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
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.
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
is this All dayes are alike no difference in the Gospell by the word of God and are distinguished only by the Magistrates not by Gods commaund Nay farther except the Magistrate enioyne it were a sinne to obserue religiously any dayes for the solemne seruice of God aboue others The proofes heereof are Rom. 14. 6. Gal. 4. 10. Col. 2. 16. 17. The former of the which namely Rom. 14. 6. argueth our Christian liberty in respecting all dayes alike which are not discerned say these men by the commandement of a Magistrate of the Church say the Rhemistes but of neither sayth Master Fulke but of the commaundement of God only and so is this place sufficiently answered Master Greenham a man of reuerend memorie answereth this obiection by affirming him the vveaker Christian that counteth all dayes alike V. 5. for that hee must needes be weake in Christianity that esteemeth all daies alike notwithstanding the plain constitution and practise of the inspired Apostles going before The auncient Fathers Origen Ambrose Oecumenius Primasius Anselmus do vnderstand the Apostle to speake of fasting from meates on certaine dayes and as Chrysostome Theodoret and Theophilact define it from swines fleshe which dayes and abstinence say Caluin Bullinger Beza Oleuian Piscator Erasmus Lyra and the very Rhemists are to be construed of the ceremonies meerely Iewish and ceremoniall with the which sense this Scripture being limited it includeth not the dayes established and practised in the new Testament by Apostolicall authority The other places of Gal. 4. 10. Col. 2. 16. 17. are by all Interpreters also vnderstood of the Iewish festiuities so farre forth only as they were Ceremonials figures and shadowes of things to come and being abolished by Christ his comming ought not to be obserued any longer And this the very scope of the Apostle circumstances of the places and manner of speaking and noting the names of the dayes and times and that in the plurall number aboundantly confirme And thus doth Caluin Beza Marlorat Zanchius Piscator Lyra Erasmus the Papist Bellarmine and Rhemists and before them all the streame of Graecian Fathers with Hierome and Augustine interpret both these Scriptures so that as Zanchius speakes The Apostle in these places doth not forbid that there should bee any certaine dayes publikely solemnized in the Church wherin the faithfull might assemble to pray and to receiue the Sacraments together For the Apostles and other the godly did vsually come togither on the Lords day and would that al things should be done by order in the Church Wherfore sayth he vnlesse we would affirme that the Apostle did contradict himselfe it must needes be confessed that the Apostle in these places to the Gal. Col. did nothing lesse then teach that no dayes should be solemnly obserued in the Church of Christ. 78 The third CoÌ„clusion soundeth thus Euery day is a continuall Sabbaoth in Christ his Kingdome and that is a rest from sinne and a continuall seruing of God So farre should we be of obseruing one day aboue another The places of their proofe are Esay 66. 23. and 56. 1. 2. and 58. 13. 14. Hebr. 4. 6. 7. 8 9. 10. But here hence they conclude iust nothing to the point For the first place Caluin Bucholcher and others interpret it of the eternall rest in heauen or if we take it for the Christian Sabbaoth as Chemnitius and others do why may we not vnderstand it as also Esay 56. 2. 4. 6. 7. both for a prophecy prescription of the Gentiles sanctifying of the Christian Sabbaoth in the new Testament seeing the Prophet specially in the later place speakes euidently of the Church of God among the Gentiles which must needes bee in the new Testament The second and third places doe affirme thus much that we ought not to commit any sinne vpon the Sabbaoth What then will they therfore conclude we ought not to obserue any certaine Sabbaoth day it were too absurd Now the last place teacheth that Christians ought to rest from theâ— own works that is from sin and disobedience continually but what hinders this the Christian Sabbaoth or settled proportion of time of the publicke worship of God by the heâ—ring of the word by prayer and receiuing of the Sacraments Nay by these collections either we must haue no certaine solemne dayes at all And then sayth Caluine Praesentissima impendet Ecclesiae perturbatio ruina A most praesent Instit lib. 2. ca. 8. §. 