounce their legall Ceremonies, ſtrict reſt, and ſeuenth day (counting from the Creation): Neither the Libertine by the other, ſeeing they make it morall and perpetuall to obſerue ſet daies, and themſelues hauehave alwayes kept the Lords day holy, counting it impious to profane or breake it by contempte or negligence, vntill the Church hath greater cauſe to alter it, then the Apoſtles had to appoint it, and command it.

28 Nor of this diuiſion (or the like) hath the deluded Papiſt any thing to boaſt. For if they ſpeak but one halfe word p. 9heerein, wee will preſently intreate them to keepe them on their dung hill; and firſt pull out the beame from Bellarmine Bellarm: Tom. 1. lib. 3. cap. 10. d… cultu ſanctorum Tolet: Inſtruct ſacerdot. li. 4. ca 24. fol. 542. Perkins: problē tit. d…s fest…. fo. 231. Chemnitius loc: com. …ars ſecunda ad 3. praecept. fol 61. 62and Tolets eye: who ſway with Thomas and Caietane againſt the ſtreame of Scotus, Soto, Abulenſis, and the other Schoolemen, about this very matter of the Chriſtian Sabbaoth. So might wee deale with them in matters of controuerſies; for there are few or none depending betweene them and vsus, wherein they differ not among themſelues, and like the foure windes blowe in one anothers face. Aske Bellarmines three Tomes whether I lye or not, and aske withall where is the Catholique vnity they boaſt of.

29 But you ſhall obſerue (about this controuerſie of the Lords day) the former ſort & company of reuerēd & godly Writers (for moſt part) liuing in the times next aboue vsus, of the more remiſſe and weaker iudgement: and the later, of the more ſincere and ſtrict; God (as it were) rewarding the diligence & paines of eueryevery age, with the reuealing of ſome part of truth: and alwaies fiery and pearcing wits omitting nothing to oppoſe or to defēd the truth; which by tha… means hath by degrees been manifeſted. The which thing as he did to them in other times before, reuealing to thē ſundry truths whereof their Predeceſſours neuer were acquainted (each faithfull one profeſſing purely the holy truth he ſaw) ſo dealt he with the primitiue Fathers in their ſeuerall times, and ſo (perhaps) will doe with them that followe vsus: ſo hath hee done vntounto this age of ours: and as he hath reuealed ſundry other truths; ſo alſo this of the Chriſtian Sabbaoth.

30 The occaſion of this difference in the former, was the oppoſition, that they bare againſt the Papiſts, the maine and only aduerſaries (in a manner) of thoſe times: who impoſing on the conſcience a neceſſitie of all the rabblement of their ſuperſtitious and Idoll dayes, and the like Will-worſhips and meere humane Traditions by the Church authority: Our reuerend VVriters oppoſe to them againe the Chriſtian liberty: Caluin: Bullinger: B…ter. Brē tius: Chemnitius. Vrſinus: &c.by the which liberty (ſay they) the Apoſtles and Apoſtolicall Church altered the Iewes Sabbaoth into the Lords day, by which the preſent Church may alter it p. 10(on iuſt occaſion) into another day: and by which wee are freede (ſay they) from obſeruation of all dayes, other then ſuch as ſerue for neceſſarie ſeruice of GOD, and order in the Church.

31 The later iudgement doth ariſe from the oppoſition of another kind of Aduerſary, cleane differing from the Papiſt. I meane the Atheiſt, Libertine and carnall Goſpeller (inſeperable vermine of eueryevery eſtabliſhed and ſlouriſhing free Church, ariſing chiefely from the ſweate and rankneſſe of plenty and proſperitie, and abſence of the Croſſe): for as the one is choaked with the ſmoake of ſuperſtition, and is prodigious in the number and quality of dayes and other Ceremonies; ſo the other is drowned in profaneneſſe, and breake the cordes and bands of God himſelfe aſunder, and will not hauehave the Chriſt of God ro reigne ouer them. From hence, the later writers (abounding in another ſenſe) preſſe Beza, Iunius, Piſcator, Rollock. Fulke, &c.a neceſſity of a Chriſtian Sabbaoth, and ſo do differ from the former: Neceſſity compelling thereunto. For as the Papiſt blotteth out the 2. Commaundement, and ſayth it is but ceremoniall, **Catharinus li. de imaginibus: apud Bellar. tom. 1. li. 2. de imag. cap. 7. Beza: theſ. Genev. ca. 36. §. 15poſitiue and temporall; euen ſo the carnall Goſpeller (ſtraining the bands of Chriſtian liberty till they be burſt) blotteth out the fourth Commandement, and ſayth it is but ceremoniall. Why might not now the Atheiſt and periured perſon blot out the 1. and 3. and like wiſe ſay, they be but ceremoniall?

32 And ſo hauing vnfolded the ſtate of the quaeſtion; and ſpoken of theſe other needfull circumſtances: I will proceed to eſtabliſh the truth of my perſwaſion, and then will anſwer the obiections.

33 The firſt member of the truth, in this controuerſie, is this: That the keeping holy vntounto God, of one day of the 7. of euerie weeke, is apart of the Morall lawe of God, and by all Chriſtians to be obſerued to the end of the world.

34 This propoſition is affirmed by aaVide annotata ad §. 20. Bullinger in Rom. 14. 5Rom 14:5Muſculus, Martyr, Beza, Iunius, Hemingius, Bucer, Wolphius, Piſcator, Rollock, Fulke, Perkins, Nowell, Babington; and by the Church of England in the 2. Tome of Homilyes. But is denyed by ſome p. 11others; by affirming that the Church may alter the obſeruation of the ſeauenth day into the number of the 10. or 14. or any other day, as iuſt occaſion is offered.

35 The affirmatiue is prooued by theſe Reaſons. The firſt Reaſon: becauſe the obſeruation of the ſeauenth day, is of the lawe of Nature, whatſoeuer is found in the fourth Commandement appertayning to the lawe of Nature, as a thing moſt godly, moſt iuſt, and needefull for the ſetting foorth of Gods glory, it ought to bee reteyned and kept 2. Tome of Homil. fol. 2… Martyr. I. oc. claſſ. 2 ſect. 2 Iunius prae…ec… Gen. 2. v. 3. 63. Muſculu Loc. com. part in 4. praecept. … 147.Gen 2:3Gen 2:63of all good Chriſtians. But in the fourth Commaundement is found the obſeruation or keeping holie of the ſeauenth day, or one day of the vveeke, as a thing moſt godly, iuſt and needefull for the ſetting forth of Gods glorie. Therefore it ought to bee reteyned and kept of all good Chriſtians. This argueth the Church of England: Martyr, Iunius & Muſculus.

36 The ſecond argument ſtands in this: becauſe as there muſt be a certaine place, ſo alſo there muſt be a certaine time for the publick exerciſe of Religiō; without the which (ſaith Bullinger) the externall worſhip cannot be performed vntounto Bulling. Dec ſerm. 4. fol. 1 Caluin. inſt a ca. 8. §. 32.God: but all would run (ſayth Caluin) vntounto ſpeedy and ineuitable ruine and confuſion. Now for deſining the proportion of time, who can better proportion it then God himſelf? who in the time of mans innocency bleſſed the 7. day (that is; did deſtinate it to his ſeruice) and in the Morall lawe preſcribed it to the lewes: who better then the Sonne of God, Book of H… 2. Tome. fo… 260.and his inſpired Apoſtles, who did apportionate vntounto his Church one day of ſeauen; as 1. Corin. 16. 2▪ Therefore by this reaſon it ſeemeth, that the ſeauenth day is perpetually to be obſerued.

37 The third Reaſon. Becauſe the obſeruation of the ſeauen day conformeth vsus vntounto the Image of God, of Chriſt, and his Apoſtles; who alwayes reſted the ſeauenth day, and kept it holy in that proportion: which in another proportion Book of H… Tom. 2. fol. Caluin. inſt ca. 8. §. 31. … tyr. loc. 7. cl… ſect. 2.deſtroyeth Gods holy Image in vsus in that point. This Image of God is propoſed in the fourth Commaundement [For in ſixe dayes.] Therefore to conforme our ſelues to p. 12the Image of God, wee are to keepe holy the ſeauenth day: and not to doe it, is to deſtroy that part of Gods Image in vsus.

38 The fourth Reaſon. Becauſe the ſanctification of the ſeauenth day, conformeth vsus to the Image of Adams holineſſe in his integrity: to which, albeit wee cannot perfectly attaine in this life: yet we are to ſtriue vntounto it, becauſe he was Zanchius de eribus creatio…. part. 3. lib. 1. p. 1 fol. 480.created to the Image of God, holineſſe. Therefore to ſtriue vntounto the Image of Adams holineſſe, wee are perpetually to obſerue the 7. day holy vntounto God * as Adam did.

39 The fift Reaſon. Becauſe the end of the 7. dayes obſeruation ſeator in Ge…ſ. 2. 3. Dec…g: Lect. 29. … Heb. 4. 10.Heb 4:10is perpetuall, namely to worſhip God, and to profit in his knowledge. Therefore the obſeruation of the 7. day muſt alſo be perpetuall.

