Propositions TENDING TO PROOVE THE NEcessarie vse of the Christian Sabbaoth or Lords Day And that it is commaunded vnto vs in Gods WORD WHERE VNTO IS added the Practice of that sacred Day framed after the rules of the same WORD By IOHN SPRINT an vnvvorthie Minister of the Gospell of Iesus Christ at Thornebery in Gloucester shire ET VSQUE AD NVBES VERITAS TVA P. S. Imprinted at London by H. L. for Thomas Man 〈…〉 The Summe of all in one Syllogisme That the Lords daie or Christian Sabbaoth is The Lords Day necessarily to bee obserued by all Christians to the end of the World WHatsoeuer dayes obseruation was in the Newe Testament Sanctified by sanctified and set apart to an holy vse 1 Christs resurrection First by Christ his triumphant resurrectioÌ„ 2 Christs first apparition Then by his first appearing to his gathered Apostles Disciples fiue times on that same day 3 Christs second apparition Next hy his second appearing to his gathered Apostles 4 Holy Ghost apparition Fourthly by his sending of the Holy-Ghost to his Apostles gathered againe and blessing of their doctrine by conuersion of soules 5 Command ordinance of postles Fiftly by Apostolicall Commaund Constitution to be obserued by Christian Churches 6 Christs commandement Sixtly by Christs Commaund not to be profaned of anie faithfull Christian 7 Practice of postles Seuenthly by Apostles solemne practice of preaching ministring the Sacraments in the Christian Congregation and meditation of the Scripture 8 Title giuen the Holy-Ghost Eightly by the holy-Ghosts induing it with a notable peculiar title of the Lords day 9 Practice of and the most pâ— Churches By Apostolicall primitiue and all later reformed Churches general and continual practice from thence vnto our times 10 Iudgemeâ—â— the most so 〈◊〉 all godly lâ—â—ned By the iudgement of the spirituall most godly learned Teachers and Writers of the former and later ages 11 Effectes Gods blessinâ— By the witnesse of Gods generall and continuall blessing of the practice therof with peace of conscience ioy of the Holy-Ghost and sensible increase of knowledge and grace in all sincere Christians that with soundnesse prefesse the Gospell euery where 12 Dislike and â—â—â—anation by â—e wicked and â—â—sound And last of all by the dislike and opposition of the onely most wicked of life ignorant of mind or otherwise vnsound in iudgement and doctrine The Obseruation of that Day is most necessary and doth tie the Conscience to the end of the World But such is the Obseruation of the Lords day or first day of the weeke and so confirmed in euery point Therefore The holy Obseruation of the Lords day or first day of the week is most necessarie and doth tye the conscience to the end of the World The Proposition confirmed For the first member Look Section 56 55. For the second third fourth seuenth and ninth Look Sect 61. For the fift and sixt Looke Sect 58 59. For the eight Looke Sect. 55 54 59 60 64. For the tenth eleuenth and twelfth Looke Sect 65. Proofes of the Assumption in the seuerall members The 1. There is no question of this point but that Christ rose on the first day of the weeke The 2. That Christ appeared 5 times on that first day of the weeke which was the day of his resurrection and of the Christian Sabbaoth first to Mary Magdalen Mark 16 9. Io. 20. 14 15 16 17 18. Secondly to the woman Mat. 28 9 10 11. Thirdly to the two Disciples Luk. 24. 18. Mar. 1â— 13. Fourthly to Peter Luk. 24 33. 34. with 1. Cor. 15 5. Fiftly to the eleuen Mark 16. 14 Excepting Thomas Io. 20. 24. Wherein our Sauiour dooth comfort instruct authorise and ordaine the Ministers of the Newe Testament and giues them power to preach and administer the Sacraments Discipline Io. 20. 22. 23. with Mar. 16. 15. 16. Mat. 28. 16 17 18 19 20. This was performed in the night partly by Christs appointment Matth. 28. 