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
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
soure things touching the Christian Sabbaoth day 1 Basil de spirit sancto c. â—7 Chrysost â—om 43 in â— Cor. Aâ—gust serm de Tempor 251. Idâ—m contra Faust liâ— 32 cap. 11 coâ—cil Coloniens parâ— 9 cap 9 The originall thereof which they say was first established by Christs owne blessed and inspired Apostles Ignatius epist a Magnâ—sios Iustinâ—â— Martyr Apolâ—g 2. ad Col. Athaâ—â—s Trâ—â—t de verb. 〈◊〉 de circumcis Sabbat Chrisost serm 5. de resurrecâ— Coâ—cil generale 〈…〉 Constâ—â—tinop can 〈…〉 86. ad 〈◊〉 â—p 119. c. 1â— ad 〈◊〉 Idem de câ—â—â—taâ— Dâ— l 22. c. 30. Idem de verb. Apost serm 15 Idem â—â— Tempore serm 251. Isidor ded ◠〈◊〉 lib. 1. cap. 24. Bedâ—â—â— Luc. 24. The cause or occasion in memory of the â—esurrection of Christ our Lord who rose vpon that day of his triumph ouer death and hell 3 Ignatius Iustinus vbi supra Irene li. 4. c. 19 20 â—2 33 34. Dâ—onysius Cornithacus apud Euseb Eccles hâ—st i. 4 c. 23. Origâ—â—es hom 3 in Exod contra Gelsum li. â— Cyrill in Ioan li. 12. c. 58. Tertullian Apolog. ca. â—9 Idem de Idolol Hieronym in vita Paule Idem Epist ad â—ustoch Ambros serm 62. Augustin Tract â— in Ioan. Gregor l. 11. Epist â— concil color part 9. cap. 9 Their honorable testimony generall approbation and continual practise or sanctifying of the same in their seuerall times 4. And lastly their effectuall establishment thereof by all lawes a In decret de consecrat dist 3 can â— â—â— Decretaâ— â—it de ferijâ— ca. â— Concâ—l Laodâ—câ—â— c. 49. Concil Agâ—thâ—s â— 47 concil Aâ—tâ—siodâ—r c. 16. Concil Aurclianeus c. 27. Concil Constantinop 6. c. 8 Synod Augustens c. 18. CoÌ„l Mogunt Can. 25 14 36 37 61. Truâ—an can 19. Caâ—loneâ—s c. 18. Matiscon 2. c. 1. canc l. Par siens lib. â— cap. â—0 Coloniensâ— part 9. ca. 9. Arelat â— cap. 16. Tâ—roâ—ens 3. â— 40. Rhâ—mens cap. 43. Booke of the Iniunctions of â—e Church of England anno 1. Eliz. Iniâ—â— 20 33 38 6. Booke of aduertisements pag. 8. b. 1. Canons 15 1. fol. 14 15 21 24. Canons 1603. can 34 44 45 46 â—7 59. Canon b In cod lib. 3. Tit. 1â— de ferijs Leg. 3. Theodosij â—ag 10. Leâ—nis Anthenâ—j Leg. 5. 8. Valentiâ—j â— 9. â—â—nor Theodâ—s Soâ—om lib. 1. cap. 8. Lex Contant ni Lib. ordinationâ— Caroli 5. li. 2. â—â—bric 1. fol. 359 Ciuill and c Canutus Law Lex 14 15. Edgars Law Act. and â—on elit 15â—6 fol. 14. a Law anno 27. Henrc 6. cap. 5 Actes of Parliament of Scotland since King Iames the â— 20. Octob. 1579. cap. 3. King Iames the 1. his Prolamation 1603 against the profaning of the Sabbath Common as we tearm theÌ„ especially in this famous Iland of great Britaine 16 The Papists comming betweene the primitiue and later purity like a nettle growing between two roses as they kept among other things the letter of Gods word the matter of Baptisme and doctrine of the Trinity so haue they done as they receaued from hand to hand in their seuerall times the time doctrine of the Lords day And yet as euery truth that hath passed thorow their hands in that their generall defection from the faith fore prophecied Apostasie So this also of the Christian Sabbaoth Catech. Rom. part â— in 3. praecept â—ct 21. Cataneus â—n â—ath Rom. fol. 234 â—anis Cathec c. 3. â—11 fol. 84. Vau. â—â—athec c. â— fol. 53. elisius de 3. prâ—â—pt fol. 315. 