40 The ſixt Reaſon. Becauſe the ſame neceſſity is vntounto vsus, that was to Adam, the Patriarches, and the lewes, to keep holy a 7. day. The ſame neceſſity in reſpect of God, who requires of vsus no leſſe proportiō of ſeruice, then he did of them. In reſpect of Gods Church, the which needeth no leſſe proportion …illinger Decad. Iſerm. 4. fol. 5.of order. In reſpect of our ſoules, which need no leſſe proportion of meanes to be inſtructed and ſanctified: In reſpect of the bodies of our ſelues, our ſeruants, and our Cattell, that alſo neede no leſſe proportion of reſt, then they. Therefore the 7. dayes holy reſt is of neceſſity to be obſerued.

41 The ſeauenth Reaſon. Becauſe the obſeruation of a longer diſtance then a 7. dayes reſt, woulde proue iniurious to our ſelues: our ſoules: our bodies: the ſoules and bodies of our ſeruants: and the bodies of our cattle. For ſeeing God hath giuen ſuch a portion and proportion of time to vsus and ours to ſerue God, and be profited in ſoule and body: as it was Gods double mercy to grant it, ſo it would be a double cruelty to with hold it, or depriue vsus of it.

42 The eight Reaſon. Becauſe it derogateth from the wiſdome of God, of Chriſt, and his inſpired Apoſtles: who proportionating ſo much time vntounto our reſt, ſo much vntounto Gods ſpeciall and publicke ſeruice, and ſo much euen to the p. 13labouring ſeruant and drudging beaſt, as knowing what was fi…teſt for eueryevery one; it being meaſured out by Gods owne indulgence according to their ſtrength: If the Church ſhould breake this proportion, and alter it to the 10. or 14. it coulde not but commit much error, both in croſſing of Gods heauenly and moſt perfect wiſdome and appointment, as alſo in breaking of the due proportion.

43 The ninth Reaſon. Becauſe we may not profane that day which God ſanctified; for ſo ſhould wee turne that day into a curſe which God hath bleſſed: But God ſanctified and bleſſed the 7. day, both in the lawe of Nature, and Morall lawe; both before the Ceremoniall lawe, and out of it alſo. Now it is in his onelyonly power to abrogate the obſeruation of the ſeauenth day, that ſanctified it: but God neuer abrogated the 7. dayes obſeruation. Therefore we are perpetually to ſanctifie the ſeauenth day.

44 The tenth Reaſon. Becauſe the fourth Commaundement of ſanctifying one day of 7. is not Ceremoniall, but Morall and perpetuall: which Chriſt deſtroyed not. Mat. 5. 17 which the Apoſtles eſtabliſhed. Rom 3. 31. This point is proued by 6. Reaſons.

45 Firſt: whatſoeuer Lawe was peculiarly written vvith the ſinger of God, and that in ſtone: and that two ſeuerall times immediatly deliuered by God as no other lawes Iudiciall or Ceremoniall were, and euen put into the Ark of God with the other 9. Commaundements: (theſe circumſtances implying their permanencie euen vnderunder the Goſpell, and the deniall of any power but Gods to blot them out) is as perpetuall as other Lawes ſo written & reſerued: But, ſo was the fourth Commandement written and reſerued; no Ceremoniall or Iudiciall being ſo. Therfore the fourth Commandement is as permanent as the other nine.

46 Second: That lawe, that was eſtabliſhed before Chriſt was promiſed or needed to be promiſed, cannot be Ceremoniall or hauehave reference to Chriſt to come. But the obſeruation of the 7. day was eſtabliſhed before Chriſt was promiſed: Therefore the obſeruation of the ſeauenth day is not Ceremoniall: p. 14but of the lawe of Nature, Morall and perpetuall.

47 Third: It implyes a playne abſurdity, to thinke that the wiſdome of God ſhould write, in two Tables of ſtone, 9. morall lawes, and but one ceremoniall. Therefore to take away this abſurdity, we muſt conclude it to be vniforme with the reſt, and morall as the reſt.

48 Fourth: The morall lawe is Gods conſtant and perpetuall Couenant & direction of good workes. The perpetuall Couenant of God was written in 2. Tables, and conſiſted of 10. words, Exo. 35. 28. Deut. 4. 13. But if the Church ſhould take away one of the 10. there would be left but 9. & ſo one of the words of God, and lawe of the perpetuall Couenant and direction of good workes would be aboliſhed.

49 Fift: From the Reaſons of the obſeruation mentioned in the 4. Commandement. For albeit there are ſundry reaſons in other places which God giueth as proper to the Iews, wherfore they ſhould obſerue the Sabbaoth, (as 1. their deliuerance from the ſlauery of Aegypt, Deu. 5. 15. 2. that it was a ſigne that the Lord ſanctified them and was their God: and therfore it is called a ſigne to you and your generations. Exo. 31. 13. Ezec. 20. 12. 20.) Yet in the 4. Commandemen…, he giueth reaſons onelyonly common to vsus as well as vntounto them. Exod. 20. 11. As namely, 1. conformitie to Gods Image; which is no leſſe proper to vsus. then to the Iewe. 2. Memoriall of Gods creation; for which benefit the Patriarches before & the chriſtians ſince are no leſſe bound to be thankfull vntounto God, then was the Iew. 3. Reſt, of our ſelues, our ſeruants and our Cattell; a common neceſſitie to vsus, as it was to them. Therefore this Cōmandement ſeemeth morall and giuen vntounto vsus aſwell as to the Iew. And ſeeing the Reaſons of this 4. Commandement do vrge vsus aſwel as the Reaſons of the 2. 3. & 5. cōmandements, why ſhould not this cōmandement tie vsus to the obſeruation of it, as well as the other? and why not Chriſtians as well as Iewes?

50 To which, I will adde the circumſtances notable in this Commaundement aboue all others. 1. That there is no Commaundement, except the 2. (as our reuerend Maſter p. 15Greenham noteth) in words larger, or in reaſons fuller then this of the Sabbaoth. Which two Commandemēts the Lord did know would moſt of all be withſtood, as beeing moſt contrary to the wiſedome of the fleſh: the one oppoſed by exceſſiue ſuperſtition, the other by immoderate profaneneſſe. 2. The precepts of the fourth Commaundement are both affirmatiue and negatiue: which in the other are onelyonly affirmatiue or negatiue. 3. There is praefixed a Memento (remember) Exod. 20. 8. which note is not praefixed to the other: and is a note (as Caluin, Muſculus, Zanchius and others teach) of eſpeciall obſeruance, requiring more then ordinary attention and heedfulneſſe of practiſe. 4. No ſuch particulars, or ſo many as in this one: 1. of the perſons to obſerue it [Thou; thy ſonne, and daughter: Man and maide-ſeruant: cattell and ſtraunger.] 2. of the reaſons: God hath giuen vsus ſixe dayes. It is the Sabbaoth of the Lord, thy God. The Lord in ſixe dayes made the world, and reſted the ſeauenth. The Lord hallowed the ſeauenth day. 3. Of the works: one negatiue, excluding all. [Thou ſhalt doe no manner of worke.] one affirmatiue, excepting the workes of the Sabbaoth. [Keepe it holy.] The which circumſtances, ſeeing they were ſet downe and made obſeruable and notable to vsus by the vnſpeakeable wiſedome of God, and placed in the center (as it were) of the other 9. morall Commandements: vndoubtedly the Lord would neuer ſo vehemently hauehave perſwaded fleſh and bloud to this, by ſo many circumſtances aboue al other, had it bin only ceremoniall, and not alſo morall. And ſo much of the firſt queſtion.

51 The 2. queſtion of this controuerſie is this: Whether the Lords day or firſt day of the weeke (called commonly our Sunday, though with a note of diſlike by the **Beza annot. ad 1. Cor. 16. 1. Fulke: in Rhem. Test. ad Apoc. 1. 10. Willet Synopſ. controu. 9 quaest. 8. part. 2. error. 72. f. 435.1 Cor 16:1Rev 1:10godly learned) bee establiſhed iure diuino, by the will and ordinance of Christ, in the ſteade of the Iewiſh Sabbaoth, and doe tye the conſcience?

52 This quaeſtion is affirmed by Beza, Iunius, Piſcator, Rollock, Hooper, Fulke, Perkins, and the book of Homilyes and Locis ſupra citatis.others: But is denyed by ſome others.

53 The Papiſts alſo are at oddes about this very point. p. 16For aaTolet. Inſtruct. ſacerd. li. 4. c. 24 fol. 542.Scotus, bbPerkins. problem: Tit. dies Feſti. fol. 231.Panormitan, Angelus, Sylueſter, ccFeliſius in mā dat. 4. fol. 292.Feliſius, ddBellarm. Tom. 1. de cultu ſanctorum. li. 3. ca. 19Soto, Lyranus, Abolenſis: and generally all the eeChemnitius Loc. com. parte ſecunda ad praecept. 3. fol. 61. a. b.Schoolemen doe affirme it: But the Rhemiſts do vtterly deny it. And Tolet and Bellarmine, do pitifully fall vponupon the Schoolemens bones, and vtterly defie that ſentence.