16. Partly for feare of the Iewes not daring to assemble by day Io. 20. 19. The day notwithstanding sanctified by Christs fiue fold appearing and the Disciples holy meditation conference of and with Christ The 3. That CHRIST appeared the second time on that day seuen-night Conâ—â—â—â—ing comforting instructing reproouing appeareth Io. 20. 26 27 28 29. Where it is sayd after eight dayes including and counting the day of Christs resurrection for one of the eight which is that day seuen-night as if he should say the eight day after by an Hebraisme The like speech in Luk. 2. 21. 1. 59. Leu. 12. 3. Thus Caluin Beza Piscator Rollock take it and so do the very Papists Ferus Iansenius Emmanuel Sa. vpon these places The 4. That the Apostles met vpon this very day the first day of the weeke on the morning Act. 2. 15 appeares because they met on the day of Pentecost Act. 2. 1. with Leu. 23. 15. 16 called the feast of weekes Exod. 34. 22. Which was the morrow after the Sabbaoth Leu. 23. 16. 15. This also the computation of Weekes betweene the feast of Easter and Whitsontide dooth prooue For it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if one should say the fiftieth day Act. 2. 1. because fiftie full dayes or seauen weekes are to passe betweene the feast of Easter or Passeouer the day after which Christ rose and the feast of Whitsontide or of weeks Leuit. 23. 15. 16. Exod. 34. 22. on which day the Apostles now met For this truth look the iudgement of Augustine de tempore ser 251. Nazianzen apud BaroniuÌ„ Leo Ep. 81. Concil Constantinopol 6 Caluine Beza Piscator with the Papists Bellarmine de cultu sanctoruÌ„ lib. 3. cap. 11. See Emmanuel Sa. annot in Act. 2. 1. Baronius Tom. 1. ex Nazianzen The 5. Look for the confirmation thereof Sect. 58. 59. The 6. Look for this Sect 64. The 7. Look for this also Sect. 60. 61. The 8. Look for this Sect. 59. 55. 54. 60. 64. The 9. For this look Sect. 15. 20. 63. 62. The 10. Is prooued Sect. 15. 20. 34. 52. The 11. and 12. Is confirmed by palpable experience and apprehended by him that eyther hath an eye or winketh not Look for these Sect. 65. and the fowre last Sections also To the Christian Reader MAny matters Christian Reader called into question at this day are offered to the viewe of the World and not a fewe of them very friuolous and vnprofitable but there are also matters which doubtlesse cannot bee denied to bee of singular importance for the furtheraunce of our most holy faith and true Religion And amongst the waightiest of these there is almost none of greater vse nor of more necessity to be vnderstood nor being vnderstood to bee more carefully obserued then this which hereafter ensueth touching the nature and quality of the Lords day commonly called Sunday or the
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
soure things touching the Christian Sabbaoth day 1 Basil de spirit sancto c. â—7 Chrysost â—om 43 in â— Cor. Aâ—gust serm de Tempor 251. Idâ—m contra Faust liâ— 32 cap. 11 coâ—cil Coloniens parâ— 9 cap 9 The originall thereof which they say was first established by Christs owne blessed and inspired Apostles Ignatius epist a Magnâ—sios Iustinâ—â— Martyr Apolâ—g 2. ad Col. Athaâ—â—s Trâ—â—t de verb. 〈◊〉 de circumcis Sabbat Chrisost serm 5. de resurrecâ— Coâ—cil generale 〈…〉 Constâ—â—tinop can 〈…〉 86. ad 〈◊〉 â—p 119. c. 1â— ad 〈◊〉 Idem de câ—â—â—taâ— Dâ— l 22. c. 30. Idem de verb. Apost serm 15 Idem â—â— Tempore serm 251. Isidor ded ◠〈◊〉 lib. 1. cap. 24. Bedâ—â—â— Luc. 24. The cause or occasion in memory of the â—esurrection of Christ our Lord who rose vpon that day of his triumph ouer death and hell 3 Ignatius Iustinus vbi supra Irene li. 4. c. 19 20 â—2 33 34. Dâ—onysius Cornithacus apud Euseb Eccles hâ—st i. 4 c. 23. Origâ—â—es hom 3 in Exod contra Gelsum li. â— Cyrill in Ioan li. 12. c. 58. Tertullian Apolog. ca. â—9 Idem de Idolol Hieronym in vita Paule Idem Epist ad