317. â—rynaus disp Theoâ—g anno 1598. â—harad Christ â—hes 103. fol. 124. Tolet instruct saâ—rdot l. 4. c. 24. fol. â—40 541. 542. â—45 546. Feliâ—us fol. 305. 306. â—07 310. 315. â—17 Catancus in â—athec Rom. fol. â—35 in sunt 1. Fest fol. 185. â—aulâ— Catheth c. fol. 53. hath pitifully been defiled like pure water running through a muddy cesterne 17 For touching the time therof they euideÌ„tly profane it by d horrible idolatry wil-worship masse-worsh bread-worsh Saint-worship Image-worship and other mysteries of their Antichristian hypocrisie As also by their impious â— permissions of seruile labours as butchers bakers fishings mending and repairing bridges highwaies Churches teaching profane Arts and liberall sciences Lawyers studyings writings and informing causes euen for gaine fayres and markets as also their teaching of the lawfulnesse of vaine and wicked recreations and pastimes as sword playing carding dauncing fiddlers musick euen for gaine and almost whatsoeuer is confirmed by the diuers custome of euery place or indulgenced to them by the Popes large licence 18 And neither hath the doctrine of the Christian Sabbaoth escaped free from their corruption For albeit with one mouth they acknowledge rightly 1 Cathech Rom. part â— in pracept 3 sect 4. 14. fol. 319. 322. Hâ—sius Confes Petrie v. fol. 300. c. 79. Rhem. Test in Apec 1. 10. That the Lords day was by the Apostles themselues established and that as * Felisius fo 292. ex Augustino ep 119 ad Iâ—n c. 13. contra Faust Mâ—â—â—ch l. 32. c. â—1 serm 251. de Tempore some of them doe say Dominico â—ussu by Christs owne commaundement 2 Cath. Rom. fol. 322. in 3. praecept â— 14. Bellar. Tom. 1. de cultusanct l. 3. c. 10. 11. Felisius fol. 290. RheÌ„ in Apoc. 1. 10. Vaalx cath c. 3. fol. 51. Ribera in Apoc. 1. 10. That this was done by them in the memoriall of Christ his resurrection 3 Cath. Rom. part 3. §. 4. fol. 319. Bellarmi Ibid. c. 11. Felâ—sius fol. 29â— Rhem. Test in Act. 20. 16. Apoc. 1. 10. That the places Act. 20. 7. 1. Cor. 16. 1. Reuel 1. 10. do manifestly confirme this day 4 Bellar. Ib d. c. Io. 11. Stella in Luc. 14. fol. 11â— a. That it is a day aboue all other dayes to be esteemed 5 Bâ—llar Ibid. c. 10. Rhem. Teâ—t in Apoâ— 1. 10. Mat. 15. 9. Eccius Enchirid. Tit. de festâ—â— â—eâ—â—nijs fol. â—34 And last of all that the obseruation thereof is Iuris diuini pars cultus diuini and dooth tye the conscience yet all this they affirm to conclude here hence their Churches false vnlimited authority without the word of God and that the obseruation of this day neither is Iuris dinini nor yet doth tye the conscience otherwise then as it is commaunded by the Church and so by consequence is but a meere tradition of vnwritten verity For they say it hath no commaundement of God neither Legall nor Apostolicall 19 The latter sort of Orthodoxall Churches and persons are such as commonly are tearmed of the Protestant profession Who being led by the selfe same spirit word of God 1. Cor. 13. 12. Phil. 3. 15. and yet being men whose degrees of knowledge are limited and different doe in the most materiall points consentingly agree in certaine circumstances differ each one abounding in his seuerall sense 20 The materiall points wherein
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.