54 But the affirmatiue, which I hauehave vndertakē here to defend, is cōfirmed by the following Reaſons. The 1. Reaſon. Becauſe Mat. 12. 8. Chriſt is called the Lord of the Sabboath: the word is called foreign. In the word is to be noted. 1. Commaund, and 2. Propriety: and therefore Reuel. 1. 10. it is called foreign. the Lords day: as beeing Lord (that is the Owner and Commaunder) of that day. Now, in that Chriſt is the Lord, that is the Commaunder; I conclude, Chriſt therefore commaunded and ordained it: or at leaſt in that Chriſt is the Lord, that is the owner of it, thus I argue: Therfore it muſt be conſecrated to Chriſt his ſeruice. Wherfore, as whē God the Father was Lord of the Sabbaoth, there was a Sabbaoth neceſſarily kept vntounto that Lord of the Sabbaoth: and ſo the Commaundements, Exod. 20. 8. Eſa. 58. 13. did tye the conſcience: So alſo when the Sonne of God is Lord of the Sabbaoth: there muſt of neceſſity be a Sabbaoth day ſanctified, and thoſe morall commaundements doe no leſſe belong to Chriſt, and tye the conſcience of the Chriſtian in the newe Teſtament; then they belonged to God the Father, and tyed the conſcience of the Iewe in the olde Teſtament.

55 The ſecond Reaſon. From the Image of God which is in Chriſt, Io. 5. 1…. Whatſoeuer things the Father doth, the ſame things doth the Sonne alſo: But the Father ſanctifieth a day vntounto the glory of his work of the Worlds creation. Therefore the Sonne doth alſo ſanctifie a day vntounto the glory of his worke of the Worlds renouation. Againe, Heb. 4. 10. Chriſt ceaſed from his workes, as well as God the Father did from his. Therefore Chriſt is to hauehave his Sabbaoth or reſt ſanctified, as well as God the Father. Againe, Io. 5. 23. All men ſhould honour the Sonne of God, as they honour the Father: But all men honour the Father with a day of holy reſt p. 17and worſhip (in the old Teſtament) and it was a ſpeciall part of his honour. Therefore all men muſt honour the Sonne of God, with a day of holy reſt and worſhip (in the new Teſtament). Chriſt therfore being honored by hauing aſcribed to him the Word, Coloſſ. 3. 16. Sacraments, Acts. 8. 16. and 10. 48. & 19. 5. 1. Cor. 11. 24. 25. 26. Prayer, Io. 16. 23. Miniſterie, 1. Cor. 4. 1. Why not alſo with the Sabbaoth or day of holy reſt? ſeeing he aſcribes it to himſelfe. Matth. 12. 8. And, as Chriſt is called the Lord. Io. 20. 18. 25. 28. and 21 7. 15. 16. 1. Cor. 11. 23. and the phraſes are proper that runne after this tenor: the Lords Table. 1. Cor. 10. 21. The Lords Supper. 1. Cor. 11. 20. The Lords Cup. 1. Cor. 10. The Lords body. 1. Cor. 11. 27. 29. The Lords death. 1. Cor. 11. 26: So it is not vainly but moſt properly ſaid. The Lords day. Reu. 1. 10. as properly aſcribing it to Chriſt the Lord of Lords.

56 The third Reaſon: A Matori. If the reſt of God the Father were the cauſe of ſanctifying of a day: It followeth that where a greater and more excellent reſt is, there muſt of neceſſity followe a more ample ſanctification. But the reſt of the Sonne of God is a greater and more excellent, by how much the worke of Redemption is greater and more excellent then the worke of creation: Therfore the reſt of Chriſt from his worke is the cauſe of a more ample ſanctification of the day of his reſt or Reſurrection, which is our Lords day, Apoc. 1. 10. Againe, If there be the ſame cauſe and reaſon of ſanctifying that day, on which our Sauiour Chriſt accompliſhed our Redemption and reſtitution of the World, as there vvas of ſanctifying the day in vvhichwhich the Lord reſted from the creation of the World: then a day in memoriall of the later ought as neceſſarily to be obſerued and ſanctified, as the day was in memorial of the former. But the ſame cauſe or reaſon remaineth (whether wee reſpect the reſt of Chriſt, as well as the reſt of the Father. Heb. 4. 10. Or whether wee reſpect the glory of Chriſt, as well as the glory of the Father: Io. 5. 23.). Therfore the day of Chriſt his reſt or reſurrection (which is our Lords day) is no leſſe neceſſarily by vsus to be obſerued then the former Sabbaoth of the Iewes. Briefly thus: p. 18If the very reſt of God the Father bee alleaged as ſufficient ▪ Io. 15. 15. and 16. 13 & 14. 26. Act. 20. 20. ♌ Vide ſupra. §. …0 Num. 4. Hooper on the 4. Com. fol. …5. Piſcat…r in Geneſ. 2. 3. fol. 52.John 15:15John 16:13John 14:26Acts 20:20Num 4Gen 2:3cauſe to ty the Iews cōſcience to the ſanctifying of the Iewiſh Sabbaoth: Then the very reſt of Chriſt may be alleaged as a iuſt cauſe, to tye the Chriſtians conſcience to the ſanctifying of the Chriſtian Sabbaoth: but the former is true, as Exod. 20. 11. Therefore the later is alſo true.

57 The fourth Reaſon. The Apoſtle… ordinances, cōmandements and conſtitutions are the cōmandements of Chriſt: Act. 15, 24. 28. 29. 1. Cor. 14. 37. & 7. 17. & 11. 16. 2. Theſſ. 3. 6. 7. Luke 10. 16. For (beſides) the Apoſtles in matter of Gods ſeruice were led by the holy Ghoſt into all truth, and coulde not erre. But the Iewiſh Sabbaoth (in practiſe) was altred, and the firſt day of the weeke eſtabliſhed and ordayned for the Chriſtian Sabbaoth, by the ordinance, conſtitution, and commandement of the inſpired ♌ Apoſtles. 1. Cor. 16. 1. 2. As I hauehave ordayned, ſo do you: which words, ſay BB. Hooper and Piſcator, do plainly imply a commandemēt: as the words, I hauehave ordained, do imply an Apoſtolical ordinance. Therfore the Chriſtian Sabbaoth or firſt day of the weeke was (in practiſe) ordained and commanded by Ieſus Chriſt himſelfe.

58 The fift Reaſon: Is drawne from the euidence of ſcriptures plainly declaring that the Lords day was both ordained and practiſed by the Apoſtles & Apoſtolicall Churches (to whoſe examples our Churches & Chriſtians are and ought in all godlineſſe to be cōformed). The places are aaChryſoſtom, …ed…, Gualter, Aretius, Beza, Geneua note Lyra, Eraſmus, Vatablus, Emmanuel Sa. Rhem…ſts in hunc locum. Chemmnit. Martyr, Zanchius, Vrſinus, Piſc…tor, Iunius, Pez…l…us, Fulke, Babington, Perkins, Zepperus: in loc…s citat…. Marlorati Enchiridio… Tit. d…es dominicus. Bucholch. Chron. … proleg. f. 22. Bellar. vbi ſupra. cap. 11.Act. 20. 7. bbChryſost. Ambr. Hierom. Re…g. Pr… maſius. Theophilact in hunc locum Auguſt. epiſt. 119. cap. 13. Beza. Bullinger. Martyr. Aretius, Pezelius, Gualter Geneua note, Lyra. Eraſmus, Vatablus, Emmanuel Sa. Rhemiſts, in hunc locum Chemnitius, Zanchius, Vrſinus. BB. Hooper, Piſeator, Zepperus, Iunius, Bucholcher. Marlolorati Enchir. Fulk Booke of Homil. Babing. Bellar. Feliſius, Cathec. Rom. locis citat…. Sutcliffe in…tit fide…. fol. 11.1. Cor. 16. 2. cc…lemens. …an. Apoſtol. Ignatius, Iuſtinus, Tertullian Clemens Alexand. Orig. Athan. Ambr. Hieronym. Auguſt. Gregorius Magnus, Leo. Hylarius, Occ…ne…ius, Primaſius, Anſ…. Martyr, Bulling. Beza, Iunius, Chemnitius, Zanchius, Sade…l, Vrſinus, Pezelius, Heming. Piſcator, Aretius, Bucholcher. Marlorati Enchirid. Book of Hom. Fox, Fulke, Babington, Perkins, Sutcliffe. Geneua note. Lyra, Bellarmine, Cathech. Rom. Emmanuel Sa. Rhemiſts, locis citatis.Reu. 1. 10. Interpreted all of them of the Lords day, by all (few or none at all beſides) expoſitors. 1. Fathers, Greekes and Latines: 2. Later writers Proteſtant and Papiſt: without diſputation or deniall. The concluſion of this reaſon is; Therefore the obſeruation of the Lords day is no Tradition or vnwritten verity, or doubtfull ordinance, but hath cleare ground and warrant of the word, and ſo dooth tye the conſcience. So alſo doe the duties and circumſtances that out of theſe places may clearely bee concluded. p. 19As namely, 1. That it was named, by an inſpired Apoſtle, the Lords day; which is as much to ſay, as the Chriſtian Sabboth. Reu. 1. 10. 2. It was ordeined alſo and eſtabliſhed by an inſpired Apoſtle, not lightly, vainly, or erroniouſly, but cōmandingly with Apoſtolicall authority. 1. Cor. 16. 1. 2. 3. It was the firſt day of the week. Act. 20. 7. 1. Cor. 16. 1. 2. 4. This aſſembly was weekly. 1. Cor. 16. 1. 2. 5. It was vſuall to other places and times: viz. the Churches of Corinth and Galatia 1. Cor. 16. 1. 2. of Troas. Act. 20. 7. of Pathmos where Iohn was: (and that aboue 40. yeares after, Reu. 1. 10.) 6. That day the word preached: the Sacraments adminiſtred & Praier. Act. 20. 7. & 10. 16. 7. That day the works of mercy and collections for the poore. Act. 20. 10. 12. 1. Cor. 16. 1. 2. 8. That day they reſted from the ordinarie labors of their calling. 1. Cor. 16. 1. 2.