â—ustoch Ambros serm 62. Augustin Tract â— in Ioan. Gregor l. 11. Epist â— 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 a In decret de consecrat dist 3 can â— â—â— Decretaâ— â—it de ferijâ— ca. â— Concâ—l Laodâ—câ—â— c. 49. Concil Agâ—thâ—s â— 47 concil Aâ—tâ—siodâ—r c. 16. Concil Aurclianeus c. 27. Concil Constantinop 6. c. 8 Synod Augustens c. 18. CoÌ„l Mogunt Can. 25 14 36 37 61. Truâ—an can 19. Caâ—loneâ—s c. 18. Matiscon 2. c. 1. canc l. Par siens lib. â— cap. â—0 Coloniensâ— part 9. ca. 9. Arelat â— cap. 16. Tâ—roâ—ens 3. â— 40. Rhâ—mens cap. 43. Booke of the Iniunctions of â—e Church of England anno 1. Eliz. Iniâ—â— 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 â—7 59. Canon b In cod lib. 3. Tit. 1â— de ferijs Leg. 3. Theodosij â—ag 10. Leâ—nis Anthenâ—j Leg. 5. 8. Valentiâ—j â— 9. â—â—nor Theodâ—s Soâ—om lib. 1. cap. 8. Lex Contant ni Lib. ordinationâ— Caroli 5. li. 2. â—â—bric 1. fol. 359 Ciuill and c Canutus Law Lex 14 15. Edgars Law Act. and â—on elit 15â—6 fol. 14. a Law anno 27. Henrc 6. cap. 5 Actes of Parliament of Scotland since King Iames the â— 20. Octob. 1579. cap. 3. King Iames the 1. his Prolamation 1603 against the profaning of the Sabbath Common as we tearm theÌ„ 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 haue they done as they receaued from hand to hand in their seuerall times the time doctrine of the Lords day And yet as euery 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 â— in 3. praecept â—ct 21. Cataneus â—n â—ath Rom. fol. 234 â—anis Cathec c. 3. â—11 fol. 84. Vau. â—â—athec c. â— fol. 53. elisius de 3. prâ—â—pt fol. 315. 317. â—rynaus disp Theoâ—g anno 1598. â—harad Christ â—hes 103. fol. 124. Tolet instruct saâ—rdot l. 4. c. 24. fol. â—40 541. 542. â—45 546. Feliâ—us fol. 305. 306. â—07 310. 315. â—17 Catancus in â—athec Rom. fol. â—35 in sunt 1. Fest fol. 185. â—aulâ— Catheth c. fol. 53. hath pitifully been defiled like pure water running through a muddy cesterne 17 For touching the time therof they euideÌ„tly 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 â— 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 euery place or indulgenced to them by the Popes large licence 18 And neither hath the doctrine of the Christian Sabbaoth escaped free from their corruption For albeit with one mouth they acknowledge rightly 1 Cathech Rom. part â— in pracept 3 sect 4. 14. fol. 319. 322. Hâ—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 Iâ—n c. 13. contra Faust Mâ—â—â—ch l. 32. c. â—1 serm 251. de Tempore some of them doe say Dominico â—ussu by Christs owne commaundement 2 Cath. Rom. fol. 322. in 3. praecept â— 14. Bellar. Tom. 1. de cultusanct l. 3. c. 10. 11. Felisius fol. 290. RheÌ„ in Apoc. 1. 10. Vaalx cath c. 3. fol. 51. Ribera in Apoc. 1. 10. That this was done by them in the memoriall of Christ his resurrection 3 Cath. Rom. part 3. §. 4. fol. 319. Bellarmi Ibid. c. 11. Felâ—sius fol. 29â— Rhem. Test in Act. 20. 16. Apoc. 1. 10. That the places Act. 20. 7. 1. Cor. 16. 1. Reuel 1. 10. do manifestly confirme this day 4 Bellar. Ib d. c. Io. 11. Stella in Luc. 14. fol. 11â— a. That it is a day aboue all other dayes to be esteemed 5 Bâ—llar Ibid. c. 10. Rhem. Teâ—t in Apoâ— 1. 10. Mat. 15. 9. Eccius Enchirid. Tit. de festâ—â— â—eâ—â—nijs fol. â—34 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. and 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 1 Musculâ—â— Loc. vol. â— in 4. praecept fol. 147. Caluin instit l. 2. c. 8. sectione 31. 32. Bullinger Decad. 2. sâ—rm 4. fol. 125. Martyr Loâ—â— 7. class â— sect 2. 3. Idem in 1. Cor. 16. fol 444. 6. Beza Thes Geneuens â— 39. sect 8 9. Idem iâ— Argumento Ps 92. 〈…〉 Reu. 1. 10. Zanchâ—uâ— de redemptione l. 1. c. 19. fol. 610. c. Vrsinus Cathee ad quest 103. â—art 3. fol. â—66 〈…〉 Mosis c. 8. fol. 117. 118. 119. 120. 121. Idem prâ—lect in Genes 2. 