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
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
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
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.
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
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
burthens Neh. 13. 15. Ier. 7. 22. 24. 3 Buying or selling wares or victuals albeit offered to sell vnlesse in an extraordinary case the wares to our great losse or hazard of vndooing shall vndoubtedly be spoyled or vnlesse we shall endanger our health by not buying victuals Neh. 13. 16. In which cases prouidence would be required before and repentance vvith amendment of our negligence after 4 Trauelling on the Sabbaoth for gayne or pleasure Exod. 16. 29. 30. 2 The second Table 1 Murder profanenes vpon the Sabbaoth Mark 3. 4. Ezech. 23. 37. 38. 2 Couetousnesse oppression and worldly cares lusts and desires Amos 8. 5. 6. Luke 21 34. 3 Adultery Ezec. 23. 37. 4 Debate and contention Esa 58. 3. 4. 5 Vaine words Esa 58. 13. So much of the publicke sanctifying of the Sabbaoth The priuate sanctifying of the Christian Sabbaoth is performed priuately and by priuate persons namely when Christians can by no meanes enioy the benefit of the publique means which case because it is a iudgement and heauy plague of God both by withdrawing light and leauing vs in darknesse Christians in this estate are to obserue these rules 1 To be greatly humbled and to mourne for absence from the Church assemblies Communion of Saints and meanes of spiritual nourishment direction and comfort as also in respect of the profanations of Gods Sabbaoths by the wicked Psal 42. 4. 120. 5. 137. 4. 5. Lam. 1. 7. 2. 6. Psal 119. 136. 2 To long for earnestly and hunger with zealous and continuall desire of minde after the fruition and enioying of so great a benefit Psalm 42. 2. 84. 1. 2. 3. 4. 10. 3 To vse all possible good meanes to come by the publique ordinaunces of God vpon the Sabbaoth and esteeme it as a rich benefit worthy of all endeuour to obtaine it 1 By earnest intreaty carefull suit vnto the Magistrates and gouernors by whose authority they are permitted and encouraged as also to the Teachers themselues Act. 13. 42. Io. 4. 40. Ier. 38 9. 10. and 26. 17. 18. 19. 1. King 22. 8. Exod. 5. 1. Neh. 1. 11. 2. 3. 4. 5. 6. 7. 8. 2 By feruent and continuall prayer vnto God the Lord of the haruest both to thrust out faithfull labourers into his haruest as also to make vs especially partakers of the same Mat. 9. 38. 24. 20. Psal 27. 4. 3 By kinde intreating incouraging defending and maintaining of the godly learned Preacher and so to purchase to our selues this pearle or treasure that gifte of God vnto his Church for the gathering of the Saints and edification of the body of Christ Eph. 4. 12. Heb. 13. 17. Gal. 6. 6. 1. Thess 5. 12. 13. 1. Cor. 9. 7. 8. 11. 13. 14. Matth. 10. 10. 11. 14. 40. 41. 13. 44. 45. 46. Prouerb 23. 23. Else where the duty is omitted a iust and heauy iudgement followeth Hebr. 3. 17. Mark 3. 5. Matth. 16. 4. 8. 34. Act. 13. 46. 19. 19. 4 By seeking with great hunger feruent desire and trauailing abroad how-euer painefull or costly it may prooue to redeeme and enioy this benefite Remembring that is a Sabbaoths day iourney to worship God and to heare a Sermon 1. King 4. 23. Amos 8. 11. Dan. 12. 4. Prou. 8. 33. 2. 4. 5. Act. 1. 12. and to suffer much affliction to enioy this blessing 1. Thes 1. 6. Matth. 12. 42. 4 To vse and put in practise all the meanes within our power that are commaunded of God or practised by the godly wherein wee are carefully 1 To double our priuate diligence in the absence of the publicke meanes 2 To obserue as carefully the whole day both fore and after-noon as if the publicke meanes were present considering the perpetuall equity of these Commaundements Ex. 20. 8. 9. 10. Esa 58. 30. 1. Cor. 16. 1. 2. Psalme 92. 1. 2. The priuate practise of the Lords day is eyther performed 1 With others as in a family or consent of practise by willing and vnited Christians in which cases are required a spending of the day in 1 Examination instruction and Catechisme Deut. 6. 7. 20. 21. and 11. 19. Gen. 18. 19. Eph. 6. 4. 2 Conference and godly questioning and answering Luke 24. 14. 17. 18. Col. 4. 6. 3 Prayer with thanksgiuing and praise Mat. 18. 20. yea with fasting on fit occasions 1. Sam. 31. 13. Hest 4. 16. 4 Singing of Psalmes Act. 16. 25. Eph. 5. 19. 5 Reading of Scriptures Act. 17. 11. Malac. 3. 16. 6 Deedes and duties of mercy collections visitings comfortings Matt. 25. 34. 35. 36. 37. 38. 39. 40. 2 With our selues alone as in a case of trauelling imprisonment hard seruice or slauery in which later cases wee are by humble intreaty to seeke Liberty of sanctifying the Lords day Herin are required these things or so much as is within our power all or the most 1 Meditation of our sinnes Gods word and works of wisdome power Iustice mercy state of the Church to reioyce or grieue at it according as it is Psalm 119. 