59 The ſixt Reaſon. Is drawne from the enumeration of circumſtances notably falling out, (yet not in vaine, but to ſome neceſſary purpoſe; nor yet by chance but by Gods ſingular prouidence and appointment, as may appeare by the greatneſſe of the works) vponupon this day. 1. The reſurrection & Reſt of Chriſt vponupon this day. Luk. 24. 6. Heb. 4. 10. 2. Chriſt his firſt apparition to his Diſciples vponupon this day. Io. 20. 19. 3. Chriſt his ſecond apparition to them that ſame day ſeuen-night. Io. 20. 26. 4. The holy Ghoſts apparition to them on that day. Act. 2. 1. 2. 5. The Apoſtles teaching & miniſtring the Sacraments on the ſame day. Act. 20. 7. 6. The Apoſtle Iohn his inſpiration and reuelation that ſame day. Reu. 1. 10. (I omit the collections of the **Auguſtin de tempore, ſer. 251 Leo Epist. 81. ad Dioſcor: Concil. generale 6. ſine Conſtantinop. 6. can. 8. Vide Bellarm. Tom. 1. lib. 3. cap. 11. de cultu ſanctor.Fathers, as that this very day is the firſt day of the worlds, the Angels, and elements, and lights creation: the firſt of Manna falling in the wilderneſſe, the day of Chriſts natiuity & baptiſme; of the ſtarres appearing at Bethlehem to the wiſe-men: of Chriſts feeding 5000. perſons, & the like. And frō hence we may obſerue the practiſe of the Sabbaoth by the Apoſtles which hath cohaerence with theſe circumſtances: To ſhew vntounto vsus partly the probability that Chriſt did ſanctifie the 1. day of the week himſelf: and partly that it was his ordinance and will, that that p. 20very day ſhould bee ſanctified by Chriſtians. For, 1. vvhen the Apoſtles, on this day, were gathered together for feare of the Iewes, Io. 20. 19. Chriſt then appeared vntounto them. Why ſo? Doubtleſſe at that time aboue all others, to trayne thē vp in the ſanctifying of the new Chriſtian Sabbaoth day; and therefore alſo on this very day doth he inſpire them and indue them with the holy Ghoſt. And note the word, foreign coacti, Gathered together; which implyes a Church aſſembly: for it is a word of Eccleſiaſticall vſe and ſo applyed, Act. 20. 8. and 4. 31. and 11. 26. and 13. 44. and 14. 27 and 15. 6. 30. 1. Cor. 5. 4. The Primitiue is foreign From thence foreign and foreign 2. The Apoſtles ſecond gathering together is performed on this day, the day ſeauen-night after, Io. 20. 26. And then alſo Chriſt appeareth to them; and then is Thomas confirmed in the fayth. Why the Apoſtles gathered? Why Chriſt appearing vntounto them? Why vponupon that day? but that they had learned of Chriſt to meet vponupon that day to ſanctifie it vntounto Chriſt: and that Chriſt might begin to verefie his promiſe. Matth. 18. 20 3. The Apoſtles third gathering together, and they all in one place with one accord, which was that day ſeauen weekes, Act. 2. 1. 2. after Chriſts aſcenſion, and then the promiſe of the holy Ghoſt came vponupon them. Acts, 1. 4. Then Peter preacheth, and the Iewes are aſſembled and conuerted. Why aſſembled? Why on that day? Why the holy Ghoſt? Why Preaching? why Conuerſion? why the promiſe of Chriſt accompliſhed, all on that day? but ſtill to declare the will and ordinance of Chriſt in ſanctifying and bleſſing this day vntounto his Church. 4. The Apoſtle Paules fourth gathering of the Chriſtian Gentiles Church at Troas. And there he preached and adminiſtred the Sacrament, and cured Eutichus (a worke of mercy) Act. 20. 7. 10. Here note, Paul taryed there ſeauen dayes in all, verſ. 6. That is, he tarryed fiue dayes, and on the ſixt day of his abiding there he preached, and miniſtred the Sacrament, and on the next day departed. ver. 11. Now why is not the publicke meeting with preaching & Sacraments adminiſtring which are Sabbaoth dayes workes performed till p. 21the firſt day of the weeke? Why not on any of the former? Why on the laſt of his abiding there? And then laſtly, why is the firſt day of the weeke ſo preciſely mentioned by the holy Ghoſt? Doubtleſſe it vvas the Chriſtian Sabbaoth: elſe all this circumſtance had been in vaine expreſſed and ſet downe. 5. The Apoſtle Paul. 1. Corin. 16. 1. 2. ordayneth weekly gatherings: but why in diuers Churches? why weekly? why the firſt day of the weeke, named againe? why then a worke of mercy? Doubtleſſe all this vvas not in vaine: it was the Chriſtian Sabbaoth. 6. Laſtly, the holy Ghoſt appeareth once againe: to whom? to an inſpired Apoſtle. Reu. 1. 10. But why? to enable him vntounto a ſanctified work, moſt profitable to the Church, moſt fit for an Apoſtle, and moſt glorious to God: but why vponupon this day? and why doth he ſo definitely and ſignificantly tearme this day euen the Lords day? Forſooth, all theſe things are directly fitted to the Chriſtian Sabbaoth: eſtabliſhed by the will and ordinaunce of Chriſt, commaunded and practiſed by the Apoſtles, and continued to the dayes of Iohn the Penner of the Reuelation.

60 The ſeauenth Reaſon: Drawne from the bare example of the Apoſtles, admitting there were no Commaundement for it at all; who being men. 1. peculiarly inſpired with the ſpirit of God. 2. and ſet apart by Chriſt to plant and eſtabliſh the Church in the new Teſtament: as Moſes vvas by God the Father in the olde Teſtament. 3. and therefore were in forty dayes ſpace inſtructed by Chriſt. Act. 1. 3. in matter belonging to the Church or kingdome of God; like as Moſes was fortie dayes with God vponupon the mount, Deut. 9. 11. As the Apoſtles therefore muſt needs be praeſumed to bee as faithfull as Moſes in all the houſe of God: ſo could they no more erre in religious matter appertayning or tending to Gods worſhip then Moſes did. And therefore as the Apoſtles conſtitutions which are called Commandemēts of the Lord, Act. 15. 28. muſt needs tye the conſcience. So their very practiſe and example in matters religious morall, miniſteriall, directly tending to Gods publicke worſhip and p. 22ſolemne ſeruice, whoſe reaſon alſo implyeth a contynuance of practiſe (wherein they could nor erre no more then in their conſtitutions and commandements) doth tye the conſcience no leſſe: and ſo we ſee the Apoſtle giueth ſuch direction and command, as if his example were as currant and authenticke as his own perſonall command. 1. Cor. 11. 1. 23. Phil. 3. 17. & 4. 9. Euen as his commandemēts were of equal force with the commandements of Chriſt. So likewiſe we ſee the argument drawne from exāple of inſpired & godly perſons is forcible: as Io. 26. 19. Ma. 12. 3. 4. 5. Wherfore if the place. 1. Cor. 16. 1. 2 were no cōmandement tying or concerning vsus, or if the 4^th Commandement of the moral decalogue did not perpetually commaund the keeping holy of a 7. day: Yet the bare example of the Apoſtles & their practiſe of keeping holy the firſt day of the weeke, being a morall duty tending to Gods worſhip, and the reaſon thereof, implying continuance, dooth tye our conſcience, and is as a neceſſary and ſufficient rule for vsus to walk by, to the end of the world.

