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world_n	day_n	law_n	sabbath_n	2,142	5	9.4230	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69197	The white wolfe, or, A sermon preached at Pauls Crosse, Feb. 11 being the last Sonday in Hillarie tearme, anno 1627, and printed somewhat more largely then the time would permit at that present to deliuer wherein faction is vnmasked, and iustly taxed without malice, for the safetie of weake Christians : especially, the Hetheringtonian faction growne very impudent in this citie of late yeeres, is here confuted / by Stephen Denison...	Denison, Stephen, d. 1649 or 50.	1627 (1627)	STC 6607.5; ESTC S109591	56,251	87

in resting vpon the seauenth day from all his workes of Creation binde the Iewes and not vs Gentiles are not wee bound to be imitators of God as deare children as well as they or any other Ephes 5. 1. Fourthly shall it be an argument to perswade the Iewes to keepe the Sabbath because God hath blessed and sanctified it that is hath ordained it to be a day of blessing to the conscionable obseruers of it and hath set it apart from common labour to holy vse and shall it not be an argument to perswade vs haue not we as much neede of Gods blessing as the Iewes haue not wee cause to feare to deuoure that which is sanctified as well as the Iewes Thus we see all the reasons in the fourth Commandement are morall which doe plainly demonstrate the Commandement it selfe to be morall Now if any shall obiect that in Deut. 5. 15. where God presseth the obseruation of the Sabbath with a reason seeming to be peculiar to the Hebrewes namely because he had brought them out of Aegypt I answer that doth no more infringe the moralitie of the fourth Commandement then the generall Praeface praefixed before the ten Commandements I am the Lord thy God which brought thee out of the land of Aegypt and out of the house of seruants doth infringe the moralitie of the rest of the morall Law Secondly there was something also signified in this reason I brought thee out of the land of Aegypt to wit the great benefit of redemption which bindes the Gentiles as well as the Iewes in way of thankfulnesse to celebrate the Sabbath day to Gods glory Reasons prouing against Hetherington and other Familists that the Lords day ought to be kept for the Christian Sabbath THat the Lords day ought to be celebrated for the Christians Sabbath and that by vertue of the moralitie of the fourth Commandement it is apparent by diuers Arguments First because the morall Law is not abrogated by the Gospell but established Rom 3. 31. which proues that tenet of Hetherington to be false to wit that the Lords day since the Apostles time was of no force Secondly because it is written in the very hearts of men that they ought to celebrate that day as appeares by the secret checkes that they finde in their consciences when they doe prophane it and by the sweet comforts which they feele when they keepe it in an holy manner Thirdly this blessed day hath bin obserued by all Christian Churches it was kept at Hierusalem Act. 2. 1. it was kept at Troas Act. 20. 7. it was kept in Patmos Reuel 1. 10. it was kept in the regions of Galatia 1 Cor 16. 1. 2. Fourthly the ancient Fathers haue pressed the obseruation of the Lords day vpon the Church in their seuerall ages c Epist ad magnesi●s Ignatius saith let euery one which loueth Christ celebrate the Lords day e Ser. 251. de tempor Saint Augustine doth greatly presse the strict obseruation of the Lords day that men should vpon that day be separated from worldly businesses and that they should attend vpon Gods publike worship that they should not sit idling at home when others goe to Church that they should not giue themselues to hunting vpon that day or to loud laughters c. c In 1. cap. Isaiae Saint Basil saith when as almost all dayes prescribed by the Law are abolished yet there remaineth one great day of the Lord which shall neuer be abolished but shall remaine to the end of the world e Lib. 7. de diuin offic Rupertus saith the Lord hath made this day to be the solemnitie of Solemnities because the noblenesse of this solemnitie excelleth all other solemnities g Lib. 4. aduers Marcion Tertullian saith that Christ hath made the Sabbath more holy by his benefaction it being holy from the beginning by his fathers benediction i Hom. 7. in 15. c. exod Saint Origen doth in like manner not onely equalize but also farre preferre the Christians Lords day before the Iewes Sabbath n Enchir. Luther blesseth God for setting