we find these titles Our Lord or The Lord so attributed to the Sonne that he is called g 1. Tim. 6. 14. 15. The Lord of Lords and by the title Lord h 1. Cor. 12. 4. 5. 6. Ephes 4. 4. 5. 6. distinguished from the Father and the Holy Ghost so that in few if any places of the new Testamēt it is applied distinctly by way of title to any but to the Sonne will any who saith Iesus is the Lord speaking by the Spirit of God make any doubt that by The Lords day is meant that day which was especially sanctified to the honor of Christ And will any Christian considering that which is said be yet doubtful whether that were Sonday or no Lastly Beza in his note vpon 1. Cor. 16. 2. reporteth That in one Greeke copy these very words The Lords be added to Euery first day Which sheweth manifestly That not the Iewes Sabbath but The first day of the weeke was called The Lords day If then in 3. places of holy Scriptures written by 3. holy men inspired by the Holy Ghost of whom Luke was an Euangelist Paul and Iohn Apostles we finde The first day of the weeke according to the computation of the Iewes now called Sonday sanctified to the worship of God yea so That Paul waited for it at Troas and doth preceptiuely exhort the same though by implication to be sanctified euery weeke amongst the Corinthians as in other places and it obtained the name of The Lords day as being specially sanctified to the honor of our Sauiour wee may conclude That it appeareth by the Word That the Lords day called Sonday was confirmed by the Apostles practise and preceptiue exhortation Now the Minor or assumption of the former syllogisme is manifested I am to confirme the sequele of the Maior or proposition Wherein two things are to bee proued 1. That The Lords day was not established by the ordinarie authoritie of the Church And 2. That it was established by the Diuine authoritie of our Sauiour Christ. The reason of both is because it was established by the Apostles The former though euident by that which is said will yet further appeare If we grant That the Primitiue Church attributed as much to the Apostles who first i 1. Cor. 3. 6. 10. planted the same and for the performance of that worke of God were k Act. 2. 4. indued with extraordinary gifts inspired by the Holy Ghost instructed l 1. 3. by Christ 40. daies after his resurrection as Israel did to Moses their Law-giuer But while Moses liued the Israelites tooke all their directions from him yea so That not only in difficult cases m Leuit. 24. 11. 12. Num. 15. 32. 33. 27. 1. 2. of blasphemy Prophaning the Sabbath and Daughters inheritance not formerly ruled by Moses they came to him to know the minde of the Lord but also in all things about the Tabernacle n Exod. 31. 3. 6. 39. 37. 42. 25. 38. 40. euen to a paire of snuffers the worke-men though miraculously inspired with cunning were altogether directed by him who had his instructions immediately from GOD. Can we then thinke That the Disciples came together euery first day of the week of themselues though by generall consent without the authoritie of the Apostles so directing them If they had attempted such a thing how could they haue answered this question o 1. Cor. 14. 36. 37. Came the word of God out from you A question made by the Apostle in a supposition that the Corinthians misliking Pauls directiōs touching silēcing tongues without interpretation and women in the Churches would happily say That they were of another opinion So that it importeth this reply But I pray you consider that the Apostles are the first teachers of the Church hauing receiued their instructions either immediatly frō Christ his mouth or by reuelation therefore the Church is to be ordered by them If then worke-men cunning by inspiration could not make a paire of snuffers without Moses his direction nor the Church in Corinth by it owne authority permit the manifestation of the extraordinary gift of the spirit to be in their publique assemblies without interpretatiō could The Lords day a matter of so great regard bee established without the authoritie of the Apostles Againe Whereas the Apostle hauing reproued certaine male vsages amongst the Corinthians and taken some order for reformatiō of the abuse of Loue feasts which were of good vse at the first but tending at last to the prophaning of the Lords Supper cōcludeth thus p 1. Cor. 11. 