61 The eight Reaſon: Is drawne from the circumſtance of time: namely the continuance of it frō the Apoſtles times to our time: Beginning 1. At Chriſt his two-fold apparition on that day: & ſo proceeding. 2. to the holy Ghoſts deſcē ſion on the Apoſtles on that day. 3. Then to the Apoſtles practiſe at Troas on that day: 4. From thence to the Corinthian and Galathian conſtitution and commaund. 5. From thence fortie yeares after & aboue, as the **Codoman. anno Christi. 55. & 93. Perkins Marmonia Biblior: anno Chriſti. 54. & 95. Moores Tables anno: 55 & 97. Genebr. chronol. anno. 93 Baronius. Tom. 1 in anno 53. & 97. In the former yeare they ſay the 1. Epiſtle to the Corinths was written: in the later, the Apocalyps: the diſtance of which time is aboue. 40. yeares.learned iudge) to Iohn the inſpired Penner of the Reuelation his Teſtimony and mention of that day. 6. Then down into the Ocean of the Fathers and Councels, witneſſing thereof in their ſeuerall ſucceeding ages Greekes and Latines. Ignatius, Iustinus Martyr, Irenaeus, Origen, Tertullian, Baſil, Athanaſius, Chryſoſtome, Hierome, Ambroſe, Auguſtine: and the reſt before cyted. Theſis, 15. Togither with the Papiſts teſtimonies for their times, vntounto the practiſe of the times wherein vve liue. From vvhence I argue thus: That cuſtome tending to Gods publicke worſhip, hauing ground and warrant of Scripture, which was begun, ordeined and p. 23practiſed at the firſt by Chriſts inſpired Apoſtles, and was neuer interrupted or intentionally profaned to this howre, by any orthodoxal Church or perſon: but alway confirmed and eſtabliſhed by Chriſtian Magiſtrates, and practiſed by all true Churches and Chriſtians, in all ages from the Apoſtles times to ours; the obſeruation therof muſt needes tie the conſcience (for vvith what conſcience may any Church or perſon break it?) and the queſtioning or breaking of it now, muſt needs proue a ſtrange vnheard nouelty, & head-ſtrong ſingularity, proceeding from a priuate ſpirit. But the former is true of the Chriſtian Sabbaoth. Thereforce the later alſo muſt needs be true.

62 The ninth argument is drawen from the circumſtance and vniuerſality of place: and cuſtome of the true Churches of Chriſt in all places. It being practiſed; at firſt at Ieruſalem and Troas. 2. Then at Corinth and Galathia. 3. Then in Pathmos (and al Aſia the leſſe as is moſt probable.) 4. Then in the Grecian Churches, as appeareth by the Greek Fathers. 5. Then in the Latine Churches, as appeareth by the Latine Fathers. 6. And laſt of all in all reformed later Churches, both of Lutherane and Orthodoxall iudgement. And no true Chriſtian Church can be named that euer brake off the cuſtome of this day, receaued at the firſt from the Apoſtles. The force of this argument ſtands in this: The Vnity of cuſtome, grounded on Gods word, obſerued by Apoſtolicall primitiue orthodoxall & reformed later Churches, in matter tending to Gods publicke ſeruice, doth tye the conſcience. The ſanctifying of the firſt day of the weeke is confirmed by ſuch vnity of cuſtome. Therfore the ſanctifying of the 1. day of the week doth ty the cōſcience. The Maior or former propoſition is proued. 1. Cor. 1…. 16. and 14. 33. The Minor or aſſumption is already proued. Neither let any man obiect theſe reaſons to be Popiſh which are drawen from cuſtome, cōtinuance of time & vniuerſality of place. For ſuch reaſons are moſt forcible, that hauehave ground of Scripture (which the Papiſts hauehave not) as neither hauehave they cōtinuance of time, or vniuerſality of place, if ye take away their cracking & facing p. 24out the matter. And the Fathers rightly thus fight againſt the ſundrie Haeritiques of their times, vvith theſe verie arguments.

63 The tenth Argument, is grounded on 2. Tim. 4. 2. Where Timothy is commanded to preach the word in ſeaſon and out of ſeaſon: the which praecept is perpetuall and appliable to all miniſters of the new Teſtament to the end of the world; as that is Matt. 28. 19. 20. And that Miniſter, that ſo teacheth not in and out of ſeaſon, directly ſinneth, as breaking that commandement of Chriſt and this of the Apoſtle: and incurreth that woe which the ſame Apoſtle denounceth on himſelfe, if hee neglecteth this duty. 1. Cor. 9. 16. Now what is meant in this, for the Miniſter or publicke perſon to teach in ſeaſon, but only to teach in the ſeaſon appointed by Chriſt and his Apoſtles, namely on the publicke day of the Churches and Apoſtles practiſe, and cuſtomable meeting: which being prooued to hauehave been vſuall on that day, (as alſo the auncient Syriacke tranſlation doth plainly confirm, by adding theſe words vntounto the narration of their commō publicke meeting for receiung of the Lords Supper, 1. Cor. 11. 20. When ye therefore are gathered together in die Domini noſtri. On our Lords day.) It followeth of neceſſity the Miniſter by teaching muſt keepe the Lords day holy, and ſo by conſequence, the people alſo by publicke and ſolemne hearing. For there is no publicke teaching can be preſuppoſed without publicke hearing: no more then obedience is preſuppoſed without commaund.

64 The eleuenth Reaſon is concluded from the words of Matth. 24. 20. The which I can by no meanes ouerſlip; For that I cannot be perſwaded that Ieſus Chriſt our bleſſed Sauiour, and the wiſedome of the Father, did ſpeake in ieſt when as he expreſly & ſeriouſly commanded his hearers & diſciples the Iews, and thoſe the …lect and ſanctified (for they only hauehave the gift of inuocatiō) to pray: That their flight might not be on the Sabbaoth day; Speaking of the time of ſacking and euerſion of Hieruſalem: Now, if it had bin Ceremoniall, and aboliſhed, they needed not hauehave prayed, but hauehave taken p. 25flight on that day, aſwel as any other: without any ſcruple of conſcience at all. Yea, it had beene a ſinne for godly Chriſtian Iewes to hauehave made a needleſle conſcience of a ceremony, fortie yeares after the aboliſhing: eſpecially the Apoſtles doctrine of auoyding the obſeruation of Iewiſh daies comming betweene. Gal. 4. 10. 11. Coloſſ. 2. 16. 17. And laſt of al, it might ſeem vain in Ieſus Chriſt, and a mockery of his elect: (which were a blaſphemy to ſay) to command them to pray againſt the breaking of a Sabbaoth day, if it were abrogated long before, both quo ad genus & ſpeciem; that is both in reſpect of the ſpeciall day (the which the Iewes obſerued) and alſo in reſpect of the morall of the fourth Commandement (that is an holy obſeruation of a ſeauenth day vntounto God). Now the ſpeciall day which the Iewe obſerued was ceremoniall, and doubtleſſe abrogated. Col. 2. 16. 17. But the genus or morall of the fourth Commaundement, vndoubtedly was not aboliſhed. For Iohn the writer of the Reuelation (euen after the ſacking & ouerthrow of Hieruſalem) brings in the ſolemn mention of the Chriſtian Sabbaoth, vnderunder the title of the Lords day, as a commō name receiued generally & ſo tearmed by the Church by a note of excellence, as peculiarly dedicated to the honour and ſeruice of God in Chriſt.