32. ruine and confusion will come vnto the Church Or else in the other extreamity wee must do nothing else euery day then meete together publikely and without intermission continually to heare to pray to take the Sacraments And then what shall become of the Common-wealth and householde the Magistrate and Master the subiect and the seruant how shall the one rule or the other obey and serue what vse of our daily callings who shall prouide for our families whiles we worse then Insidels cast off the care thereof how shall wee cloath and feede our bodies or what vse shall there bee of those Commaundements of GOD vvhich were giuen before the Law In the sweat of thy browes thou shalt eate thy breade Or in the Law Sixe daies thou shalt labour Or in the Gospell We commaund them to worke with quietnesse and to eate their owne breade So that this fancie dâ—â—â—es men eyther into one extreamity of Atheisme to obserue and sanctifie no publicke dayes at all or of Iudaisme to Sabbatize all dayes in the superlatiue degree Other conclusions there are hammered out of other Scriptures as namely Marke 2. 7. The Sabbaoth was made for man therfore man may vse it or not vse it at his pleasure as though Baptisme or the Lords Supper the ministry and preaching of the Word and other ordinaunces of God were not made for mâ—n â—â— if they were as if man might vse them at his pleasure Aâ—â—ine Matthew 12. 8. Christ is the Lord of the Sabbaoth and therfore as Lord might abrogate the Sabbaoth and admit this to be true yet neither doth it proue that he abolished other theÌ„ the Ceremoniall neither disproue â—ut that he established the Moral part of the Sabbaoth for euer But I am ashamed of the seelinesse of these obiections enough to make a man perswaded that some enemy of theirs should father them vpon them to abuse them saue that the maintayners of such opinion may iustly seeme to bee but men vnsensible Wherfore vntill I see reasons more forcible then these confirming a more probable opinion then this I will leaue both reasons and opinion as I finde them and in the meane time will be bold to say Such as the weake foundation is such is the building And thus O Reader according to the modell of my praesent strength thou hast the truth of the Christian Sabbaoth proposed and confirmed to thy conscience A doctrine harmelesse true and holy making thee holy and praeparing thee to heauen agreeing to the Scripture to right reason
Christian Sabbaoth Concerning which there are diuerse who not by reason of any difficulty in this controuersie but being led with the variable conceit of their owne vnsettled minds do think diuersly and many such there are who doe speake and wright thereof so loosely yea so profanely that if their opinions were imbraced among men there could nothing but Atheisme and irreligious behauiour growe vp thereby and abound Sundry of these points this Treatise following doth with great diligence lay open vnto thy consideration and withall setteth downe plentifully a true and right resolution of this matter Namely that the first Day of the weeke called Sunday as before sayd is in a peculiar regard the Lords day and sanctified to the performing of the solemne worship of GOD vpon the grounds of Gods Morall or perpetuall lawe in the fourth Commaundement of the Decalogue And by the speciall will of Christ establishing it through his Apostles practice doctrine to the same purpose instead of the Iewes Sabbaoth Which Assertion certainly if it were well receiued and belieued would make very effectually to the great increase of godlinesse and to the cutting downe of much sinne and impiety which euen by meanes of the ignorance and neglect hereof doth euery where ouerflowe The Lord in his good time will dispell the errors and vanities of vngodly men and wil aduance in greater bewtie the kingdome of his sonne Christ by dissoluing the works of Satan and treading vnder foote all his malice In the meane while it behooueth the seruants of God to be vigilant and nothing slacke in shewing forth the wisdome of Serpents aswell as the simplicitie of Doues That they being wise in the truth may cause the same to shine among others in these euill dayes and yet withall in their innocencie may find fauour not with God alone but also with men Reade trie and holde faste that which is good and the Lord giue thee vnderstanding in all things Farewel PROPOSITIONS tending to prooue the necessarie obseruation of the Lords day or Christian Sabbaoth 1. IN handling of this Question of the Christian Sabbaoth I purpose to speak in order of