34. Other things wil I set in order when I come Is it not euident that the Church could do litle or nothing much lesse establish Sonday to bee the Lords day without Apostolique authoritie Lastly If Titus an Euangelist q Tit. 1. 5. could not reforme Creta nor ordaine Elders but as he was appointed by Paul I see not but that all things in the Church were ordered and ordained by the Apostles If by the Apostles then by Christ Which is the second point in the Maior now to be proued If we receiue the writings of the Apostles as the Word of God why not their constitutions accordingly I meane not vnwritten verities or rather the very lies of Antichristian Papists but such ordinances as are mentioned and commended in the Word For the Apostles were r Act. 1. 2. 8. 22. 15. chosen and faithfull witnesses of those things which they haue heard and seene and no doubt as faithfull s 1. Cor. 7. 25 1. Tim. 3. 14. 15. in all the house of God as Moses was about the Tabernacle and in gouerning Israel But Moses did not direct the worke-men to make any thing no not a paire of snuffers but according to the patterne which he saw in the mount and in the said cases of t Leuit. 24. 12. 13. Num. 15. 34 35. 27. 5 6. Blasphemy Prophaning the Sabbath and Daughters inheritance answered not of himself but consulted with God Therfore the Apostles did not prescribe ordinances but with such authority that Paul and so all might say u 1. Cor. 11. 25. I haue receiued of the Lord to wit Christ that which I haue also deliuered vnto you But what neede these inferences Doth not the Apostle charge * 14. 37. Euery man that thinketh himselfe to be a Prophet or spirituall to acknowledge that the things hee writeth to them are the Commandements of the Lord If the things which he then writ viz. Directions about Prophecy Speaking with strange tongues and Silence of women in the Church were the Commandements of the Lord can we thinke him to be a true Prophet and spirituall indeed who perceiuing The Lords day to haue been established by the Apostles will not acknowledge it to be a Commandement of the Lord If it bee demaunded when our Lord commanded his Holy day I answere The faithfulnes and credit of the
Did he himselfe not only institute a Seuenth day in Paradise to our first Parents but cōfirmed it also m Exod. 20 1 8. to the Iewes And will he leaue Christians n 1. Pet. 2 9. Achosen generation and Royall Priest-hood without a Sabbath sanctified by his Diuine authoritie considering the Sabbath o Exod. 31 13 17. is a signe that wee may know that hee is the Lord who doth sanctifie vs to be his people And to what other end than p Ezech. 46 1 2 3. to worship him our Sanctifier Lastly when the Passeouer was not kept in the first moneth because of vncleannesse or a long iourney did God suffer it either to be omitted or translated as it seemed good to the Israelites Nay he himselfe q Num. 19 10 11. nominated the fourteenth day of the second moneth to be kept for the Passeouer in those cases Was God so zealous for the Passeouer a ceremoniall Sabbath therefore temporall And would hee neglect The seuenth day a morall Sabbath and therefore eternall Sith in the fourth precept he commandeth A seuenth day to be holy for euer For as hee commaundeth Worship vpon the Sabbath prescribing neither Iewish nor Christian so he commandeth A seuenth day to be the Sabbath prescribing neither Saturday nor Sonday So that the fourth Commandement and euery word thereof without any alteration doth belong to Christians as well as to Iewes If so then I conclude that whether Saturday were made common because of a ceremony or for some other respect some other day in place thereof was sanctified to holy worship by diuine authoritie If it be obiected that whereas by God himselfe the institution of the Iewes their Sabbath was commanded vnto Adam and the cōfirmation therof promulgated to the Israelites with the rest of the Decalogue It is strange that it should cease not of it selfe as being ceremoniall but for some other speciall cause and another day appointed in the place thereof and that by God and yet it is not knowne whether immediately or by whom God made this alteration I answere that as God at the last day will iudge the world r Act. 17. 31 by the man whom he hath appointed so in the meane time he doth gouerne the Church by his Sonne ſ Psal 2. 