apart a peculiar day for the vse of his ordinances yea o Lib. 2. instit c. 8. Sect. 32. Caluin himselfe saith vnlesse a certaine time were set apart for the worship of God all would runne to ruine and confusion speedily and ineuitably Here I am as the learned know in a large field I might be very copious in quotations both out of the ancient Fathers and moderne writers but I must be briefe for diuers reasons Fiftly the r Homilie of the place and time of prayer Church of England hath these words in one of the Homilies God hath giuen expresse charge to all men that vpon the Sabbath day which is now our Sunday they cease from all weekely and work-day labour to the intent that like as God himselfe wrought six dayes and rested the seauenth and blessed and sanctified it and consecrated it to quietnesse and rest from labour euen so Gods obedient people should vse the Sunday holily and rest from their common and daily businesse and also giue themselues wholly to heauenly exercises of Gods true religion and seruice So that God doth not onely command the obseruation of this holy day but also by his owne example doth stirre and prouoke to diligent keeping of the same The which I haue noted first because the Hetheringtonians hold as it is well knowne that the Christians Sabbath is grounded vpon no precept in all Gods word whereas the Homily saith that God hath commanded the obseruation of this holy day Secondly because some not well affected would cry downe all stricktnesse in obseruing this day as Iewish wherein they doe not symphonize with their mother for what obseruation of the Sabbath can be more holily strict then that which is prescribed in the Homily to wit that we should cease from all weekely labour and giue our selues wholly to heauenly exercises of Gods true religion and seruice We are prone by corruption of nature to take libertie of our selues Si non satis insa●iat instiges eum apud Terent. we neede not be taught it non opus est calcaribus sed frano Sixtly God hath shewed fearfull iudgements vpon prophaners of the Lords day as you may read in the Practice of Pietie a certaine husbandman grinding Corne vpon the Lords day had all his meale burned to ashes another carrying Corne vpon the same day had his Barne and all his Corne the next night burned A couetous Flaxwoman at Kingstat in France in the yeere 1559. vsing with her maidens to worke in her trade vpon the Lords day her flax in an extraordinary manner tooke fire the same day burnt her house and so scorched her selfe and two of her children that they all of them dyed the next day Stratford vpon Auon was twise almost consumed with fire in one yeere and the like iudgement was shewed vpon Teuerton in Deuonshire both which townes were knowne to suffer

THE WHITE WOLFE OR A Sermon Preached at PAVLS Crosse Feb. 11. being the last Sonday in Hillarie Tearme Anno 1627. and printed somewhat more largely then the time would permit at that present to deliuer Wherein Faction is vnmasked and iustly taxed without malice for the safetie of weake CHRISTIANS Especially the Hetheringtonian Faction growne very impudent in this Citie of late yeeres is here confuted By STEPHEN DENISON Minister of Katherine Cree-Church London 1. TIM 1. 3. As I be sought thee to abide still at Ephesus when I went into Macedonis that thou mightest charge some that they teach no other Doctrine HIER aduers LVCIFERIAN Qu●modo destructa sunt Diaboli Ciuitates in fine hoc est in seculorum consummatione idola corruerunt AT LONDON Printed by GEORGE MILLER dwelling in Blacke-Fryers 1627. TO THE HIGH And Mighty PRINCE CHARLES By the Grace of God King of Great Britaine France and Ireland Defender of the FAITH c. Most Dread Soueraigne c. SEneca saith Lib. 1. de Clemēt●a c. 1. nullum ex omnibus clemētia magis quam Regem aut principem decet Clemency becomes no man better then a King or Prince and being fully perswaded that this together with all other both Princely and sauing graces meete in your Maiesties royall breast euen as the lines of a circumference meete in the center or middle point I am encouraged to present this Sermon to your Princely view I know indeed it is not with Kings as * Eidyl 15. v. 26. Theocritus saith it is with persons without imployment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which keepe euery day holy day the imployments and labours of Princes are farre greater then ordinary Subiects can conceiue yet I hope I may say of your Maiesty as * Lib. 1 c. 1. ad Thrasimund regem Fulgentius saith of Thrasimund the King