65 The twelfth Reaſon: Is drawne from the effectes of the wiſedome of the fleſh, and ſpirit; and thus is framed. 1. That ordinance tending to Gods publike worſhip and glory, and mans inſtruction and building vp in godlineſſe and knowledge: The which is groūded on Gods holy word, and practiſe of the holy and inſpired Apoſtles: The vvhichwhich is liked of, approued of, and gladly practiſed with great ſpirituall comfort and profit, by the moſt godly, vertuous, zealous and ſincere godly learned writers, Teachers and Profeſſors of Gods truth: muſt needes be according to the vvill and ordinaunce of God. Such is the ordinance of the Chriſtian Sabbaoth. Therefore it is according to the will and ordinaunce of God. The propoſition is grounded on 1. Cor. 10. 11. 15. & 14. 32. Mat. 13. 11. Dan. 12. 3. Pſal. 107. 43. p. 26Io. 5. 20. Io. 7. 17. The aſſumption is confirmed on the euidence and truth of ſuch effectes in all the godly of all places, and times, ſince the Apoſtles to our times. And the ſerious and iudiciall Conſiderer ſhall obſerue them, both Miniſters and people among us in this Land, (to go no further) to be the moſt religious, zealous, conſcionable, and faithfull Chriſtians, and moſt of all profiting and growing in all grace and knowledge, that with conſcience, delight, and diligence doe effectually ſanctify the Lords day. 2. Again, That ordinance tending to Gods publicke ſeruice and glory, and mans inſtruction and building vp in godlineſſe, and is grounded on Gods word: the which is diſliked, diſputed againſt, cauilled at, withſtood, broken and profaned by the moſt carnall, vngodly, irreligious, corrupt and vaine perſons: muſt needs be moſt agreeing to the wiſdome & will of God. Such is the ordinaunce of the holy obſeruation of the Lords day. Therefore it is moſt agreeing to the wiſdome and will of God. The Maior or firſt propoſition is grounded on 1. Cor. 1. 18. and 2. 14. and 3. 19. Mat. 13. 11. Io. 3. 3. Rom. 8. 5. 7. The aſſumption or Minor is grounded on Pſa. 92. 1. 2. 6. and confirmed by experience. For he that ſhall vnpartially obſerue this truth, ſhall finde that the Sabbaoth eueryevery where is onelyonly diſliked, withſtood, diſgraced, diſputed againſt, rayled at, ſcorned & profaned, by the moſt profane, carnal, couetous, Atheiſts, libertines, men of no conſcience, holineſſ…, or truth in them: and ſuch as eyther liue in vnlawfull callings, or vnlawfully in their honeſt callings: ſuch as fidlers, ſtage-players, beare and bull-baiters, gameſters, drunkards, vſurers, papiſts, families of louelove, theeues, vagrantrogues, (wearers, oppreſſors, coſeners, Epicures, and voluptuous liuers. 3. Againe: That doctrine practiſe and perſwaſion the vvhichwhich is grounded in the Scripture, and is moſt agreeable to godlines, peace of a good conſcience, and fits a Chriſtian beſt to appeare with ſecurity of hart & ioy before the iudgemēt ſeate of Chriſt: that doctrine & perſwaſiō muſt needs be more agreeable to Gods wil then contrary: ſuch is the doctrine practiſe and perſwaſiō of keeping holy the Chriſtiā Sabbaoth or Lords day: p. 27therfore the keeping holy of the lords day, togither with the doctrine and perſwaſion of the ſame is moſt agreeable to the will of God. 4. And laſt of all, that doctrine practiſe and perſwaſion differing from the practiſe of the Apoſtles and all Apoſtolicall Churches and teachers, yea from the doctrine & practiſe of the Church wherin they liue, the which is moſt agreeable to the will of man, the wiſdome of the fleſhe, the manners of the wicked, the ſtate of ignorance and ſinne, and of an euill conſcience, the hindrance of the Goſpell, the the breach of all good Diſcipline, and order in the Church, and the very high way to Atheiſme, carnall liberty, and all impious licentiouſneſſe and confuſion; and ſo by conſequence procuring and increaſing the wrath and iudgement of God: or euen but tending therunto, or any part therof, is impious and vngodly. Such is the iudgement and practiſe of the deniers or diſgracers, or oppoſite diſputers, or omitters or profaneners of the Lords day: and of thoſe alſo that teach a liberty of breaking or omitting of the Lords day. Therfore ſuch iudgement, practiſe or perſwaſion is impious & wicked, And ſo much of the ſecond Quaeſtion.

66 The third Quaeſtion and the laſt, concerning this Controuerſie of the Chriſtian Sabbaoth, is this: VVhether the Church of GOD might hauehave choſen at the firſt another day, or hath yet authority or Chriſtian libertie to abrogate or alter the Lords day into any other certaine or vncertaine day; or whether it be not of neceſſity to be obſerued to the end of the World.

67 This Quaeſtion becauſe it dependeth on the former: therfore the affirmation and proofe of the former prooueth alſo the negation of the former part hereof, and the affirmation of the later: the which I therfore will the more briefely handle as a point ſufficiently confirmed.

68 The firſt Reaſon: The Church hath no Chriſtian liberty to alter any day the which hath abſolute Commaundement in the Word. The Chriſtian Sabbaoth or Lords day hath abſolute Commaundement in the Word: as alreadie hath been proued. Therefore the Church hath no Chriſtian liberty to alter the Lords day into any other.

p. 2869 The ſecond Reaſon: The Church could neuer alter any part of the Morall law, or of the lawe of Nature: nor cannot alter the morall ordinances and conſtitutions of the inſpired Apoſtles. The obſeruation or keeping holy of one day of eueryevery ſeauen, is of the Morall lawe and law of Nature; and beſides, the keeping holy of the firſt day of the weeke is a conſtitution and commaundement of the inſpired Apoſtles. Therefore the Church coulde not nor cannot alter the keeping holy of one day of ſeauen vntounto God: nor the keeping holy of the firſt day of the weeke to Chriſt.

70 The third Reaſon: whatſoeuer Chriſt aſcribeth as his owne and proper to himſelfe, no Church or Chriſtian ought or may aſcribe vntounto themſelues: But Chriſt aſcribeth as proper to himſelfe, that he is the Lord of the Sabbaoth: Therefore, no church or perſon may aſcribe the Sabbaoth of Chriſt to himſelfe: and ſo by conſequence may not profane nor alter the Lords day into any other.

71 The fourth Reaſon. By whatſoeuer onelyonly power the Iewiſh Sabbaoth was abrogated, & the Chriſtian Sabbaoth inſtituted; by the ſame power and none other can it be abrogated againe. But by the only power of Chriſt his Conſummatum eſt or ſacrifice, was the Iewiſh Sabbaoth abrogated, and by vertue of his reſurrection the Lords day originally inſtituted, and by Apoſtolicall power and authority the one relinquiſhed, and the other practiced. Therefore by the only power of Chriſt and his Apoſtles and by none other can the Lords day be aboliſhed againe.

72 The fift Reaſon. If there cannot come ſo long as the world laſteth ſo great a cauſe of changing the Lords day as the Apoſtles had of ordaining it; Then the Church cannot aboliſh the Lords day to the end of the world. But ſo great cauſe of aboliſhing the Lords day, the Church can neuer hauehave, as the Apoſtles had of ordayning: namely the reſurrection and reſt of Chriſt. Therefore the Church cannot aboliſh the Lords day to the end of the world.

73 The ſixth and laſt Reaſon. If the Church hauehave no farther aucthority then by the word of God either in generall or p. 29ſpeciall to appoint or alter any thing eſtabliſhed, then the Church can neuer alter the Lords day, nor appoint any other in the ſteade thereof. But the former is true; and therefore alſo the later. For there is no ſhadowe of authority or ground eyther generall or ſpeciall in the word, touching the alteratiō of the Lords day or appointing of any other in the ſteade thereof. And finally, vnleſſe the Church hath the ſame infallible warrant to bee led into all truth as the inſpired Apoſtles had (which the Papiſts falſly affirme; but wee conſtantly deny) the Church can neuer hauehave equall power in aboliſhing the obſeruation of the firſt day of the weeke as the Apoſtles had in ordayning: and ſo by conſequence can it neuer be lawfully accompliſhed, for want of due power to performe the ſame. So that it followeth by ineuitable conſequence, that the keeping holy of the Lords day, or firſt day of the weeke, muſt vnremoouedly ſtand vntounto the end of the World. And ſo an end of this third and laſt queſtion.

74 Now touching the obiections that are alleaged againſt the keeping holy of the Lords day; they are of ſundry ſorts, as are the various apprehenſions and opinions of men erring on the right and left hand of the truth. The which their differing cauillations albeit it were not quite amiſſe to hauehave cō futed on either ſide: yet I hauehave thought it fitter at this time to let them paſſe, leaſt the Reader might be rather tyred then inſtructed: the rather becauſe the moſt of them in very deed are but of froathy & feeble nature, and are not able to ſtand or to maintaine themſelues; the day reuealing them to bee but falſe, and the fire but ſtubble, being grounded on an euill conſcience, maintained by more ſubtilty then truth or art, anſwered by ſundry others, and are aboundantly confuted by the former reaſons. Only I purpoſe to take notice and giuegive anſwere vntounto the cauillations of our preſent times, vvhichwhich beare the greateſt ſhewe both againſt the things alleaged for the truth, as alſo for eſtabliſhment of their owne errour.