6. Joh. 5. 22. Col. 3. 1. 2. 20. whom hee hath placed King in Sion So that whatsoeuer the Sonne doth is authenticall and of Diuine authoritie Not only because hee is God t Rom. 9. 5. 1. Tim. 6. 14. 15. 16. blessed for euer but also in that he is that great Prophet u Deut. 18. 18. 19. Act. 3. 20. 22. like vnto Moses whom we are to heare For he doth nothing of himselfe * Ioh. 3. 32. 33. 8. 28. but as his Father taught him But that Christ the Sonne of the liuing God sanctified that other Sabbath day I thus proue If the Sonne bee as faithfull in all his owne house in things concerning the worship of God x Heb. 3. 2. 5. 6. as Moses the seruant If Christ bee the Messias y Ioh. 4. 19. 20. 25. 26. who should teach vs all things If Moses prescribed euery thing belonging to the Tabernacle z Exod. 25. 9. 38. euen to a paire of snuffers If the things belonging to the house of God befew in cōparison of those which belonged to the Tabernacle of Moses because the houre is come when a Ioh. 4. 23. wee must worship the Father in Spirit and Truth that is spiritually b Gal. 3. 3. without the intolerable c Act. 15. 10 Gal. 4. 3. yoke of carnall d Heb. 9. 1. 10. rites If a Sabbath be as necessarie vnto the edification of Christ his house as a paire of snuffers to the seruice of Moses his Tabernacle then without doubt Saturday being made common Christ appointed some other day to be a Sabbath vnto his people as the Leuiticall Priest-hood being ceased e Heb. 7. 11. 12. Ephes 4. 8. 11. 12. he sanctified another Ministery vnder the Gospell Againe whereas Christ came f Mat. 5. 17. not to breake but to fulfill the Law and the Law doth command one day of seuen to be a Sabbath as is said Therefore Christ did either cōfirme Saturday or sanctifie some other day of the weeke but that he confirmed Saturday none will affirme therefore he sanctified some other day of the weeke Which to be Sonday I thus proue We see that Sonday is generally kept holy in all the Churches of Christ And there is nothing to the contrarie but that it hath been sanctified In and since the Apostles time If then God by Christ hath sanctified a Sabbath vnto Christians it must necessarily follow that either the Church hath neuer regarded but neglected the ordinance of GOD for many hundred yeeres or else that Sonday was sanctified by Christ. But the former is not easily to bee admitted considering the Church g 1. Tim. 3 15. is the Pillar of truth therefore the later more willingly to be receaued Againe if the Sonne h Ioh. 5 19 21. doth whatsoeuer the Father doth and if the Father hath committed all iudgement to the Sonne i Exo. 22 23 that all men should honor the Sonne as they honor the Father then as the Father sanctified A seuenth day k Gen. 2 2 3 as on which he finished his works of Creation and l Rom. 1 19. 20. was declared mightily to be the liuing God m Exod. 31 13 17. to his owne honor and therfore n Isa 58 13. did call it mine holy day For it was not a shadow of Sanctification as some dreaming of a ceremony do imagine but A Signe to Gods people of their Sanctifier that is A tokē or memorial that they may know that the Creator is the Lord who doth sanctifie them to bee his people So the Sonne sanctified that day o 1. Cor. 15 16 17 57. Rom. 8 34. whereon he consummated and sealed his workes of Redemption and was declared mightilie p 1 4. to be the Sonne of God to his owne honor Which was Sonday called for that respect q Reuel 1 10. The Lords day as shall bee declared hereafter For * Leuit. 23 15 16. Matth. 28 1 5 6. vpon that day r Rom. 4 25 Christ rose againe for our Iustification and manifested himselfe to be ſ Act. 1 6 7 8 2. 1. the spirituall King of his Church by miraculous giuing the power of the Holy Ghost vnto his Apostles So that Sonday is a signe or memoriall vnto Christians that they may know that the Redeemer is the Lord who doth sanctifie them If it bee demaunded why Christians should so honor the Sonne that they neglect the Father and so celebrate the memoriall of the Redeemer that they neglect the memoriall of the Creator Seeing it is written t Ioh. 4 23. The houre is come when the true