vnto whom he writes te numerosis Regni curis iugiter occupatum feruenti cognoscendae sapientiae dilectatione flammari that howsoeuer your royall heart be much taken vp with manifold cares cōcerning the Kingdome for the common safety of all your Subiects yet it is inflamed also with a godly zeale after the best things your Maiesty is a Defender of the true Christian Faith in which respect you are highly honoured and sincerely beloued of all your true hearted and truely Religious Subiects no doubt they dayly pray for you they blesse God for you they esteeme you the breath of their nostrills and this loue of the Subiects is to be esteemed by Kings their strongest Defence or Castell in respect of ordinarie meanes as * In Orat. ad Nicocl de regno Isocrates saith to Nicocles the King in his Greeke Oration made before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. thinke the loue of the Citizens the safest guard of thy person indeede so it is vnder God There hath bin discouered of late vnto your Maiesties high Commission-Court a dangerous familisticall sectarie one Iohn Hetherington by trade a Boxmaker who hath seduced and withdrawne many as well men as women from the Church of England in the famous Citie of London by his subtile suggestions as hath bin proued against him I cannot more fitly describe him then by the words of my Text Lupus est ouili pelle tectus hee is a Woolfe in a Sheepes-skinne for outwardly if he liue amongst Protestants hee will seeme to be a Protestant if a bare profession ore tenus will serue the turne whilst in the meane time hee may gird at them in his writings and condemne them as adulterous Congregations in his Conuenticles or otherwise Secondly hee will seeme to be a conformable man to the Doctrine of the Church if subtile equiuocations and cunning euasions will passe for conformitie Thirdly hee will seeme an innocēt person if impudent denials or casting of aspersions vpon honest witnesses will goe for innocency And in this that honourable quicksighted and Eagle-eyed Court deserueth great encouragement in that when they had to deale with one that would deny almost all that was laid to his charge yet they discerned aright of him and accordingly censured him and thus the Greeke Prouerbe is verified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Woolfe thinkes to run from the Eagle and so to escape but all in vaine and amongst those worthy and learned Commissioners he that is the chiefe optimo iure primas agit whose acumen whose soundnesse in the faith whose singular grauity whose happy speech whose excellent parts euery way are the very grace of that venerable Court it may be said of him as * Orat. 30. in laudem Basil Gregorie Nazianzen saith of S. Basil Archbishop of Caesarea whom he stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is like vnto Noah vnto whom the Arke of the Church is committed and so kept from drowning whiles it floats in the turbulent waters amongst Haereticks And whiles I am speaking of Ecclesiasticall worthies very dutie will not suffer me to be vnmindfull of him vnder whom the Ministers of London liue as children vnder the care of an indulgent Father his great humility will not suffer him to Lord it ouer the Clergie nor his peaceable disposition to yrannize it may be said of him as * Lib. 4. epist 9 Saint Cyprian Bishop of Carthage saith of himselfe in one of his Epistles Humilitatem meam fratres omnes gentiles norunt diligunt I finde that I haue stirred vp to wrath against my selfe the most part of all the factions in England by this publike Sermon which I made in the defence of Gods eternall truth in loue to my Country and in compassion of weake brethren which are in the most danger of seduction I remember Saint Paul saith that he had fought with beasts at Ephesus after the manner of men and in like sort it befalleth vnto mee at this time I haue to deale with young Foxes which spoyle the Vine of the Church and with Wolues which seeke to strangle the Sheep of Christ but what then so long as I stand for that truth whereof your excellent Maiestie is a defender I doe not doubt of acceptation and if my poore endeauours shall be so happy as to finde acceptation with your sacred person as they haue found in the learned Court before your Maiesties Commissioners and in the audience where the Sermon was preached euen this acceptation greater then all the rest shall be all-sufficient to blunt the edge of all the power of the aduersary and to secure the Author from wrong and violence yea it shall no doubt encourage many able men in the Kingdome to take paines in the suppressing of faction both by preaching and writing so farre as shall be thought fit by authoritie Thus crauing pardon for my boldnesse I beseech almighty God to blesse your Maiesty with long life many happy dayes with abundance of all gifts and graces in this world and with eternall glory in that which is to come Your Maiesties most humble subiect STEPHEN DENISON