3. foâ— 63. Cheâ—â—â—â— Exaâ—â—eâ— part 4. de sestu fol. 697. Heming Symagma edpracept 4 §. 12 fol. 362. Enchirid. 〈◊〉 Lex class 2 fâ—l 10â— Hyperiu◠〈…〉 1. Cor. 16. 1. 2. Pezelius ArgumeÌ„t part 3. fol 169. Sadiel contra artic abâ—â—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. Suâ—liffe prâ—ma fides instit fol. 11 ¶ Babington on Com. 4. fol. â—68 That the fourth Commaundement is partly morall and perpetuall and partly ceremoniall proper to the Iewe and quite abolished 2. That the ceremoniall of that Law stood 12. 3. Bullinger â—â—â—sculus relequi â—â—rd omnes locu ciâ—â—â—â— 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 vnto 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 vpon a certaine and defined day to vvhich some adde the limit of the time one ** Martyr Iunius Hemingius Fâ—lke Perkins Babingâ—on Vbi supra Musodus Iludem fol. 146. Beza confes de Eccles c. 5. §. 41. fol. 157. Wolphâ—u◠〈◊〉 l. â— c. 1. Piscator exposit Câ—thech in 4. prâ—ce â— â—â—l 120. 〈◊〉 in Coloss 2. 16. fol. 1. 64. and his Lecture 19. on Coloss 2. 16. Nowels Cathech fol. 99. 〈◊〉 12. fol. â—12 IdeÌ„in Matt. 10. f. 9â— Book of Hom. fol. 258. 〈…〉 day of 7. is the morall of the fourth Commaundement and of the law of Nature beloÌ„ging to vs as well as to the Iewes 4 Bezâ— The. Genâ—â— c. 39 §. 12. fol. 84 Iâ—em aâ—not â—â— Reu. 1. 10. Zancheuede redemp fol. 6â—0 a. b. Clematiue loc com part 2. fol. 61. v. Visinâ—◠〈◊〉 part 3. 〈◊〉 103 fol. 767. Iunius praeâ—â—â— â—â— Gâ—n 2. 3. fol. 63. Pâ—â—cateâ— â—n â—bseruaâ— ad Gen. 2. 3 Cathâ—ch fâ—l 1â—0 Sadeâ—â— Hemâ—ngius Pezelius Fulke Perkins Babington vbi supra Fâ—x Meditat. in Apoc. 1. 10. Buchâ—lâ—â—er 〈◊〉 â— prelâ—gâ—rn fol. â—â— Hyperius in Heb. 7. fol. 327. That the Apostles of Christ did themselues translate the Iewish Sabbaoth into the Lords day 5 Bullinger Pezelius Martyr Musculus Beza Zanchus Chemnitius Iunius Piscator rel quiserè 〈…〉 Item vid. plura hac dere â—sâ—a seâ—â—ione 58. That this translation by the Apostles is to be prooued and concluded directly out of those places of Act. 20. â— 1. Corm 16. 1. Reu. 1. 10. 6 Bullâ—nger Martyr 〈…〉 Thâ—â— Piâ—cator Pezâ—lius Fulke booke of Homilyes c. vâ—â— supra Hyperius in Hebr. 7. fol. 327. Gualter in Act. 10. 7. fol. 259 Aretius in Aâ—oc 1. 10. Fâ—x 〈◊〉 That this alteration was therefore made both to put a differeÌ„ce betweene the Iewes and Christians as also in memoriall of our Sauiours resurrection 7 Zanch. de Redemp fol. 610. 628. 629. 630. 632. Bulling Dec d. fol. 128. 129. 〈…〉 4. fol. 702. 703. 704. Holuetica 〈…〉 l. â— 2. Tome fol. 260. Perkins prâ—â—lâ—â— fol. 231. 〈◊〉 Synops fol. 429. 430. Zepperus dep litera eccle◠〈◊〉 fol. 94. 95. 96. 97. 98. Hoâ—per on Commaund 4. fol. 45. Babington in coâ— 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 8 Brentius in Leuitic 23. 2. Buâ—â—r in Mat. â—2 fol. 112. Hâ—rm confes â— â—6 Gualter in Act. 20. 7. Hom. 132. Zanchius de Redempt fol. 610. b. 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 21 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 euery 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 vnto 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 haue 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 24 And doe professe my selfe in
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 onely common to vs as well as vnto them Exod. 20. 11. As namely 1. conformitie to Gods Image which is no lesse proper to vs. 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 vnto God then was the Iew. 3. Rest of our selues our seruants and our Cattell a common necessitie to vs as it was to them Therefore this Cōmandement seemeth morall and giuen vnto vs aswell as to the Iew. And seeing the Reasons of this 4. Commandement do vrge vs aswel as the Reasons of the 2. 3. 