75 Againſt the places of Scripture alleaged for the Chriſtian Sabbaoth; They ſay that the reaſons drawn from Act. 20. 7. & 1. Cor. 16. 2. make nothing for the confirmation of p. 30the Lords day. For that the Greeke word ſoundeth in both places one of the Sabbaoths: which being literally vnderſtood muſt needs hauehave reference to the Iewes Sabbaoth, not to the firſt day of the weeke which is our Lords daie. To vvhichwhich obiection firſt I oppoſe the maine ſtreame of all Interpreters that euer vvere both olde and newe, that vnderſtand them for the firſt day of the vveeke, and doe ſo tranſlate them. Secondly, I ſay it is an Hebraiſme or Hebrewe kinde of ſpeech vſuall in the Scriptures to ſet downe One inſteade of the firſt: as Gen. 1. 5. Mat. 28. 1. Mark 16 9. Luke, 24. 1. Io, 20. 1. And the word Sabbaoth for a Weeke. As Leuiticus, 25. 8. Luke, 18. 12. (foreign.) And thus doe Caluin, Martyr, Beza. B B. Hooper: and euen the learned Papiſts: Eraſmus, Ianſenius, Bellarmine, Emanuel Sa: and ſundry others, obſerue vponupon theſe places. And further for the place of the 1. Corinth. 16. 2. It is very euident out of the Fathers, Iuſtinus, Tertullian, and others, that from the ordinance of the Apoſtles grounded on this place, the primitiue times did make collections for the poore on this very day vvhichwhich vvas the firſt day of the vveeke celebrated by them to the honour of Chriſt his reſurrection and publique vvorſhip of God; as Zanchius that moſt learned and iudiciall Diuine doth ſoundly conclude. Beſides, ther want not ancient manuſcripts to make this place more manifeſt by adding foreign to the Text: as Beza noteth, and Cryſpine in his greeke Teſtament together vvith Wechelus in his edition of the Septuaginta doe expreſſe. Touching the place of Apoc. 1. 10. vvhichwhich maketh cleere mention of the Lords day; the obſeruation whereof is ſeconded by the Primitiue Fathers and Churches immediatly ſucceeding the writer of that book: they hauehave nothing to alleage, but that they holde it doubtfull whether that book be Canonicall or not. Which cauill albeit it bee vnanſwerably confuted by Beza and ſundry others: yet I iudge it ſitter to be decided by a cudgell of the Magiſtrates owne faggot, (or the hatchet rather) then to be notized or vouchſafed the peaceable or quiet anſwere of ſober men; for that it muſt needs be an opinion of inſolent p. 32and palpable lewdneſſe, that cannot ſtand but by calling the vndoubted Scriptures of canonical authority, and principles of the Chriſtian faith in quaeſtion.

76 For the confirmation of their moſt weake and bad opiniō, they brokenly alleage certaine Scriptures, from which they draw euen by the eares againſt their wils three ſeuerall concluſions. The firſt concluſion is this: The fourth Cōmandement is meerely Ceremoniall, and therfore vtterly aboliſhed and is Iewiſh to obſerue. To this I ſay in generall it croſſeth all mens iudgemens that euer were of any note as in parte appeareth Theſe. 20. and therfore is actually abſurde and a very Nouel, and is beſides the doore to Atheiſme, carnall liberty and all profaneneſſe, a manifeſt diſabling of the other 9. Commandements & occaſion of neglect giuen to them eſpecially that care for none. For further anſwere to this bare Aſſertion, Look Theſ. 45. 46. 47. 48. 49. 50. But for the Scriptures they alleage for the ground of this their Concluſion as Exodus, 31. 13. 16. and 35. 2. Ezechiel, 20. 12: They are too ſhort for their poſition; for theſe places prooue the Iewiſh Sabbaoth to hauehave in it ſomething ceremoniall, tranſitory, and as the ſhadowe aboliſhed by Chriſt the ſubſtance, Coloſſ. 2. 16. 17. in that parte wherein it was ceremoniall, which was meerly proper to the Iewe: but by this they diſproue not the Sabbaoth dayes politicall reſpecte of reſt of the bodies of ourſelues, our ſeruants and our Cattell, Exodus, 20. 17. with Deu. 5. 14. and morall part therof; which is the publick worſhip of God. Exo. 20. 9. 10. which are perpetually to remain as the other laws of like equity & nature, being eſpecially by Chriſt confirmed and by his Apoſtles and Primitiue Churches continued, and by vsus therefore to bee practiſed to the Worlds end. VVherefore the ſtricte obſeruation alſo of a holy reſt or Sabbaoth vntounto God in the new Teſtament is not a Iewiſh thing. For ſeeing the Iewe did reſt by a mixt reaſon Iunius de polit: Moſis: cap. 8.partly morall, partly politicall, and partly ceremoniall; We reſt in no ſenſe for the later but the former two. Namely firſt for the Morall and then for the politicall reſpect: which ſeeing they are commaunded vsus as ſtrictly; and concerne p. 32vsus at neerely as they did the Iewes; wee ought with no leſſe conſcience to obſerue them then the Iews. And ſeeing the actions of men are really diſtinguiſhed by their ends for which they are done; and wee propoſing not the Ceremoniall or end proper to the Iewe, but onelyonly the Morall common to vsus vvith them: our ſtricte obſeruing of the Lords day cannot bee counted Iewiſh, though hereby alſo wee forbid the verie gathering of any ſticke or kindling of anie fire that ſhall hinder the ſeruice of GOD in our ſelues or others.

77 The ſecond Concluſion that they frame is this: All dayes are alike, no difference in the Goſpell by the word of God, and are diſtinguiſhed only by the Magiſtrates, not by Gods commaund. Nay farther (except the Magiſtrate enioyne) it were a ſinne to obſerue religiouſly any dayes for the ſolemne ſeruice of God aboue others. The proofes heereof are Rom. 14. 6. Gal. 4. 10. Col. 2. 16. 17. The former of the which, namely, Rom. 14. 6. argueth our Chriſtian liberty, in reſpecting all dayes alike which are not diſcerned (ſay theſe men) by the commandement of a Magiſtrate: of the Church ſay the Rhemiſtes: but of neither ſayth Maſter Fulke, but of the commaundement of God only: and ſo is this place ſufficiently anſwered. Maſter Greenham (a man of reuerend memorie) anſwereth this obiection, by affirming him the vveaker Chriſtian that counteth all dayes alike. V. 5. for that hee muſt needes be weake in Chriſtianity that eſteemeth all daies alike notwithſtanding the plain conſtitution and practiſe of the inſpired Apoſtles going before. The auncient Fathers, Origen, Ambroſe, Oecumenius Primaſius, Anſelmus, do vnderſtand the Apoſtle to ſpeake of faſting from meates on certaine dayes, and (as Chryſoſtome, Theodoret and Theophilact define it) from ſwines fleſhe: which dayes and abſtinence ſay Caluin, Bullinger, Beza, Oleuian, Piſcator, Eraſmus, Lyra, and the very Rhemiſts, are to be conſtrued of the ceremonies meerely Iewiſh and ceremoniall: with the which ſenſe this Scripture being limited, it includeth not the dayes eſtabliſhed and practiſed in the new Teſtament by Apoſtolicall p. 33authority. The other places of Gal. 4. 10. & Col. 2. 16. 17. are by all Interpreters alſo vnderſtood of the Iewiſh feſtiuities, ſo farre forth only as they were Ceremonials, figures and ſhadowes of things to come, and being aboliſhed by Chriſt his comming ought not to be obſerued any longer. And this, the very ſcope of the Apoſtle, circumſtances of the places, and manner of ſpeaking and noting the names of the dayes and times and that in the plurall number, aboundantly confirme. And thus doth Caluin, Beza, Marlorat, Zanchius, Piſcator, Lyra, Eraſmus, the Papiſt Bellarmine and Rhemiſts, and (before them) all the ſtreame of Graecian Fathers with Hierome and Auguſtine, interpret both theſe Scriptures; ſo that (as Zanchius ſpeakes) The Apoſtle in theſe places doth not forbid that there ſhould bee any certaine dayes publikely ſolemnized in the Church, wherin the faithfull might aſſemble to pray and to receiue the Sacraments together. For the Apoſtles and other the godly did vſually come togither on the Lords day, and would that al things ſhould be done by order in the Church. Wherfore (ſayth he) vnleſſe we would affirme that the Apoſtle did contradict himſelfe, it muſt needes be confeſſed that the Apoſtle in theſe places to the Gal. & Col. did nothing leſſe then teach that no dayes ſhould be ſolemnly obſerued in the Church of Christ.