present and also to all succeeding Christian Churches to the end of the world To his Disciples present because in their very c Teste Iosepho lib. 18. c. 2. antiquit dayes the Church was annoyed with diuers pernicious Sects with the Pharisees which like vnto our Papists held Iustification by humane merits with the Saduces which held like vnto our Atheists that the soule perisheth with the body with the Essens which thought themselues to be free from all humane authority like vnto our Anabaptists whom I tearme ours not because they are of vs but because like vnwelcome guests they will needes liue amongst vs for this cause Christ forewarneth his Disciples here to beware of false Prophets that is to beware of the Pharisees lest their iudgement should be corrupted in the maine namely concerning the Doctrin of Iustification Secondly to beware of the Saduces lest by their Atheisme they themselues should be weakned in their faith Thirdly to beware of the Essens lest by their example they should shake of the yoake of subiection And in this our blessed Sauiour should be a patterne to all the Ministers of the Gospell to teach them to the vttermost of their power to endeauor to beat downe the Errors that either spring vp or else are most rise in their times Tit. 1. 9. 1 Tim. 1. 3 Secondly this caueat is also giuen by our Sauiour to all succeeding Churches because he foresaw by the spirit of Prophesie that many false Prophets would arise in after times Mat. 24. 24. he foresaw Antichrist arising in the West in the Romane Chaire from the dayes of Boniface the third who ambitiously obtained of c Teste Platina in vita eiusdem Bonifacij Phocas the Emperour to be called the Aecumenicall or Vniuersall Bishop of the whole Christian world and therein approued himselfe to be praecursorem Antichristi as c In Epist lib. 4. Epist 76. Gregorie the first speaks the very forerunner of Antichrist and so by consequence all the Popes that euer haue succeeded him in that sea to haue bin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great Antichrist Secondly he foresaw many false Prophets arising in the virgin-time of the Church in the first 500. yeares after his ascension and therefore forewarneth his Church which were to liue in those ages to beware of false Prophets as he fore warneth vs and all Churches that haue liued before vs for the space of a thousand yeares and vpwards in the times of Antichrist or that euer shall liue hereafter to the end of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beware of the Pope and his Antichristian Doctrine And this must teach weake Christians not to take scandall though there be many strangly affected in religion at these dayes Christ told vs before-hand that false Prophets would arise and wished vs to beware of them but not to be offended or to take offence at the truth because of them And to the end we may not thinke it strange to see so many Sects and Schismes in our dayes I thinke it not impertinent to name the seuerall sorts of Sectaries and Haeretickes which haue sprung vp in the most pure ages of the Church viz. in the first 500. yeares after Christ A Catalogue of Sectaries and Haeretickes which sprang vp in the Primitiue Church collected by Saint Augustine Lib. de Haeresibus out of Eusebius and Epiphanius 1 SImoniani 2 Menandriani 3 Saturniniani 4 Basilidiani 5 Nicolaitae 6 Gnostici 7 Carpocratiani 8 Cerinthiani 9 Nazaraes 10 Hebiones 11 Valentiniani 12 Secundiani 13 Ptolemai 14 Marcitae 15 Colarbasij 16 Heracleonitae 17 Orphitae 18 Caini 19 Sethani 20 Archontici 21 Cerdoniani 22 Macionitae 23 Apellitae 24 Seuereani 25 Taciani 26 Cataphryges 27 Peputiani 28 Artotyritae 29 Tessarescaedecatitae 30 Alogiani 31 Adamiani 32 Elcescitae 33 Theodotiani 34 Melchesidechitae 35 Bardesanita 36 Noetiani 37 Valesij 38 Cathari 39 Angelici 40 Apostolici 41 Sabelliani 42 Oregeniani 43 Originiastae 44 Paul●●jta 45 Ph●tiniani 46 Manichaei 47 Hierachitae 48 Melitiani 49 Ariani 50 Vadiani 51 Semiariani 52 Macedoniani 53 Aeriani 54 Pauliani 55 Apollinaristae 56 Antidicomarianitae 57 Psalliani 58 Metangismonitae 59 