5. cōmandements why should not this cōmandement tie vs 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 Greenham 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 onely 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 vs 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 vs 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 haue 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. godly 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 For a Tolet. Instruct sacerd li. 4. c. 24 fol. 542. Scotus b Perkins problem Tit. dies Festi fol. 231. Panormitan Angelus Syluester c Felisius in mādat 4. fol. 292. Felisius d Bellarm. Tom. 1. de cultu sanctorum li. 3. ca. 19 Soto Lyranus Abolensis and generally all the e Chemnitius 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 vpon the Schoolemens bones and vtterly defie that sentence 54 But the affirmatiue which I haue 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the word is to be noted 1. Commaund and 2. Propriety and therefore Reuel 1. 10. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 vnto 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 vnto the glory of his work of the Worlds creation Therefore the Sonne doth also sanctifie a day vnto 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 haue 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 and 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.
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
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 haue 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 vnto 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 haue cōfuted on either side yet I haue 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 giue answere vnto the cauillations of our present times vvhich 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 the Lords day For that the Greeke word soundeth in both places one of the Sabbaoths which being literally vnderstood must needs haue reference to the Iewes Sabbaoth not to the first day of the weeke which is our Lords daie To vvhich 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus doe Caluin Martyr Beza B B. Hooper and euen the learned Papists Erasmus Iansenius Bellarmine Emanuel Sa and sundry others obserue vpon 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 vvhich 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. vvhich 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 haue 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 and 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 haue 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 vs therefore to bee practised to the Worlds end VVherefore the stricte obseruation also of a holy rest or Sabbaoth vnto 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 vs as strictly and concerne vs 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 onely the Morall common to vs 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
of God Psal 93. 5. 2. Tim. 2. 19. Psal 50. 16. 17. Mich. 6. 6. 8. 3. And lastly in respect of the vanity profanenesse of our nature and thereby our vnfitnesse to vse Gods ordinances Rom. 7. 15. 18. 19. 23. Eccles 4. 17. The duties of praeparation are eyther 1. Speciall and proper to that day 1. In obseruing the due time of the Christian Sabbaoth which doubtlesse is one whole naturall day as appeares Exod. 20. 10. Leuit. 23. 32. which time beginneth at the euening before the day which is the time of praeparation and endeth also on the Sabbaoth euen the time appointed by God of naturall rest Nehem. 13. 19. with Leuit. 23. 32. 2. In remoouing all things that may hinder the sanctifying of it the next day both in our selues in our seruants and this we are to preuent with speciall care and prouidence both to keepe the peace and quiet of our conscience in preuenting of a sin causing vs to profane the Sabbaoth as also thereby to redeeme our spirituall profit and to cut away occasion of offence and euill example vnto others Exod. 16. 