worshippers shall worship the Father in Spirit and Truth by the light of nature u Act. 14 15 17 23 24 God is glorified as hee is Creator I answere That it is not so for A seuēth day though not Saturday is still sanctified Which to be sufficient to celebrate the Creator the fourth Commandement prescribeth neither this nor that seuenth day but one of seuen doth euidētly proue So that wheras Sonday is The Lords day and withall A seuenth day we may obserue that Christians * Ioh. 14. 13. glorifie the Father in the Sonne and celebrate the Creator with the Redeemer By whom a New creation though spirituall was performed x Isa 65. 17. 66. 21. 22 according to the prophecy of Isaiah Lastly If it may appeare by the word that Sonday was confirmed by the Apostles practise and preceptiue execution then Sonday hath authoritie not from the Church but from Christ But it appeareth by the word that Sonday was so confirmed therfore it hath authority not from the Church but from Christ. That the sequele of the Maior may better appeare I will manifest the Minor by these three places of holy writ viz. Act. 20 6 7. and 1. Cor. 16 2. and Reuel 1 10. For in the first place three things are to be obserued 1. That Paul abode at Troas seuen daies 2. That it is not said The Disciples were called of purpose to his preaching but Being come together to breake bread that is to be partakers of the Lords Supper And 3. That ready to depart on the morow he cōtinued his preaching till midnight Then it will appeare that Sonday there called The first day of the weeke in respect of the Iewes their account to whom Saturday was the seuēth that is the last day of the weeke was sanctified to holy meetings and exercises And that Paul waited as at Philippi y Act. 16. 12. 13. for the Sabbath of the Iewes so at Troas for the Christians their Lords day Which he would not haue done being an Apostle and hauing such hast of departure if Sonday had not been sanctified by greater authority than the ordinary authority of the Elders and Brethren If it be obiected that according to the originall the words bee One of the Sabbathes in the two former places and therfore it is vncertaine whether Sonday bee meant in those places rather than Saturday I answere That by the same reason it is vncertaine whether our blessed Sauiour did arise againe the third day z 1. Cor. 15. 4. according to the Scriptures For all the Euangelists a Mat. 28. 1 Mark 16. 2. Luke 24. 1. Ioh. 20. 1. vse the same words when they report That Mary Magdalen went to seeke Christ when he was risen But more fully to confute this Argument three things are to be noted 1. That in the originall the numerall One is put for the ordinall First For Marke hauing said in the second verse of his 16. chapter One of the Sabbathes speaking of Mary Magdalen her seeking of Christ chaungeth the words in the 9. verse and saith The First day shewing that Christ was risen And that Sabbathes is put for Weekes As in Leuit. 25. 8. it is written Thou shalt number 7. Sabbathes that is weekes of yeeres Secondly it is to be obserued That in both places only Christians are said to haue these meetings For they who came together are called Disciples Churches and are said To breake bread that is To receiue the Communion b 1. Cor. 10. 16. 17. 18. which none but Christians may do And therefore in both places the Spirit of God in two sundry writers Luke and Paul vseth these words The first day of the weeke rather than The Sabbath day more distinctly to expresse that day which was sanctified by Christians Whereas at Philippi where no Disciples were as yet Paul is said c Act. 16. 12. 18. to go on The Sabbath to the place where the Iewes were wont to pray after he had bin there certaine daies For what neede had the Christians being none but themselues to neglect the Lords day for the Iewes Sabbath Thirdly note that it is said Euery first day 1. Cor. 16. 2. and consider whether there be any probability that the Apostle would haue them come together euery Saturday If not it followeth necessarily that by The first day of the weeke Sonday is vnderstood In 1. Cor. 16. 1. 2. we are yet further to consider that the Apostle saith As I haue ordained in the Churches of Galatia which argueth Generality and Euery first day which argueth Perpetuity So that by this place holy assemblies vpon Sonday may seeme as generall in those times so confirmed for euer by a preceptiue exhortation For as in this speech d 2. Tim. 2. 