to common ciuility and euen to ciuill policies A doctrine conforming vs to the Commandement of God yea euen to his blessed and holy Image A doctrine bringing much glory vnto God and benefit to man knowledge to the ignorant sense vnto the hardned direction to the willing discipline to the irregular conscience to the obstinate comfort to the conscienced and bringing none inconuenience in the world A doctrine that addeth face fashion growth and firmitude vnto a Church strength and comely order to a Common-wealth giuing propagation vnto the Gospell helpe and vigor to the lawes ease honor and obedience vnto the Gouernors vnity and quiet to the people and lastly certaine happinesse and blessing to them all For the which doctrine whosoeuer argues pleadeth for GOD for his glory for his worship for his Commaundement and will for his Word his Sacraments and inuocation for the Lawe for the Gospell for Moses and the Prophets for CHRIST and his Apostles for the vpholding and flourishing estate of the Church and Common-wealth of Schooles and Vniuersities and of the faithfull Ministrie of Christ In a word they pleade for the wearied bodies rest for the euill conscience quiet for the sound practise of godlinesse and mercy in a certaine settled and constant order And so by consequence for heauen it selfe The contrary iudgement worketh contrary effectes For it depriueth GOD of his honour the Church of Religion the Common wealth of order the body of rest the soule of instruction the life of direction the word of attendance the ministery of reuerence and drawes along a world of inconueniences and mischiefes besides For it plainely breedeth slouth and scandall in the Ministry neglect meere contempt of Ministry in the people confirming blindnesse and superstition in the ignorant quenching the zeale of the more forward strengthening the hands of the more wicked and giuing liberty to them that are too apt to take it of profaning of the Sabbaoth day of God It hinders the course of the Gospell depriueth of the meanes of godlinesse it defaceth the beauty cuts in two the very sinews of the Church enlarging Sathans horrid kingdome and power of darknes by giuing strength to Athisme Papisme and carnall gospelling Abolishing the Vniuersities by ineuitable consequence and shaking the frame and fabricke yea poysoning vp the vitall powers of the very Common-wealth And in a word drawing on confusion irreligion Barbarisme Gods curse and vtter desolation on them all Wherefore the truth of this doctrine of the Christian Sabbaoth being cleere it followeth that all aduersarie iudgements to it are condemned whether they bee Swinckefeldians that wil haue no ministry or Familists and their fellow Anabaptists that wil haue no Sabbaoth or Iewes that insist vpon the Legall Sabbaoth or Papists that hold the Sabbaoth sanctified by their impious Masse and other Antichristian Idolatries and will-worships or Libertines that giue themselues others liberty to labour on the Sabbaoth or to profane it by vaine sports games recreations feastinges dauncings Maypoles Church-ales stage-playes and the like more then heathenish vanities or whatsoeuer may be called the will or wayes of man or whatsoeuer tendeth to profane or hinder the effectuall sanctifying of the Christian Sabbaoth whose seuerall obliquities being opposite to al sound iudgements and Christian practise sufficiently manifest the falshood of themselues and mutually confute each other being compared with the truth of God It remaineth that thou bee exhorted O Christian peruset of this truth of God vnto the conscionable carefull practise of the Christian Sabbaoth Consider vvith thy selfe the reasons that haue been alleaged and let the euidence of them cause thee to captiuate thy thoughts vnto them And know that if among them all but one bee true it is enough one is too much for a Christian man to depraue or cauell at who beleeueth a Iudgement day to come I doubt not but a man might more easily perswade the multitude to any extreamity then to the right and so to break the Sabbaoth then to keep it holy corrupted doctrines are familiar to corrupted nature And it is not hard to perswade vnto that liberty which all men pleade for and pursue Nay more it is not possible for any man to teach that liberty which the most part wil not far exceede in practise So vnseasonable are the doctrines of letting slacke the reines of godlinesse vnto this head strong and vnruly age of ours and so vnsound against the which all sound and learned iudgements and godly Churches peâ—sons practise are oppositely set And therfore if the Apostles and all faithfull teachers and seruants of God haue walked in this path before wherin they passed through and from this world without either outwarde inconuenience or inwarde wound of conscience but with much spirituall profit and sensible increase of knowledge and of grace and with continuall finall and vnspeakeable peace and comfort who will not hazard the imitation of their practise for the gayning of like benefite Or who that hath not set his conscience and common sense to sale will leaue the certaine way of all the Saints and seeke a newe found way which no man euer went to gaine the blessings they enioyed For did they enioy so great benefits by sanctifying this day and doest thou think to get them by profaning it My iudgement is he that will haue a way of his owne finding it were fit hee enioyed a heauen of his owne making But O Christian Reader if euer thou wilt sanctifie thine euerlasting Sabbaoth in heauen Learne then effectually to sanctifie it vpon earth according to the Commaundement and wil of God which if the more wilfull will not do who walke in the wide way of the greater part of men yet Christ shall not want to sanctifie a day vnto himselfe It shall be done in despight of them without them and they shall melt away in leauing of the truth they sawe and winked at And albeit the Pharisees do still despise the counsell of God against themselues and some peruerse ones will be euer carping and corroding of this truth yet Wisedome will be iustified of all her children GAL. 6. 16. As many as walke according to this rule peace shall be vpon them and mercy and vpon the Israell of God The Practise of the Christian Sabbaoth according to the WORD THe Practise of the Christian Sabbaoth standeth eyther in 1. Praeparation to it 2. SanctificatioÌ„ of it I. Praeparation is a fitting of our selues before hand to perform the duties of the Sabbaoth according to Gods wil vvhich dutie the Church of God among the Iewes did most carefully vse and practise the day before the Sabbaoth Mark 15. 42. Luk. 23. 54. A duty needefull in respect of 1. The glorious praesence of God in whose sight we are and before whom we are more specially to praesent our selues the next day Esa 1. 12. Habac. 1. 13. 2. In respect of the holinesse and purity that is required of vs in vsing the sacred ordinaunces