three things First of the state of the controuersy Secondly of the arguments and reasons for the truth And last of all the answere of obiections 2 There be two different iudgements concerning the Sabbaoth the one in extreamity the other in the meane 3 The iudgements or rather the opinions standing in extreamity are extreamly opposite and contrary and they are holden by men of such quality as are otherwise branded with the note of infamous heresie 4 The one extreame is of them who holde that there ought to be no Sabbaoth or difference of dayes nor anie certaine time or day appointed for rest and publique meetings for Gods seruice but to leaue it as a matter meerely freâ— for euery one 5 They alleage for themselues 1. That the fourth Commaundement â—anchius de oper redempt li. 1. ca. 19. fol. 608. Vrsinus Cathech â—art 3. ad quaest 103. fol. â—79 Rogers diâ—play of â—he Family of loue â—n a confession of one of that sect § â—0 is meerely ceremoniall 2. The Christian liberty whereby we may where and when we list worship serue God And as we are freed from the circumstance of place Io. 4. 21. 23. So are we also say they freed from the circumstance of time of seruing God 3. They alleage Scriptures as Colossians 2. 16. Galathians 4. 10. Romans 14. 6. Matthew 12. 8. 6 The Authors of this loose opinion are the Family of Lone sayth Rogers and the Anabaptists sayth Vrsinus 7 These men sayth Zanchius abutuntur Scripturis abuse Zanch. vbi supra fol. 608. 611. Vrsin vbi supra the Scriptures and conclude from them that which cannot be concluded Whom he confutes as also doth Vrsinus 8 But to passe by this irregular sect and salt vvhich hath lost his sauour I say with him Iniquum est impium aut nullos esse Zanch. Ibid. fol. â—12 aut qui sunt contemnere It is impious and vngodly either to haue no certaine dayes of Gods publicke seruice or to contemne those that are appointed and established So teach sayth he the Scriptures the Fathers and godly Teachers of our later age and so doth the auncient receiued and approoued custome and practise in all Churches of all places and nations confirme 9 The other extreamity of opinion is of those who hold that the Iewish Sabbaoth of the 7. day in the week from the creation is neuer to be abolished being no lesse necessary for vs to obserue now then it was euer for the Iewes 10 They alleage reasons drawne 1. From the praecedence of the Sabbaoth before the lawe and before the fall the Lawes of which nature are immutable 2. From the perpetuity of the Morall lawe 3. and from the large extent therof appertayning to all 4. From the perpetuity of the couenant Exod. 31. 17. 5. and of the cause of the lawe which maketh it perpetuall which is the memoriall and meditation of the workes of God which belonges vnto the Christians as well as to the Iewes 11 These reasons in themselues are good but being misapplyed to the establishment of the Iewish ceremoniall Sabbaoth which was a shaddowe of things to come and is abolished Conatus eorum tanquam pestilentissimus sayth Musculus Muscul Loc. câ—m part 1. fo 14â— est retundendus their indeuours as beeing most pestilent are by all meanes to bee suppressed Both because sayth hee they obscure the glory of our Sauiour by reiecting the Lords day and bringing Christians as much as in them lyes vnder the yoke and slauery of the Mosay call lawe againe 12 The Authors of this vnchristian opinion are either Iewes as a Vrsin Cath. in praecept 4. ad quaest 103. fol. 7â—7 76â— Vrsinus sayth or Ebion and Cherinthus as b Jrenaeuâ— l. 1. c 2â— Irenaeus and c Epiphan heres 3â— Epiphanius witnesse or Sabbatary Christians as d Muscul loc part 1. fol. 145. 146. 14â— Musculus e Beza Thes Geneuens c. â—9 §. 15 Beza say or Anabaptists as f Grysaldus Perusâ—â— Haereâ—â—cor nâ—minibus Titulâ— Sabbâ—tarij Grysaldus Perusinus a Papist doth report and are confuted by Musculus Vrsinus and g Bellar Tom â— li. 3. de cultu sanâ—â— cap. 10 Bellarmine 13 The iudgement standing in the meane is of such Churches and persons from the Apostles age to ours as withall professing the truth and soundnesse of the Christian faith haue in all times places without interruption question or gainesaying kept holy and established the Lords day being the first day of the weeke from the Iewes Sabbaoth 14 And these are eyther primitiue or later wherein by the way wee will consider of the middle or neuter sort betweene the primitiue and later namely the Papists and their iudgement 15 The auncient primitiue and orthodoxe Fathers both Greeks and Latines doe with one mouth certifie vs of these