19. Let euery one that calleth on the name of Christ depart from iniquitie a preceptiue exhortation to call on the name of Christ is implied howsoeuer only departing from iniquity bee expressely commaunded So in this speech deliuered by an Apostle Euery first day of the weeke let euery one of you put aside is implied a preceptiue exhortation to come together vpon the first day of the weeke howsoeuer only putting aside be expresly commanded If it be obiected That these meetings were only to gather for the Saints I deny it For it is said Act. 20. 7. That the Disciples came together to break bread which importeth other holy exercises Againe If no more were vnderstood than expressed then Christians cōfirmed in the faith were lesse religious vpon their setled and sanctified holy day than they were ordinarily if not euery day at their first enterance into their holy profession For then they mette together e Act. 2. 42. 46. not only to breake bread but vnto doctrine also and prayers Lastly The Apostle who was so zealous to sanctifie the Lords day at Troas would no doubt reproue in this place so great neglect of The Lords day if such a matter were then to be supposed As for Reuel 1. 10. if nothing else were vrged but the consideration of the two former places it doth sufficiētly appeare that by The Lords day is meant The first day of the weeke now called Sonday according to the iudgement of all the learned Against which streame to striue by making a doubt without reason at least probable is to bewray a proud conceipt of a priuate opinion But howsoeuer this be sufficient yet for the godly their sake I will say somewhat more than inough It is the iudgement of the learned and I see nothing to the contrarie That as Paul praying in the Temple * Act. 22. 17 fell into a traunce so Iohn sanctifying the Lords day was rauished in spirit If so how can we imagine That Iohn banished f Reuel 1. 9 in the isle Patmos hauing no cause to cōstraine him nor occasion to induce him should rather sanctifie the Iewes Sabbath than the Christians holy day Againe If
that one Church professeth But the Church of Rome professeth not indeed the Catholike faith as shal be in part shewed hereafter therefore in no sense it can be truly called Catholique But suppose it held the Catholique faith yet were it not for that cause an obiect of faith according to the Apostles Creed more than a particular man or any other particular Church holding the faith Here it is to be vnderstood that howsoeuer we may say This man or that Church is Catholique yet we may not say and speake properly This is the Catholique man or That is the Catholique Church 4 That the Church of Rome holdeth not the Catholike faith neither yet hath done for many yeeres may be demonstrated in sundry fundamentall points Let it be sufficient to produce though but one yet that most fundamental sith it is called by an excellency The Word of faith preached Rom. 10. 6 8. by all the Apostles And the rather that One because it is the principall argument of that worthy Epistle which Paul wrote Cap. 1. 8. to the Romans whose faith was then published throughout the whole world So that if the Church of Rome swarue from this truth it is manifest that it is the ofspring not of the true members of the Primitiue Church of Rome but of the troublers of that Church of whom Paul thus writeth Now I beseech you brethren Cap. 16. 17. 18. marke them diligently which cause diuision and auoid them For they that are such serue not the Lord Iesus but their owne bellies and with faire speech and flattering deceiue the hearts of the simple But what is that most fundamentall point Euen that same which Paul after a large and learned disputatiō setteth downe as his peremptory iudgement in these words Therefore Rom. 3. 28. we conclude that a man is iustified by faith without the workes of the Law But the Church of Rome that now is holdeth and for many yeeres hath held That a man is iustified both by faith and works contrary to the conclusion therefore the Church of Rome is not Catholique but Antichristian 5 I say Antichristiā because it may be proued such by many reasons and that because it erreth in this point but I only propound to wise and religious consideration this deduction That Antichristian Apostasy or Antichrist is called The Mystery 2. Thess 2. 