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rest_n	creation_n	day_n	rest_v	4,116	5	9.5419	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13773	Positions lately held by the L. Du Perron, Bishop of Eureux, against the sufficiency and perfection of the scriptures maintaning the necessitie and authoritie of vnwritten traditions. Verie learnedly answered and confuted by D. Daniell Tillenus, Professor of Diuinitie in the Vniuersitie of Sedan. VVith a defence of the sufficiency and perfection of the holy scriptures by the same author. Faithfully translated.	Tilenus, Daniel, 1563-1633.; Du Perron, Jacques Davy, 1556-1618. Discours sur l'autorité.; Tilenus, Daniel, 1563-1633. Defence of the sufficiency and perfection of the holy scripture. aut	1606 (1606)	STC 24071; ESTC S101997	143,995	256

father that he will send him I will pray saith he vnto the Father and he shall send you another cōforter And in the same place where he saith he will send him he preuenteth say they the opinion might be conceyued of his proceeding from him in that he sayth he wil send frō the Father the spirit of truth which proceeds frō the father c To which they further adde that there is a great difference betweene the tēporal sending of the holy ghost at our Lords request on the Apostles and the eternall proceeding of the said Spirit which is the poynt in question D. Tillenus his answere The proceeding of the Holy-Ghost which is the thirde poynte which he maynteineth to haue no ground in scripture hath his proofe in the scripture by the schoolmen themselues against the Greeks who receiued this article without any greate difficulty in the Councell of Florence in which was present Iohn Paleologus Emperour of Constantinople but they receiued but fainedly and by constraynte of theire Emperour who stood in neede of the Westerne Churches the Articles of the Popes Supremacy of Trāsubstantiation of Purgatory and other like which are without and against the scripture Yet ther were some Bishops there that would neuer consent vnto them but afterwards caused all to be reuoked imputing the losse of the Easte Empire which hapned shortly after this councell to that vnluckie vnion that there was made with the Pope Now as the principall questions touching the holy ghost of his nature and of his office haue alwayes been determined by the scripture against the Arriās Eunomians Macedonians so also may therein be shewed his proceeding from the father and from the Sonne The place in saint Paule cannot be shifted of by his distinction of possession and proceeding 〈◊〉 8.9 〈◊〉 .6 as if he spake onely of the gifte possession of the spirit that Iesus Christ receued according to his humāity For the same spirit is there called both the spirit of Christ the spirit of him that raysed vp Christ And when saint Peter saieth that it was the spirit of christ by which the Prophets haue prophecied 〈◊〉 1.11 he quite cutteth of the bishops answere For seeing that the prophets haue prophesied before the incarnatiō of christ they cannot haue prophesied by the spirit in as much as it was giuen to the humanity of christ and on the other side the Scripture witnesseth in infinite places that this spirit of the Prophets was the spirit of God the father which sheweth as cleerely that the holy ghost proceedeth from the father the sonne as the consubstātiality of the son with the Father by conferēce of the places in the Prophets that speak of Iehoua with the places in the Euangelists and Apostles which appropriate them vnto Christ The exāple of Heliseus that receiued the Spirit of Helias is as little to purpose as the former distinctiō Iohn 15 Iesus Christ saith that it is he that well send this spirit shewing his diuine power Helias answereth to Helizeus when hee asked him double portion of his spirit Thou askest a hard thing meaning that it is not giuen by the power of man Christ saith not that it is an hard thing for him to send the Comforter contrariwise he saith all that his father hath is his also He gaue it indeed and in effecte to the Apostles breathing on them and saying Receaue the Holy ghost Iohn 20 And whereas du Perron sayth that this may bee expounded of the possession domination of the creatures ouer which the Father hath giuen him all power As whē the father of the prodigal child saith to his eldest son the like words All that is mine is thine J answer as aboue is alredy sayd that the spirit is in the son as in the Father And as is shewed that the Spirit proceedeth from the father by the places which say That the Father sēdeth him frō the Father so also may be shewd his proceeding frō the sō by the places Gal 4.6 Iohn 5.1 god sēdeth the spirit of his sō the sō doth al