58. Psal 92. 5. 6. 9. 12. 13. and 1. 2. 2 Prayer and thankesgiuing vnto GOD. Matt. 6. 6. Iames 5. 13. Genes 24. 63. 1. Thes 5. 17. 18. Col. 3. 17. 3 Singing Psalmes Iam. 5. 13. Psalm 57. 7. 77. 6. Luke 2. 46. 4 Reading of the Scriptures Ioshua 1. 8. Colossians 3. 16. 5 Workes of mercy according to our power and fit occasion 2. Cor. 8. 12. Mark 12. 41. 42. 43. 44. 6 To ioine prayer with fasting if neede bee to bee humbled for sinnes or iudgement or to farther prayer for our necessities Neh. 1. 4. Dan. 9. 3. So much of the priuate sanctifying of the Christian Sabbaoth Motiues reasons and incouragements to the cheerefull and faithful obseruation of the Lords day or Christian Sabbaoth and deterring vs from the profanation of the same both in respect of 1 Blessings obtained 2 Escaping iudgements 1 Blessings and promises obtained 1 Concerning the life to come 1 Priuate vrged to persons in priuate 1 It is a good worke Psal 92. 1. 2 Sabbaoth exercises commaunded of God are blessed sanctified vnto vs of God Exod. 20. 10. Gen. 2. 2. and a meanes of our sanctification Exod. 31. 13. Ezech. 20. 12. 3 Gods acceptation of our Prayer and obedience in sanctifying it Esa 56. 8. 4 Planting vs in his Church as flourishing plants Esa 56. 7. Psal 92. 13. 5 An heart to delight in God Esa 58. 14. 6 Ioy of the holy Ghost Esa 56. 7. 7 Assurance and security of Gods election Esa 56. 3. 4. 8 Saluation and blessednesse Esa 56. 2. 58. 14. 2 Publicke The flourishing of the Church of God Ierem. 17. 26. Leuit. 26. 2. 11. 12. 2 Concerning this life 1 Publick A flourishing Cōmon-wealth with other temporal earthly blessings To the Kings Nobles subiects and whole estate * Ier. 1 Leui. 26 6. 7. 2 Priuate It gaineth vs and ours lawfull rest of minde body from the paines and labours of our calling Exod. 20. 10. 23. 12. Deut. 5. 14. 2 Curses plagues and iudgements following the profaning of the Sabbaoth which by obseruing it wee doe escape Heerein wee are to consider touching the profaning of the Lords Sabbaoth by negligence or wilfulnesse 1 What it bringeth 1 The guilt of a great and grieuous sinne to violate the constitution and practise of the inspired Apostles 1. Corin. 16. 1. 2. Act. 20. 7. To forget that which God bids remember to profane that which hee bids keepe holy to labour in that day which he bids rest to vnhallow that which he blessed Exod. 20. 8. 9. 10. 11. Ezech. 22. 26. 2 It is an heauy punishment of God and a punishment of Idolatry and false Prophets for God to giue vs ouer to profane his Sabbaoths Hos 2. 5. 11. Lamentations 2. 6. 14. 3 It bringeth Gods great plague and increaseth wrath and guilt vpon the Magistrate people and whole estate of the Common-wealth Neh. 13. 18. Ier. 17. 27. Ezec. 20. 13. Namely 1 Sicknesse Leuit. 26. 2. 16. 2 Famine Leuit. 26. 2. 16. 19. 20. 26. 29 3 Warre Leuit. 26. 2. 25. 36. 37. 4 Enemies rule tyranny and triumph ouer vs. Leuit. 26. 2. 17. 5 Wilde beasts Leuit. 26. 2. 22. 6 Captiuity Ezech. 20. 23. 24. Leuit. 26. 2. 33. 34. 7 Encrease of plagues Leuiticus 26. 2. 18. 21. 24. 28. 8 Vtter desolation and ouerthrowe of the whole estate of the Common-wealth Ier. 17. 27. Amos. 8. 5. 6. 7. 8. 10. Neh. 13. 18. Leu. 26. 2. 32. 34. 38. 4 It finally bringeth euen vnto the Church these euils 1 Famine of the Word Amos 8. 5. 6. 11. 12. 2 God abhorring and not accepting our sacrifice Amos 5. 21. 22. Esa 1. 11. 12. 13. 14. 15. 3 Vtter desolation of the Church of God Lam. 2. 6. 5 The bodily death for the breach of the Ceremoniall did figure vnto vs the death of the soule for the breach of the Morall part of the Sabbaoth For the curse remaineth still Exod. 31. 14. 15. 35. 2. Deut. 27. 26. Galath 3. 10. 2 What it maketh and marketh men to bee in the eyes of God 1 Generally in all sorts 2 Particularly in the Clergie 1 In the people and all persons whatsoeuer 1 They are not of God which keep not his Sabbaoth Io. 9. 16. 2 They are fooles and vnwise that do profane and not sanctifie the Sabbaoth Psal 92. 1. 6. 3 Vnbelieuers vagabond and wicked fellows are enemies and hinderers of the sanctifying of the Sabbaoth Acts 17. 5. 17. 4 They are Hypocrites that are offended at the keeping holy of the Sabbaoth Luke 13. 14. 15. 5 They are enemies of God and of his Church that mocke at the Sabbaoth of the Lord. Lam. 1. 7. 6 They are such as iudge themselues vnworthie of euerlasting life that do hinder or persecute the sanctifying of the Sabbaoth day Acts 13. 45. 46. 50. 2 In the Clergie and spirituall sort 1 It ariseth of grosse and wilfull ignorance in the Clergy if they do not rightly sanctifie the Sabbaoth of God and deserueth iust reproofe Matt. 12. 3. 5. 7. 2 They are a wicked Clergie and vtterly disliked reproued by God that hide their faces from keeping the Lords Sabbaoth holy and so profane it Ezec. 22. 26. 46. 2. Hos 4. 6. MATTHEVV 12. 8. The Sonne of Man is Lord of the Sabbaoth FINIS