7 of iniquitie that is a mysticall iniquity that is an iniquity which is indeed iniquity but not perceiued as Christ is called The Mystery of godlinesse that is a 1. Tim. 3. 16. mystical godlinesse that is godlinesse indeed but not perceiued But wherefore is Antichrist a mysticall iniquitie Because his Righteousnesse though glorious in shew is iniquity indeed because he attributeth Gal. 5. 4. Rom. 3. 27. 1. Cor. 4. 1. Rom. 1. 16. 17. 4. 5. Iustification thereunto Now this is a mysterie to flesh and blood which would faine reioyce in it selfe that Righteousnes should be Iniquitie Euen so is the Gospell a mysterie for by it the Righteousnes of God is reueiled which otherwise could not be perceiued of flesh and blood For is it not a mysticall paradox to carnall reason to say God iustifieth the vngodly which yet is cleere to him who vnderstanding the Scriptures doth not only abhorre his foule iniquitie but also Phil. 3. 9. Esa 64. 6. disclaimeth his owne defiled righteousnes and by faith layeth hold on the righteousnes of God which is only by Christ or Who trusteth not to his righteousnes inherent which tasteth of the caske but to righteousnes imputed which maketh vs blessed These things well considered It may appeare that as Christ is the mystery of godlines not only because he is very God though in the shape of a seruant but also because the Word of Christ viz. the Gospell teacheth a mystical righteousteousnes So the Pope is Antichrist not only because he is an aduersarie in exalting himself aboue all that is called God though he pretend to be the seruant of seruants but also because his doctrine is a mysticall iniquitie Heere it is to be remembred that on the forehead of the Reuel 17. 5. 9. 18. Whore of Babylon to wit Rome was written this word A mysterie and it is also to bee vnderstood that on the Popes Mitre is the same word set with precious stones If then for the doctrine of Iustification and merit by workes the Church of Rome bee Antichristian it followeth that it is not Catholique and therefore hath not continued an apparant member of the Catholique Church euer since the Apostles time 6 The later point inferred may be the rather admitted if wee marke well that Paul saith That the Mystery of iniquitie 2. Thess 2. 7 was working in his time So that it is likely that those troublers of whom mētion is made in the 4. section ouergrew as weeds the good corne in time and preuailed still vntill that mysterie of iniquity was reuealed and consumed by the Spirit of God in the mouth of Luther and other the seruants of Christ Iesus 7 For the better manifestation of this point let vs seriously consider that howsoeuer the Church of Rome were now an apparant member of the Catholique Church which indeed is not to bee imagined yet sith it is not the Catholique and inuisible Church but a visible and particular Church and hath not any speciall promise that it should continue the same from the first constitution how can we be assured but that in so many hundreds of yeeres there haue been some alterations and innouations as well as in the Church of God among the Israelites Rom. 9. 4. to whom pertained the adoption glory couenants giuing of the Law seruice of God and the promises And yet it is written 2. Chro. 15. 3 of the Church Now for a long season Israel hath been without the true God and without Priest to teach and without Law 8 As for that promise of Christ Thou Mat. 16. 18. art Peter and vpon this rocke I will build my Church and the gates of hell shal not ouercome it it appertaineth to the Catholique Church as builded vpon Christ the 1. Cor. 3. 11. only foundation of his Church and not to the Church of Rome more than to the Churches of Asia which are ouercome or any other particular Church which may be ouercome yet that promise remaineth Gen. 9. 13. inuiolable as the couenant whereof the Raine-bow is a signe is inuiolable notwithstanding sundrie particular countries be ouerflowen 9 Indeed Augustine did once take that Rocke to bee Peter the Apostle and his successors the Bishops of Rome but hee after altered that his opinion and vnderstood Rocke to signifie Christ by Peter confessed For that Christ did not say to Peter I will build me vpon thee But his words were so Augustine conceiued them as if hee had said I will build thee vpon me and not me vpon thee His meaning Col. 1. 24. is