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 loue 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 onely 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 haue 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 heerein 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. dâ— cultu sanctorum Tolet Instruct sacerdot li. 4. ca 24. fol. 542. Perkins probleÌ„ tit dâ—â—s festâ— fo 231. Chemnitius loc com â—ars secunda ad 3. praecept fol 61. 62 and 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 vs 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 reuereÌ„d godly Writers for most part liuing in the times next aboue vs 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 euery age with the reuealing of some part of truth and alwaies fiery and pearcing wits omitting nothing to oppose or to defeÌ„d the truth which by thaâ— means hath by degrees been manifested The which thing as he did to them in other times before reuealing to theÌ„ 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 vs so hath hee done vnto 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 Bâ—â—ter BreÌ„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 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 euery 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 haue 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. §. 15 positiue 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 vnto 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 a Vide annotata ad §. 20. Bullinger in Rom. 14. 5 Musculus 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 others 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
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 vvhich 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 vs to be obserued then the former Sabbaoth of the Iewes Briefly thus If the very rest of God the Father bee alleaged as sufficient Io. 15. 15. and 16. 13 14. 26. Act. 20. 20. ♌ Vide supra §. â—0 Num. 4. Hooper on the 4. Com. fol. â—5 Piscatâ—r in Genes 2. 3. fol. 52. cause to ty the Iews coÌ„science 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 Apostleâ— ordinances coÌ„mandements and constitutions are the coÌ„mandements 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 haue ordayned so do you which words say BB. Hooper and Piscator do plainly imply a commandemeÌ„t as the words I haue 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 coÌ„formed The places are a Chrysostom â—edâ— Gualter Aretius Beza Geneua note Lyra Erasmus Vatablus Emmanuel Sa. Rhemâ—sts in hunc locum Chemmnit Martyr Zanchius Vrsinus Piscâ—tor Iunius Pezâ—lâ—us Fulke Babington Perkins Zepperus in locâ—s citatâ—â— Marlorati Enchiridioâ— Tit. dâ—es dominicus Bucholch Chron. â— proleg f. 22. Bellar. vbi supra cap. 11. Act. 20. 7. b Chrysost Ambr. Hierom. Reâ—â—g Prâ—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 citatâ— Sutcliffe inâ—tit fideâ— fol. 11. 1. Cor. 16. 2. c â—lemens â—an Apostol Ignatius Iustinus Tertullian Clemens Alexand. Orig. Athan. Ambr. Hieronym August Gregorius Magnus Leo. Hylarius Occâ—â—neâ—ius Primasius Ansâ—â—â— Martyr Bulling Beza Iunius Chemnitius Zanchius Sadeâ—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 As 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 coÌ„mandingly 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 vpon this day 1. The resurrection Rest of Christ vpon this day Luk. 24. 6. Heb. 4. 10. 2. Christ his first apparition to his Disciples vpon 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
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. Io. 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 euery where is onely 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 loue theeues vagrantrogues wearers oppressors coseners Epicures and voluptuous liuers 3. Againe That doctrine practise and perswasion the vvhich 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 therfore 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 haue 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 69 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 euery 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 vnto 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 vnto 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 onely 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 haue 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 haue no farther aucthority then by the word of God either in generall or speciall 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