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
these Reasons The first Reason because the obseruation of the seauenth day is of the lawe of Nature whatsoeuer is found in the fourth Commandement appertayning to the lawe of Nature as a thing most godly most iust and needefull for the setting foorth of Gods glory it ought to bee reteyned and kept 2. Tome of Homil. fol. 2â— Martyr I. oc class 2 sect 2 Iunius praeâ—ecâ— Gen. 2. v. 3. 63. Musculu Loc. com part in 4. praecept â— 147. of all good Christians But in the fourth Commaundement is found the obseruation or keeping holie of the seauenth day or one day of the vveeke as a thing most godly iust and needefull for the setting forth of Gods glorie Therefore it ought to bee reteyned and kept of all good Christians This argueth the Church of England Martyr Iunius Musculus 36 The second argument stands in this because as there must be a certaine place so also there must be a certaine time for the publick exercise of ReligioÌ„ without the which saith Bullinger the externall worship cannot be performed vnto Bulling Dec serm 4. fol. 1 Caluin inst a ca. 8. §. 32. God but all would run sayth Caluin vnto speedy and ineuitable ruine and confusion Now for desining the proportion of time who can better proportion it then God himself who in the time of mans innocency blessed the 7. day that is did destinate it to his seruice and in the Morall lawe prescribed it to the lewes who better then the Sonne of God Book of Hâ—â— 2. Tome foâ— 260. and his inspired Apostles who did apportionate vnto his Church one day of seauen as 1. Corin. 16. 2 Therefore by this reason it seemeth that the seauenth day is perpetually to be obserued 37 The third Reason Because the obseruation of the seauen day conformeth vs vnto the Image of God of Christ and his Apostles who alwayes rested the seauenth day and kept it holy in that proportion which in another proportion Book of Hâ—â— Tom. 2. fol. Caluin inst ca. 8. §. 31. â—â—â—tyr loc 7. clâ—â— sect 2. destroyeth Gods holy Image in vs in that point This Image of God is proposed in the fourth Commaundement For in sixe dayes Therefore to conforme our selues to the Image of God wee are to keepe holy the seauenth day and not to doe it is to destroy that part of Gods Image in vs. 38 The fourth Reason Because the sanctification of the seauenth day conformeth vs to the Image of Adams holinesse in his integrity to which albeit wee cannot perfectly attaine in this life yet we are to striue vnto it because he was Zanchius de eribus creatioâ— part 3. lib. 1. p. 1 fol. 480. created to the Image of God holinesse Therefore to striue vnto the Image of Adams holinesse wee are perpetually to obserue the 7. day holy vnto God * as Adam did 39 The fift Reason Because the end of the 7. dayes obseruation seator in Geâ—â—s 2. 3. Decâ—â—g Lect. 29. â— Heb. 4. 10. is perpetuall namely to worship God and to profit in his knowledge Therefore the obseruation of the 7. day must also be perpetuall 40 The sixt Reason Because the same necessity is vnto vs that was to Adam the Patriarches and the lewes to keep holy a 7. day The same necessity in respect of God who requires of vs no lesse proportioÌ„ of seruice then he did of them In respect of Gods Church the which needeth no lesse proportion â—illinger Decad. Iserm 4. fol. 5. of order In respect of our soules which need no lesse proportion of meanes to be instructed and sanctified In respect of the bodies of our selues our seruants and our Cattell that also neede no lesse proportion of rest then they Therefore the 7. dayes holy rest is of necessity to be obserued 41 The seauenth Reason Because the obseruation of a longer distance then a 7. dayes rest woulde proue iniurious to our selues our soules our bodies the soules and bodies of our seruants and the bodies of our cattle For seeing God hath giuen such a portion and proportion of time to vs and ours to serue God and be profited in soule and body as it was Gods double mercy to grant it so it would be a double cruelty to with hold it or depriue vs of it 42 The eight Reason Because it derogateth from the wisdome of God of Christ and his inspired Apostles who proportionating so much time vnto our rest so much vnto Gods speciall and publicke seruice and so much euen to the labouring seruant and drudging beast as knowing what was fiâ—test for euery one it being measured out by Gods owne indulgence according to their strength If the Church should breake this proportion and alter it to the 10. or 14. it coulde not but commit much