Seluciani 60 Proclianitae 61 Patriciani 62 Ascitae 63 Patralorinchitae 64 Aquarij 65 Caluthiani 66 Florimiani 67 De mundi statu dissentientes 68 Nudis pedibus ambulantes 69 Donatistae 70 Priscilliani 71 Cum her●inibus non manducantes 72 Rhetorani 73 Christi diuinitatem passibilem dicentes 74 Triformem deum putantes 75 Aquam deo Coaeternam tenentes 76 Corpus hominis non animam esse imaginem dei asserentes 77 Innumerabiles mundos opinantes 78 Animas conuerti in daemones tenentes 79 Omnes liberatos fuisse apud inferos Christi discensu putantes 80 Christi de patre natiuitati initium a tempore dantes 81 Leciferiani 82 Iouinianistae 83 Arabici 84 Heluidiani 85 Paterniani 86 Tertullianistae 87 Abeloitae 88 Pelagiani vnto which may be added Nestoriani Euticiani What all these Haeretiks held the learned may read c August lib. de hares Tom. 6. ibidem These I say sprang vp in the more pure times of the Church and therefore it is no maruell if there be so many Schismatikes and Sectaries in our times Neither let Papists or others reproach the Church or say it is no Church because many sects are in it for as a Cornefield reteines the name of a Cornefield though it haue many blew-bottles and other stinking weedes growing vp amongst the Corne euen so the Church is a Church although many Schismatikes like so many tares are sowne in it by the meanes of the enuious man of hell And indeede the Papists haue little reason of all other to obiect against vs the multitude of sectaries considering how faction abounds and superabounds amongst themselues Haue they not the Thomists against the Scotists and the Scotists against the Thomists and the Occhamists against them both haue they not the Iesuites against the Friers and the Friers against the Iesuites and the Masse-priests enuying both yea what are their seuerall orders of Franciscanes Dominicans Augustinians and such like but so many different factions amongst themselues disagreeing although like Sampsons Foxes they be tyed together by the tayles with fire-brands betweene being ouer-awed by the Pope the Arch-sectarie and the Inquisition-tortures SECT 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beware of false Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beware where obserue First that it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number as though our Sauiour had spoken onely to some one man that hee should beware of false Prophets Secondly that it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the duall number as though he had spoken to some two in the world but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall number to intimate that he spake vnto all that euer should take vpon them the title of Christians to the end of the world And indeede it is the dutie of all Christians of what

vs heere many other pernitious errors are couched in this Booke against Smith by cunning intimations which none shall ordinarily vnderstand though they reade the Booke but onely his seduced Proselytes which are secretly acquainted with his mystery it is obserued by c In prompt con 2. c. 8. dux peripateticorum se ea lege sua naturalia instituta tradidisse dixit vt nemo intelligeret nisi ipso qui tradidit inter pretante Franciscus Venetus a very learned Writer concerning Aristotle that he wrote his naturall Philosophy with that art that none should vnderstand the precepts thereof saue onely they which were his Schollers and vnto whom hee himselfe would vouchsafe to interpret them Iohn Hetherington is like Aristotle in this respect not for learning but for cunning none shall fully vnderstand all his errors but such idiots as are his Proselytes The second Booke written by Hetherington as he himselfe saith is that which was set forth in the name of one Edmund Iesop called the discouery of the errors of the Anabaptists Wherein by the way Iesop deserues no small rebuke for whereas at that time he made a shew of turning from the Anabaptists to the Church of England hee turned not to vs but to Hetheringtons faction and conspired with him about the making of this erroneous Booke howbeit by his hypocriticall seeming to turne he reaped no small gaine to himselfe as it is well knowne But to let him passe and to come to the errors of the Booke In this Booke at page 3. he confoundeth Reprobation and Damnation making the foresight of mans folly and wickednesse to be the cause why God preordaines any to condemnation Secondly at page 18. hee affirmeth that the Gospell hath bin declared to the Gentiles in former times and is declared at this present in diuers parts of the world onely by the workes of creation wherein he teacheth cunningly that pernicious point c Nota est Historia expresly maintained by him and his followers in their priuate Conuenticles viz. that a man may be saued without Christ reuealed in the word by the meere contemplation of the creatures abusing that in Rom. 10. 