23. 2. Common to other dayes and therefore now especially required and they are 1. Examining our consciences and repentance 1. Cor. 11. 28. Psal 119. 59. 2. Reading and Meditation of Gods word Psal 1. 2. 119. 97. Iosu 1. 8. Deut. 6. 6. 8. 9. 11. 19. Io. 5. 35. Col. 3. 16. 3. Instruction examining and praeparing of our Families Deut. 6. 7. and 11. 18. 20. Genes 18. 19. Iosu 24. 15. 4. Prayer inuocation confession petition intercession and praise Col. 3. 17. 1. Thess 5. 17. 18. 5. Singing of Psalmes Iam. 5. 13. Col. 3. 16. Eph. 5. 19. 6. Sobriety of dyet and going to bed in due time that our bodies be not disquieted or distempered and made vnfit and vnpraepared to the duties of the Sabbaoth Psal 4. 8. Luk. 21. 34. II. Sanctification of the Sabbaoth day it selfe the performance whereof God biddeth vs Remember because we easily forget the best and most needefull duties Wherin euery person is to obserue his duty required The forgetting or neglecting whereof is to bee accounted vnto God And the persons are I. The Magistrate or Person hauing authority either the 1. Greater of the Common-wealth whosoeuer hath publicke lawfull power to commaunde or ouer-rule more or lesse The greater Magistrate is called to bee a nursing Father of the Church of God Esa 49. 23. And therfore herein must he look and remember that the Church be fed and not deliuered ouer to dry Nurses that statue their children They are Gods ordinance and Ministers and their power is of God Rom. 13. 1. 2. 6. For else they could doe nothing Io. 19. 11. This they must acknowledge and therefore honour God and vphold his ordinances aboue all things vnder the penalty of a heauy woe 1. Sam. 2. 30. their due is limited Matt. 22. 21. They must therefore giue to God his due else they must know that God can abase them that walke in pride in whose eyes they are as nothing Dan. 4. 32. 34. They are also called gods in respecte of that Image to which they ought to bee conformed and must feare God Exodus 18. 2. Else they shall dye like men Psalm 82. 6. 7. Lastly they are to know that by Christ kings reigne Prou. 8. 15. Therefore they must employ their power authority to the seruice and glory of Christ and so to kisse the Sonne of God and that also vnder paine least Christ be angry and hee breake them in pieces like a Potters vessell Psal 2. 11. 12. 9. Wherefore seeing Christ is now Lord of the Sabbaoth Mat. 12. 8. they must take especiall care not to vsurpe the right of Christ but serue the Lord in feare and remember to keepe holy the Christian Sabbaoth whereof they haue cleare and expresse Commandement Exod. 28. 9. 10. Ezech. 46. 2. 4. 10. Because the kingdome is our Lords his Christs Who is the King of kings and Lord of lords Reu. 11. 15. 17. 14. 19. 6. 16. The duty of the Magistrate of the Common-wealth is 1. To represse the profaning of the Sabbaoth for Qui non prohibet cùm potest iubet Leu. 19. 17. This duty standeth in vsing all meanes wherby the profaning of the Sabbaoth is repressed Namely to forbid Neh. 13. 15. reproue Neh. 13. 17. 18. threaten Neh. 13. 21. hinder Neh. 13. 19. 22. and punish the profaning of it Neh. 13. 20. 2. To commaund and compell it to be sanctified 2. Chron. 34. 33. Exod. 20. 10. Ios 24. 15. 3. To sanctifie it himself his children Nobles attendants and whole Court both priuately Psal 5. 7. Acts. 10. 1. 2. As also publikely Ezech. 46. 2. 4. 10. 2. King 11. 5. 7. 9. The duties of priuate publicke sanctifying Look furder in the duties of the people to which the Prince and other Magistrate is no lesse strictly tyed then the meanest of his subiects or inferiors 2. The Lesser as euery housholder ouer his family who also may bee called a lesse Magistrate as man is called a lesser world In respecte of the authority he hath to commaund Mat. 8. 9. Eph. 6. 1. 5. also of the dutie required of him Gen. 18. 