78 The third Cōcluſion ſoundeth thus: EueryEvery day is a continuall Sabbaoth in Chriſt his Kingdome: and that is a reſt from ſinne and a continuall ſeruing of God. So farre ſhould we be, of obſeruing one day aboue another. The places of their proofe are Eſay, 66. 23. and 56. 1. 2. and 58. 13. 14. Hebr. 4. 6. 7. 8 9. 10. But here hence they conclude iuſt nothing to the point. For the firſt place; Caluin, Bucholcher, and others interpret it of the eternall reſt in heauen; or if we take it for the Chriſtian Sabbaoth (as Chemnitius and others do) why may we not vnderſtand it, as alſo Eſay, 56. 2. 4. 6. 7. both for a prophecy & preſcription of the Gentiles ſanctifying of the Chriſtian Sabbaoth in the new Teſtament, ſeeing the Prophet (ſpecially in the later place) ſpeakes euidently of the Church of God among the Gentiles which muſt needes bee in the new Teſtament? The ſecond and third places doe affirme thus much, p. 34that we ought not to commit any ſinne vponupon the Sabbaoth. What then? will they therfore conclude we ought not to obſerue any certaine Sabbaoth day? it were too abſurd. Now the laſt place teacheth that Chriſtians ought to reſt from the… own works, that is from ſin and diſobedience, continually: but what hinders this the Chriſtian Sabbaoth or ſettled proportion of time of the publicke worſhip of God, by the he…ring of the word, by prayer and receiuing of the Sacraments. Nay by theſe collections either we muſt hauehave no certaine ſolemne dayes at all: And then (ſayth Caluine) Praeſentiſſima impendet Eccleſiae perturbatio & ruina. A moſt praeſent Inſtit. lib. 2. ca. 8. §. 32.ruine and confuſion will come vntounto the Church: Or elſe in the other extreamity wee muſt do nothing elſe eueryevery day, then meete together publikely, and without intermiſſion continually to heare, to pray, to take the Sacraments. And then what ſhall become of the Common-wealth and houſeholde, the Magiſtrate and Maſter, the ſubiect and the ſeruant? how ſhall the one rule, or the other obey and ſerue? what vſe of our daily callings? who ſhall prouide for our families whiles we (worſe then Inſidels) caſt off the care thereof? how ſhall wee cloath and feede our bodies? or what vſe ſhall there bee of thoſe Commaundements of GOD, vvhichwhich were giuen before the Law; In the ſweat of thy browes thou ſhalt eate thy breade? Or in the Law. Sixe daies thou ſhalt labour. Or in the Goſpell. We commaund them to worke with quietneſſe, and to eate their owne breade? So that this fancie d…es men eyther into one extreamity of Atheiſme, to obſerue and ſanctifie no publicke dayes at all; or of Iudaiſme, to Sabbatize all dayes in the ſuperlatiue degree. Other concluſions there are hammered out of other Scriptures: as namely, Marke, 2. 7. The Sabbaoth was made for man: therfore man may vſe it or not vſe it at his pleaſure; as though Baptiſme or the Lords Supper, the miniſtry and preaching of the Word, and other ordinaunces of God, were not made for m…n, … (if they were) as if man might vſe them at his pleaſure. A…ine, Matthew, 12. 8. Chriſt is the Lord of the Sabbaoth; and therfore as Lord might abrogate the Sabbaoth, p. 35and admit this to be true, yet neither doth it proue that he aboliſhed other thē the Ceremoniall; neither diſproue …ut that he eſtabliſhed the Moral part of the Sabbaoth for euer. But I am aſhamed of the ſeelineſſe of theſe obiections: enough to make a man perſwaded that ſome enemy of theirs ſhould father them vponupon them to abuſe them; ſaue that the maintayners of ſuch opinion may iuſtly ſeeme to bee but men vnſenſible. Wherfore vntill I ſee reaſons more forcible then theſe, confirming a more probable opinion then this, I will leaue both reaſons and opinion as I finde them, and in the meane time will be bold to ſay; Such as the weake foundation is, ſuch is the building.

And thus (O Reader) according to the modell of my praeſent ſtrength, thou haſt the truth of the Chriſtian Sabbaoth propoſed and confirmed to thy conſcience: A doctrine harmeleſſe, true, and holy, making thee holy and praeparing thee to heauen, agreeing to the Scripture, to right reaſon, to common ciuility, and euen to ciuill policies. A doctrine conforming vsus to the Commandement of God, yea euen to his bleſſed and holy Image. A doctrine bringing much glory vntounto God, and benefit to man, knowledge to the ignorant, ſenſe vntounto the hardned, direction to the willing, diſcipline to the irregular, conſcience to the obſtinate, comfort to the conſcienced, and bringing none inconuenience in the world. A doctrine that addeth face, faſhion, growth and firmitude vntounto a Church, ſtrength and comely order to a Common-wealth; giuing propagation vntounto the Goſpell, helpe and vigor to the lawes: eaſe, honor, and obedience vntounto the Gouernors: vnity and quiet to the people: and laſtly, certaine happineſſe and bleſſing to them all. For the which doctrine whoſoeuer argues, pleadeth for GOD, for his glory, for his worſhip, for his Commaundement and will, for his Word, his Sacraments, and inuocation: for the Lawe, for the Goſpell, for Moſes, and the Prophets, for CHRIST and his Apoſtles, for the vpholding and flouriſhing eſtate of the Church and Common-wealth, of Schooles and Vniuerſities, and of the faithfull Miniſtrie of Chriſt. In a word p. 36they pleade for the wearied bodies reſt, for the euill conſcience quiet; for the ſound practiſe of godlineſſe and mercy, in a certaine, ſettled, and conſtant order. And ſo by conſequence for heauen it ſelfe.

The contrary iudgement worketh contrary effectes. For it depriueth GOD of his honour, the Church of Religion, the Common wealth of order, the body of reſt, the ſoule of inſtruction, the life of direction, the word of attendance, the miniſtery of reuerence, and drawes along a world of inconueniences and miſchiefes beſides. For it plainely breedeth ſlouth and ſcandall in the Miniſtry: neglect & meere contempt of Miniſtry in the people; confirming blindneſſe and ſuperſtition in the ignorant, quenching the zeale of the more forward: ſtrengthening the hands of the more wicked, and giuing liberty to them that are too apt to take it of profaning of the Sabbaoth day of God. It hinders the courſe of the Goſpell, depriueth of the meanes of godlineſſe, it defaceth the beauty, & cuts in two the very ſinews of the Church, enlarging Sathans horrid kingdome and power of darknes, by giuing ſtrength to Athiſme, Papiſme, and carnall goſpelling; Aboliſhing the Vniuerſities by ineuitable conſequence, and ſhaking the frame and fabricke, yea poyſoning vp the vitall powers of the very Common-wealth: And in a word drawing on confuſion, irreligion, Barbariſme, Gods curſe and vtter deſolation on them all.

Wherefore the truth of this doctrine of the Chriſtian Sabbaoth being cleere: it followeth that all aduerſarie iudgements to it are condemned: whether they bee Swinckefeldians, that wil hauehave no miniſtry: or Familiſts and their fellow Anabaptiſts that wil hauehave no Sabbaoth, or Iewes that inſiſt vponupon the Legall Sabbaoth, or Papiſts that hold the Sabbaoth ſanctified by their impious Maſſe and other Antichriſtian Idolatries and will-worſhips; or Libertines that giuegive themſelues & others liberty to labour on the Sabbaoth, or to profane it by vaine ſports, games, recreations, feaſtinges, dauncings, Maypoles, Church-ales, ſtage-playes, and the like, more then heatheniſh vanities, or whatſoeuer may be called p. 37the will or wayes of man, or whatſoeuer tendeth to profane or hinder the effectuall ſanctifying of the Chriſtian Sabbaoth: whoſe ſeuerall obliquities, (being oppoſite to al ſound iudgements and Chriſtian practiſe) ſufficiently manifeſt the falſhood of themſelues, and mutually confute each other, being compared with the truth of God.

It remaineth that thou bee exhorted (O Chriſtian peruſet of this truth of God) vntounto the conſcionable & carefull practiſe of the Chriſtian Sabbaoth. Conſider vvith thy ſelfe the reaſons that hauehave been alleaged; and let the euidence of them cauſe thee to captiuate thy thoughts vntounto them. And know, that if among them all but one bee true, it is enough; one is too much for a Chriſtian man to depraue or cauell at, who beleeueth a Iudgement day to come: I doubt not but a man might more eaſily perſwade the multitude to any extreamity then to the right, and ſo to break the Sabbaoth then to keep it holy: corrupted doctrines are familiar to corrupted nature. And it is not hard to perſwade vntounto that liberty, which all men pleade for and purſue. Nay more, it is not poſſible for any man to teach that liberty which the moſt part wil not far exceede in practiſe. So vnſeaſonable are the doctrines of letting ſlacke the reines of godlineſſe vntounto this head ſtrong and vnruly age of ours: and ſo vnſound; againſt the which all ſound and learned iudgements, and godly Churches & pe… ſons practiſe, are oppoſitely ſet. And therfore if the Apoſtles and all faithfull teachers and ſeruants of God hauehave walked in this path before, wherin they paſſed through and from this world, without either outwarde inconuenience, or inwarde wound of conſcience; but with much ſpirituall profit and ſenſible increaſe of knowledge and of grace, and with continuall, finall, and vnſpeakeable peace and comfort: who will not hazard the imitation of their practiſe for the gayning of like benefite? Or who, that hath not ſet his conſcience and common ſenſe to ſale, will leaue the certaine way of all the Saints and ſeeke a newe found way, which no man euer went to gaine the bleſſings they enioyed? For, did they enioy ſo great benefits by ſanctifying this day, and doeſt thou think p. 38to get them by profaning it? My iudgement is, he that will hauehave a way of his owne finding, it were fit hee enioyed a heauen of his owne making. But (O Chriſtian Reader) if euer thou wilt ſanctifie thine euerlaſting Sabbaoth in heauen, Learne then effectually to ſanctifie it vponupon earth, according to the Commaundement and wil of God: which if the more wilfull will not do, who walke in the wide way of the greater part of men, yet Chriſt ſhall not want to ſanctifie a day vntounto himſelfe; It ſhall be done in deſpight of them, without them: and they ſhall melt away in leauing of the truth they ſawe, and winked at. And albeit the Phariſees do ſtill deſpiſe the counſell of God againſt themſelues, and ſome peruerſe ones will be euer carping and corroding of this truth, yet Wiſedome will be iuſtified of all her children.

GAL. 6. 16.

As many as walke according to this rule; peace ſhall be vponupon them and mercy, and vponupon the Iſraell of God.