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
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.
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