things that the Father doth c. Jt is obiected that it is said That the Spirit proceedeth frō the father That Christ sayth he wil pray the father to sēd him to which J answer that Christ in those places speketh as Mediator in which he is lesse that the father so hee sayth that the father is greater than hee And yet he saith the father wil send him in his name Iohn 14 Iohn 15 which coūteruayleth that other saying that he will send him from the father As for the difference betwixt the temporall mission of the holy Ghost and his eternall proceeding J say that this eternall proceeding is nothing else but the communication of the Diuine essēce by which the third person of the Trinity receiues all the same Essence from the Father and from the sonne as being the spirit of them both And seeing that the Greekes beleeue with vs that the holy Ghost is God that he is equall to the father and to the Sonne against the Arrians and Macedonians and that he is a distinct person from the father and from the sonne againste the Sabellians we are not to hould them for heretickes in this poynt though they had certaine particulare manners of speaking for as much as heresy is not in the words but in the sense as Saint Hierome saith Many among the auncient fathers are not held for hereticks though they speake often improperly of the misteryes of the trinity of which number is S. Hillary 2 de Tri●c who in many places putteth three substances in God against the sownd maner of speaking whereof hee excuseth himselfe saying that these things surpasse al signification of wordes all intention of sence all conceptiō of sence all conception of vnderstanding But the Church of Rome is rightly holden for heretical which in many things doth attribute vnto it self the office of the holy ghost As whē it sayth that one cānot be assured of the truth and diuinity of the Scripture but onely by the testimony that that Church giueth of it The Bishop of Eureux The fourth poynte which we haue propounded is the translation of the Saboath to Sunday Euery one knoweth how rigorous the commandement of the Sabaoth was in the old law and how the gretest both thretnings promises of god were made to those that violated or obserued his Sabbaths And notwithstanding this commandement of God that god had vouchsafed to write with his own hand in the 10 precepts of the decalogue to sequester it as by speciall priuiledge frō all precepts of the ceremoniall law for to insert it in the Epitome of the morall law Yet the church hath changed it with out any written ordinance both as touching the end the forme ●●d the matter First as concerning the end Saturday was ordayned to commemorate the Creation of the world gods rest after

the finishing of his works whereas we doe not celebrate Sunday for this purpose but for to honour the memoriall of our lords Resurrection which was the day of accomplishment of rest from his labors he tooke in this worlde for the restoring and reforming of mankinde As touching the forme we obserue not Sundayes the seauenth day of the weeke but as the first so that though it bee still an obseruation of one day of the seauen yet neuerthelesse it is no more an obseruation of the seuenth but of the first of the seauen contrary to that which was obserued in the ould law And therfore the Fathers of the Primitiue Church reckoned as well as we doe now Wednesday and Friday for the fourth sixt feriae or daies of Cessation beginning at Sonday for the beginning of their supputatiō So that instituting Sunday it is not a changing of Saturday into Sunday but the bringing in of a new solemne feast which hath no conformity with feast of the Sabbaoth Also we see that in the primitiue Church wherein they would yet bury the Synagogue with some honour for to shew that they would not substitute Sonday in saturdays roome but institute sunday a new as the particuler feast of Christians they obserued them both at once saturday in commemoration of the precepte of Moses sunday for to celebrate the particular feast of Christs resurrectiō As for the matter it is certain that whosoeuer wil obserue the day cōmāded by Moses to the children of Israel must take not a day at pleasure by septenary reuolutiō deriued indifferētly frō some beginning that we think good of but that which shold be fownd the seauenth by reuolutiō and beginning at the originall of the supputation that God himself had established as the Jewes did For God marked and poynted them out a day at which be would haue them begin to reckon and account their septenary reuolution which was that same as is most probable which represented by the order of the reuolution thereof the day of Gods rest after the Creation of the world for