error both in crossing of Gods heauenly and most perfect wisdome and appointment as also in breaking of the due proportion 43 The ninth Reason Because we may not profane that day which God sanctified for so should wee turne that day into a curse which God hath blessed But God sanctified and blessed the 7. day both in the lawe of Nature and Morall lawe both before the Ceremoniall lawe and out of it also Now it is in his onely power to abrogate the obseruation of the seauenth day that sanctified it but God neuer abrogated the 7. dayes obseruation Therefore we are perpetually to sanctifie the seauenth day 44 The tenth Reason Because the fourth Commaundement of sanctifying one day of 7. is not Ceremoniall but Morall and perpetuall which Christ destroyed not Mat. 5. 17 which the Apostles established Rom 3. 31. This point is proued by 6. Reasons 45 First whatsoeuer Lawe was peculiarly written vvith the singer of God and that in stone and that two seuerall times immediatly deliuered by God as no other lawes Iudiciall or Ceremoniall were and euen put into the Ark of God with the other 9. Commaundements these circumstances implying their permanencie euen vnder the Gospell and the deniall of any power but Gods to blot them out is as perpetuall as other Lawes so written reserued But so was the fourth Commandement written and reserued no Ceremoniall or Iudiciall being so Therfore the fourth Commandement is as permanent as the other nine 46 Second That lawe that was established before Christ was promised or needed to be promised cannot be Ceremoniall or haue reference to Christ to come But the obseruation of the 7. day was established before Christ was promised Therefore the obseruation of the seauenth day is not Ceremoniall but of the lawe of Nature Morall and perpetuall 47 Third It implyes a playne absurdity to thinke that the wisdome of God should write in two Tables of stone 9. morall lawes and but one ceremoniall Therefore to take away this absurdity we must conclude it to be vniforme with the rest and morall as the rest 48 Fourth The morall lawe is Gods constant and perpetuall Couenant direction of good workes The perpetuall Couenant of
93 Baronius Tom. 1 in anno 53. 97. In the former yeare they say the 1. Epistle to the Corinths was written in the later the Apocalyps the distance of which time is aboue 40. yeares learned iudge to Iohn the inspired Penner of the Reuelation his Testimony and mention of that day 6. Then down into the Ocean of the Fathers and Councels witnessing thereof in their seuerall succeeding ages Greekes and Latines Ignatius Iustinus Martyr Irenaeus Origen Tertullian Basil Athanasius Chrysostome Hierome Ambrose Augustine and the rest before cyted Thesis 15. Togither with the Papists testimonies for their times vnto the practise of the times wherein vve liue From vvhence I argue thus That custome tending to Gods publicke worship hauing ground and warrant of Scripture which was begun ordeined and practised at the first by Christs inspired Apostles and was neuer interrupted or intentionally profaned to this howre by any orthodoxal Church or person but alway confirmed and established by Christian Magistrates and practised by all true Churches and Christians in all ages from the Apostles times to ours the obseruation therof must needes tie the conscience for vvith what conscience may any Church or person break it and the questioning or breaking of it now must needs proue a strange vnheard nouelty head-strong singularity proceeding from a priuate spirit But the former is true of the Christian Sabbaoth Thereforce the later also must needs be true 62 The ninth argument is drawen from the circumstance and vniuersality of place and custome of the true Churches of Christ in all places It being practised at first at Ierusalem and Troas 2. Then at Corinth and Galathia 3. Then in Pathmos and al Asia the lesse as is most probable 4. Then in the Grecian Churches as appeareth by the Greek Fathers 5. Then in the Latine Churches as appeareth by the Latine Fathers 6. And last of all in all reformed later Churches both of Lutherane and Orthodoxall iudgement And no true Christian Church can be named that euer brake off the custome of this day receaued at the first from the Apostles The force of this argument stands in this The Vnity of custome grounded on Gods word obserued by Apostolicall primitiue orthodoxall reformed later Churches in matter tending to Gods publicke seruice doth tye the conscience The sanctifying of the first day of the weeke is confirmed by such vnity of custome Therfore the sanctifying of the 1. day of the week doth ty the coÌ„science The Maior or former proposition is proued 1. Cor. 1â— 16. and 14. 