18. which speakes of such a preaching by the creatures which leaues men without excuse not which is sufficient to saluation Thirdly at Page 48. hee cunningly coucheth a point which is maintained by him and his factious company to wit that the soule of man comes ex traduce that is that it is traduced from Adam as well as the body and that it is not immediately infused of God into this or that particular body Fourthly at Page 61 he speaketh dishonorably of Baptisme for hee saith What can men haue lesse then Baptisme which can giue to no man more then an outward name of a Christian as Circumcision did the outward name of a Iew it doth neither conferre nor confirme grace to the heart of any no more then Circumcision did And in his former Booke at pag. 13. hee speaketh contemptuously of Baptisme tearming it elementish baptisme And indeede it is apparant to them which know and are acquainted with his opinions that hee holds no other Baptisme to be of any vertue but that which he cals the Baptizing in a thousand teares in his former Booke at page 14. allegorizing the Sacrament as the rest of the familists doe And herein appeares the hypocrisie of this faction they will submit to vse our Sacraments and to come to our Churches and yet haue them in plaine contempt Fiftly whereas at page 89. he condemnes the Familists of H. N. his order as the most blasphemous and erroneous Sect this day in the world I answer all this he may doe and yet remaine a notorious Familist himselfe of another order for as it is amongst the Anabaptists so it is also amongst the Familists there be diuers orders of them and they doe mutually hate and oppose one another The Familists of the Castalion order despise them of Caps his order accounting them simple men and they of Caps his order fauour not them of Hetheringtons order and they of Hertheringtons order gnash their teeth against all but their owne faction Sixty at pag. 101. he deliuers a strange paradox viz. that Sathan himselfe with all his Angels and spirits of wickednesse by force of their torments shall be compelled with all powers people and kings whatsoeuer to confesse bow before Christ to serue and obey him to praise and magnifie him his Iustice and Mercy for euer abusing that place in Philip. 2. 10 11. which proues not that euer hell shall be made a Chappell to praise God in Thus foolish and ignorant men will take vpon them to be teachers of Diuinitie being vnseene in the very grounds thereof much like to presumptuous Quacksaluers Verum penitus absurdum est vt discipulus ad magistrum vadens antè sit artisex quam doceatur Hier. aduers Luciferian which take vpon them to be great Chirurgians and Physicians being vngrounded in the art of Surgerie and Physicke and so instead of curing men doe indeede kill them There be moreouer other Books whereby this Sect doe seduce written by T. L. Hetheringtons predecessor to wit First the Epistle to the Church of Rome Secondly the tree of regeneration Thirdly an Exposition vpon the 11 12 13. Chapters of the Reuelation Fourthly the Key of Dauid and some other Concerning the Epistle pretended to be written to the Church of Rome It is said in the Preface of it that this Booke deserueth as well to be regarded as the best newes that euer thou hast heard now the best newes that euer we haue heard as we know is the Gospell and I appeale to the consciences of this factious company whether they haue not in contempt all writings since the Apostles time in comparison of T. L. his writings yea whether they doe not equalize them to the very Scripture it selfe accounting T. L. a great Prophet In this Booke of his at page 16. the Author solemnly protesteth that hee knew not any one after the flesh that taketh part with him wherein hee sheweth himselfe a notorious factionist in thinking himselfe alone in the dayes of the libertie of the Gospell Secondly although this railing Epistle be pretended onely to be written to the Church of Rome yet it is intended also against our Church as it doth manifestly appeare by his girding at Hussites Lutherans Caluinists Euangelists Protestants and Precisians at pag. 108. and by his girding at false reformed Prophets at page 69. wherein hee cunningly inueigheth against all reformed Churches whom he tearmeth in the tree of regeneration at pag. 20. foolish and irreformed c Hetherington and his company are well knowne to despise all Churches in the world reformed and vnreformed and to acknowledge no other cōuerted Church but their owne faction reformers Thirdly in this Epistle to the Church of Rome at pag. 113. The Author saith when hee wrote this Epistle that he was in Babylon and yet he