a commemoration where of it was ordayned And for this cause he that propounded vnto them for to beginne the solemnization of the sabbath sent them twice so much Manna as the dayes before commaunded them to gather of it double as much that so the next day which should be the sabbath they might be free and vacant from all corporall labour And notwithstanding this absolute suppression of the sabbath in which the end the forme and the matter of the commaundement are abolished and this new bringing in of sunday is not grounded vpon any written ordinance neither of Christ nor his Apostles Contrariwise it seeemeth that our Lord exhorting them to pray that there flight might not be on the sabbath day when the desolation foretold of by Daniell should come to passe It is thought his intent was that the sabbath should still be obserued of Christians after the suppression of the other legall ceremonyes For as for that which is written in the Apocalyps that S. Iohn was rauished in spirit on the Lords day To omitte that this worde maye bee taken for the manner of speaking of Saint Paule The day of the lord shall reueale That is the iudgement of the Lord. And againe I passe very little to bee iudged of mans daye that is of mans iudgement If men woulde not play the sophisters too much on this worde Day What other lighte the lighte of the perpetuall tradition of the Church excepted can teach vs that sunday and not saturday is this Lords day seeing saturday was stil in the law and among the Iews acknowledged for the Lords day As also from the other place that Saint Paule commaundeth that the first day of the weeke euery man should laye apart what he would giue for the Collects there cannot any thing begathered For if the text had sayd Euery one carryeth to the Church that day what he would giue there were some apparance to conclude that the first day in the weeke was apppoynted for the meetings of the Church from the Apostles tymes● But saying onely that on the first day of the weeke euery man laide apart what he would giue a week that when he came he might finde it ready there can of necessity no other sence be gathered but that saint Paule in the beginning of the weeke would haue euery one lay apart by it selfe of that which was for his expence the weeke following what he was willing to reserue for the poore least he spend it with the rest D Tillenus his answere There remayneth to shew that the translation of the Sabbath day to sunday hath not been done without the written ordinance of God du Perron doth very much exaggerate the rigour of the commaundement touching the obseruation of the Sabbath going about to perswade that it was meerely and simply morall whereof hee concludeth that the Church which hath abolished it hath power to change and establish the expresse law of god which the scripture witnesseth shal abide for euer Now not to exasperate this blasphemy I will briefly shew that this commaundement was partly Morall and partly ceremoniall that the ceremonial part concerneth not Christiās wee learn frō the Scriptures that ceremonyes are abolished by the cōming of Christ that there is expres ordināce in scripture tuching the particuler abolishmēt of this ceremony which cōprehēdeth not the morall part of that commandement For the first If the obseruation of the Sabboth were altogether morall God would neuer haue detested it For he taketh pleasure in all that is morall Isay 1.11 14. Now the Scripture teacheth vs that hee sometimes doth detest it and that he reckoneth it with the sacrifices and other feasts which none will deny to be ceremoniall Jt followeth therefore that this obseruation was not wholly morall And Iesus Christ who hath perfectly fulfilled the Law Math. 12. excused and defēded his disciples againste the Iewes when they had transgressed the ceremony of the Sabbath And in another place he sayth Mark 2.2 That the Sabbath is made for man and not man for the sabbath Osc 6.6 Also when hee alledgeth the scripture to this purpose which saith I will haue mercy and not sacrifice hee plainely placeth the sabbath among the ceremonies After Iesus Christ the Apostles haue left this ordinance written in so expresse words that I am abashed at the boldnes of du Perron to deny a thing so manyfest Saint Paule sayth Let no mā condēn you in meat drink or in respect of an holyday or of the new moon or of the sabbath Adding which ar but shadows of things to come but the body is Christ Will he cōtend whether shadows be ceremonies Wil he maintain that the forbiddings of meats of the hollidayes new Moons of the Jews were morall commandements If he wil not beleeue the Apostles let him then hearken to the Fathers ●ul aduers 〈◊〉 ad● of whom