33. The Minor or assumption is already proued Neither let any man obiect these reasons to be Popish which are drawen from custome coÌ„tinuance of time vniuersality of place For such reasons are most forcible that haue ground of Scripture which the Papists haue not as neither haue they coÌ„tinuance of time or vniuersality of place if ye take away their cracking facing out the matter And the Fathers rightly thus fight against the sundrie Haeritiques of their times vvith these verie arguments 63 The tenth Argument is grounded on 2. Tim. 4. 2. Where Timothy is commanded to preach the word in season and out of season the which praecept is perpetuall and appliable to all ministers of the new Testament to the end of the world as that is Matt. 28. 19. 20. And that Minister that so teacheth not in and out of season directly sinneth as breaking that commandement of Christ and this of the Apostle and incurreth that woe which the same Apostle denounceth on himselfe if hee neglecteth this duty 1. Cor. 9. 16. Now what is meant in this for the Minister or publicke person to teach in season but only to teach in the season appointed by Christ and his Apostles namely on the publicke day of the Churches and Apostles practise and customable meeting which being prooued to haue been vsuall on that day as also the auncient Syriacke translation doth plainly confirm by adding these words vnto the narration of their commoÌ„ publicke meeting for receiung of the Lords Supper 1. Cor. 11. 20. When ye therefore are gathered together in die Domini nostri On our Lords day It followeth of necessity the Minister by teaching must keepe the Lords day holy and so by consequence the people also by publicke and solemne hearing For there is no publicke teaching can be presupposed without publicke hearing no more then obedience is presupposed without commaund 64 The eleuenth Reason is concluded from the words of Matth. 24. 20. The which I can by no meanes ouerslip For that I cannot be perswaded that Iesus Christ our blessed Sauiour and the wisedome of the Father did speake in iest when as he expresly seriously commanded his hearers disciples the Iews and those the â—lect and sanctified for they only haue the gift of inuocatioÌ„ to pray That their flight might not be on the Sabbaoth day Speaking of the time of sacking and euersion of Hierusalem Now if it had bin Ceremoniall and abolished they needed not haue prayed but haue taken flight on that day aswel as any other without any scruple of conscience at all Yea it had beene a sinne for godly Christian Iewes to haue made a needlesle conscience of a ceremony fortie yeares after the abolishing especially the Apostles doctrine of auoyding the obseruation of Iewish daies comming betweene Gal. 4. 10. 11. Coloss 2. 16. 17. And last of al it might seem vain in Iesus Christ and a mockery of his elect which were a blasphemy to say to command them to pray against the breaking of a Sabbaoth day if it were abrogated long before both quo ad genus speciem that is both in respect of the speciall day the which the Iewes obserued and also in respect of the morall of the fourth Commandement that is an holy obseruation of a seauenth day vnto God Now the speciall day which the Iewe obserued was ceremoniall and doubtlesse abrogated Col. 2. 16. 17. But the genus or morall of the fourth Commaundement vndoubtedly was not abolished For Iohn the writer of the Reuelation euen after the sacking ouerthrow of Hierusalem brings in the solemn mention of the Christian Sabbaoth vnder the title of the Lords day as a commoÌ„ name receiued generally so tearmed by the Church by a note of excellence as peculiarly dedicated to the honour and seruice of God in Christ 65 The twelfth Reason Is drawne from the effectes of the wisedome of the flesh and spirit and thus is framed 1. That ordinance tending to Gods publike worship and glory and mans instruction and building vp in godlinesse and knowledge The which is grouÌ„ded on Gods holy word and practise of the holy and inspired Apostles The vvhich is liked of approued of and gladly practised with great spirituall comfort and profit by the most godly vertuous zealous and sincere godly learned writers Teachers and Professors of Gods truth must needes be according to the vvill and ordinaunce of God Such is the
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
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