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
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 vnto vs 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 very 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 vnto 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 vnto them Why vpon that day but that they had learned of Christ to meet vpon that day to sanctifie it vnto 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 vpon 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 vnto 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 the 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 vnto a sanctified work most profitable to the Church most fit for an Apostle and most glorious to God but why vpon 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 vpon 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 solemne 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 vs or if the 4th 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 vs 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 descēsion 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
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
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. 2â— Martyr I. oc class 2 sect 2 Iunius praeâ—ecâ— Gen. 2. v. 3. 63. Musculu Loc. com part in 4. praecept â— 147. of 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 ReligioÌ„ without the which saith Bullinger the externall worship cannot be performed vnto Bulling Dec serm 4. fol. 1 Caluin inst a ca. 8. §. 32. God but all would run sayth Caluin vnto 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 Hâ—â— 2. Tome foâ— 260. and his inspired Apostles who did apportionate vnto 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 vs vnto 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 Hâ—â— Tom. 2. fol. Caluin inst ca. 8. §. 31. â—â—â—tyr loc 7. clâ—â— sect 2. destroyeth Gods holy Image in vs in that point This Image of God is proposed in the fourth Commaundement For in sixe dayes Therefore to conforme our selues to the 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 vs. 38 The fourth Reason Because the sanctification of the seauenth day conformeth vs to the Image of Adams holinesse in his integrity to which albeit wee cannot perfectly attaine in this life yet we are to striue vnto it because he was Zanchius de eribus creatioâ— part 3. lib. 1. p. 1 fol. 480. created to the Image of God holinesse Therefore to striue vnto the Image of Adams holinesse wee are perpetually to obserue the 7. day holy vnto God * as Adam did 39 The fift Reason Because the end of the 7. dayes obseruation seator in Geâ—â—s 2. 3. Decâ—â—g Lect. 29. â— Heb. 4. 10. is 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 vnto vs 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 vs no lesse proportioÌ„ of seruice then he did of them In respect of Gods Church the which needeth no lesse proportion â—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 vs 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 vs 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 vnto our rest so much vnto Gods speciall and publicke seruice and so much euen to the labouring seruant and drudging beast as knowing what was fiâ—test for euery 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 onely 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 vnder 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 haue 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 but 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
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 vnto 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 practised 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 coÌ„science The Maior or former proposition is proued 1. Cor. 1â— 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 coÌ„tinuance of time vniuersality of place For such reasons are most forcible that haue ground of Scripture which the Papists haue not as neither haue they coÌ„tinuance of time or vniuersality of place if ye take away their cracking facing out 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 haue been vsuall on that day as also the auncient Syriacke translation doth plainly confirm by adding these words vnto the narration of their commoÌ„ 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 â—lect and sanctified for they only haue the gift of inuocatioÌ„ 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 haue prayed but haue taken flight 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 haue 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 vnto 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 vnder the title of the Lords day as a commoÌ„ 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 grouÌ„ded on Gods holy word and practise of the holy and inspired Apostles The vvhich 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