19. Ephes 6. 4. Psal 101. 6. 7. and lastly of the account that he must make to God Col. 3 25. Exod. 20. 8. 9. 10. The speciall duties of the Housholder are 1. To sanctifie it and keepe it holy himselfe with all care and conscience Ex. 20. 10. Thou Remember 2. To commaund and compell his family hereunto that they may effectually practise it as wel as himselfe Gen 18. 19. Ios 24. 15. Esth 4. 16. Act. 10. 1. 2. Psal 101. 6. 7. Exod. 20. 10. Thy Sonne thy Daughter thy man and maide-seruant Remember 3 To cause the very Stranger and beast to rest Exod. 20. 10. Prou. 12. 10. II. The Minister of God or Teacher of Gods word who is Gods steward and therfore is required to be 1. wise 2. faithful to rule giue them their portion of meat in season in the season appointed of God Remember thou keep holy the Sabbaoth day Luk. 12. 42. He is giuen of God vnto his Church for the gathering of the Saints for the worke of the Ministry building vp of Gods Church to which purpose the Sabbaoth was ordained Eph. 4. 11. 12. 13. He is commanded to preach 1. in season of Gods Sabbaoth 2. and out of season at all sit times and iust occasions 1. Tim. 4. 2. Therfore he is effectually also principally to sanctifie the Christian Sabbaoth aboue al others seeing it is a good thing on the Sabbaoth to declare the works word of God Psal 92. 1. 2. 4. 5. And he the publick person appointed to be the publicke declarer of Gods word and workes Ezech. 3. 17. He must therefore sanctifie the Sabbaoth day seeing he is the Agent and Minister of Christ and the disposer of the
in duties eyther affirmatiue negatiue The duties affirmatiue are such as Christians are commaunded and tyed in conscience to performe and are eyther works of 1 Piety 2 Mercy The works of Pyety are performed eyther 1 In the duties themselues beeing mayne and direct worships of God 2 In the circumstances tending to the better permance of them * 1. The duties themselues of Pyety to be performed by the Christian people are these 1 To hearken to Gods word preached publiquely by a lawfull authorized Teacher This they are required to doe with 1 Feare reuerence and humility Esa 66. 2. Psal 5. 7. Num. 16. 22. 2 Ioy gladnesse and cheerefulnesse Act. 13. 48. 1. Thess 1. 6. 3 Attention diligence heede and watchfulnesse Act. 16. 14. Eccles 4. 17. Luke 4. 20. 2. Pet. 1. 19. 4 Faith consent and application of the doctrine and vses Rom. 10. 17. Hebr. 4. 2. Luke 4. 22 7 35. Act. 17. 34. Io. 10. 26. 27. Act. 13. 48. 28. 24. Eph. 1. 13. 2. To receaue the Sacrament of the Lords Supper as often as thou mayst Act. 16. 13. 15. 20. 7. This must be performed with 1 Repentance examining iudging ourselues and with a good conscience 1. Pet. 3. 21. 1. Cor. 11. 28 Mark 1. 4. 2. Chro. 30. 19. 2 Faith and application Mark 16. 16. Act. 8. 37. Mat. 26. 28. 1. Cor. 10. 3. 4. Io. 6. 63. 64. 2. Cor. 13. 5. Gal. 3. 26. 27. 3 Loue 1. Cor. 10. 17. 11. 18. Act. 2. 41. 42 46. Io. 13. 2. 35. 1. Cor. 12. 13. 4 Thankefulnesse Matth. 26. 26 30. 1. Cor. 11. 25. 26. 2. Chro. 30. 15 21. 1. Cor. 10. 16. Also remember alwayes to bee praesent at the baptisme of infants 1. That thou may est omit no part of the publick worship of God but pray with the Church and Congregation 2. That thou may est outwardly grace Gods ordinaunce and countenance it as it were with thy praesence and not disgrace or seeme to scorne it by turning thy backe vnto it 3. That Gods publicke ordinance may bee publickely not priuately performed 4. That thou also may est hereby call to mind thy Couenant with God in Baptisme and Gods couenant made with thee and examine what fruit thereof appeares within thee that thou may est blesse God if thou finde the same effectuall and be humbled to labour vnto it if thou finde it to be small 3. To pray to God and prayse him Matth. 18. 19. 1. Tim. 2. 1. 2. This duty must also be done with 1 Humility and sense of Gods purity our owne vnworthinesse Psalm 2. 11. 145. 19. Luke 18. 13. Esa 56. 15. 66. 2. Psal 51. 17. Hebr. 5. 7. 2 Sense and feeling of our wants with hunger and desire of obtaining them Col. 1. 9. Psal 16. 17. 38. 9. Neh. 1. 11. Mat. 5. 6. Luk. 11. 13. 3 Feruency and heartinesse Iames 5. 16. Rom. 12. 11. Psal 25. 1. 119. 5. 4 Faith perswasion of obtaining vpon Gods mercifull nature promises 1. Io. 5. 14. 3. 22. Mat. 21. 22. Iam. 1. 6. Psal 4. 8. 38. 15. 55. 17. 5 Loue vnto our neighbour vnfeined Mark 11. 25. 26. 1. Pet. 3. 7. 1. Tim. 2. 8. 6 Holinesse of life and a good conscience 2. Tim. 2. 19. 22. 1. Tim. 2. 8. 1. Io. 3. 22. Ioh. 15. 7. Esa 1. 15. Iob. 22 23. 27. Psal 66. 18. 4 To sing the Psalmes and spirituall songes indited by the holy-Ghost The vvhich duty because it is a speciall part of Gods worship those duties and affections beeing performed and required in singing of psalmes which are performed and required in prayer wee are therefore to attend vnto it with all care and conscience by how much the more it is neglected commonly Herein these duties are commaunded that namely it be performed 1 With vnderstanding 1. Cor. 14. 15. Psal 47. 7. 2 With heart and spirit 1. Corinth 14. 15. Col. 3. 16. Ephes 5. 19. 3 With a grace and decency Col. 3. 16. 4 With melody mirth instruction and comfort to ourselues Eph. 5. 19. Col. 3. 16. Iam. 5. 13. 5 Vnto the Lord in a direct intention beeing so affected as the matter of the Psalme and our owne praesent estate doth occasion this being also as before is said a part of Gods worship Eph. 5. 19. Col. 3. 16. Iudges 5. 3. Psal 7. 17. 30. 4. 47. 6. 92. 1. 111. 1. 137. 4. 2. The circumstances tending to the better performance of these worships of God and they are to bee considered according to the times which are 1 Before the exercise of the Word and Prayer 1 Rising early both fitly to prepare our selues as also to consecrate as much of the Lords day vnto the Lords seruice and worship as we can Ier. 7. 25. 32. 3. Mark 1. 35. with ver 38. 39. Luke 24. 1. 2 Examining of our consciences and confessing of our sinnes to God that wee may bring into the presence of God and assembly of the Saints the peace of a quiet heart 1. Cor. 11. 28. 1. Pet. 3. 31. To the which is required a taking heede vnto our wayes and a carefull study of holinesse the whole weeke before 2. Tim. 2. 19. Psal 50. 15. Esa 1. 15. 3 To ioyne with our families in priuate prayer or if our estate and condition be not such yet by our selues to pray feruently vnto God 1. Both for our selues that we may bee profitable hearers for vnderstanding memory grace and a blessing of the word Psal 119. 18. Prou. 2. 3. 5. Mat. 7. 7. Luke 11. 13. Iam. 1. 5. 2. As also for our Teachers and Instructors that God would giue them vtterance that they may speak as they ought Eph. 6. 19. 20 Col. 4. 3. 2. Thess 3. 1. Heb. 13. 18. 4 To dispatch vvith all effectuall care and prouidence all necessary businesse and put-by vnnecessaries that wee or ours be not hindred from comming or timely comming but that we with our housholdes may serue God Ios 24. 15. To this end the Housholder must get fit seruants Psal 101. 6. and command them Gen. 18. 19. 2 In the exercise both afore and after noone that thou maiest giue to Christ all his owne day Psal 92. 1. 2. Esa 58. 13. 1 To come at the beginning to ioine to the present exercises and there continewe to the end thou and thine Ezech. 46. 10. Act. 10. 2. 33. 13 44. 20. 7. Eccles 4. 17 1. Cor. 14. 16. 19. Luke 1. 21. 1. King 8 54. 55. 2 Such behauiour as becommeth Saints tendeth to edification and is guided by the rule of decency 1. Cor. 11. 13. 14. 26. 40. Eph. 5. 3. 4. Namely 1 Head vncouered and knee and body bowed 1. Corin. 11. 7. 25. Neh. 8. 6. Leuit. 9. 24. Acts. 9. 40. 20. 36. 2 Lifting vp the heart at the publicke prayers to say Amen vnto them Neh. 8. 6. 1. Cor. 14. 16. 3 To note with penne the