much prophanation of the Sabbath In the yeere 1582. Ian. 13. being the Lords day the scaffolds in Parisgarden fell vnder the people at a Bearebaiting so that eight were sodainly slaine and many others hurt and maimed Also a certain Nobleman vsually prophaning the Sabbath by hunting had a childe by his Lady which had an head like a dogs head with eares and iawes answerable making also a noise when it cried like an Hound In like manner a woman as I am informed preparing a paire of stockings for the market vpon the Lords day with a pan of coales at Parshore in the Countie of Worcester her house was burnt and two and twenty more vpon the same day It is certaine there were so many houses burnt and that vpon the Lords day for that appeares by the Briefe which was gathered at the Churches And that the fire came by this meanes some that then dwelt in the towne said vnto mee that they would be deposed of the truth of it All which may be faire warnings to forewarne not onely prophaners of the Sabbath but also all such as by their pernicious doctrine teach men to prophane it Seauenthly there is infinite necessitie of a Lords day or Sabbath First for the rest of poore Seruants and Cattell which otherwise might sinke vnder the burden of vncessant labour Secondly for the sanctification of euery one of vs how worldly minded should the best of vs grow if we had not the Sabbath to take of our hearts from the world Thirdly for the instruction of the ignorant what instruction haue many thousands in this Kingdome and elsewhere but onely that which they receiue vpon the Sabbath day Fourthly for Gods worship and publike seruice when is God publikely worshipped in the Countrey ordinarily but vpon the Sabbath Obiections against the Sabbath answered HAuing thus proued the Moralitie of the Sabbath come we now to answer the Obiections which the Familists and their adherents bring to infringe the same First 1. Obiection you keepe not say they the same day which the Iewes kept and therefore you grant by your owne practise that the Law of the Sabbath is not Morall I answer they might as truely say our practise in receiuing the Lords Supper in the morning doth proue that that blessed Sacrament is abolished because wee obserue not the same circumstance of time We keepe not indeede the Iewish Saturday as the Thraskites but we celebrate the Lords day the Sabbath being not abolished but altered from the Saturday to the Sonday and that by order from Christ himselfe who immediately before his ascension instructed his Apostles in things belonging to the Kingdome of God Acts 1. 3. and the Sabbath I hope is one speciall thing belonging to Gods kingdome yea our Sauiour taught vs by his owne example to celebrate this day appearing to his Disciples after his resurrection especially vpon it Iohn 20. 19. 26. Moreouer the example of the Apostles themselues which celebrated this day Iohn 20. 19. 26. should be a forcible motiue vnto vs to doe the like for wee are bound to follow them as they follow Christ 1 Cor. 11. 1. and the occasion of the alteration of the Sabbath was extraordinary namely the resurrection of our Lord which fel out not vpon the Iewish Saturday but vpon our Sonday Mat. 28. 1. an occasion which may very well deserue the honor of the day before that of Gods resting frō the works of creation although both the occasiōs are very renowned Secondly 2. Obiection whereas they obiect that in Exod. 31. 13 14 15 16. and Ezek 20. 12. where the Sabbath is tearmed a signe I answer euery caeremonie is a signe but euery signe is not a caeremonie The Sacraments are signes Rom. 4. 11. and yet not fading caeremonies Thirdly whereas they obiect that in Col. 2. 16. Let no man iudge you in respect of Sabbaths 3. Obiect and that in Gal. 4. 10 11. Ye obserue dayes and times and moneths and yeares I am in feare of you I answer by Sabbaths in those places are meant certaine caeremoniall dayes amongst the Iews viz. their feast of Tabernacles their new Moones and the like for these are tearmed Sabbaths Leuit. 23. 24. and the Apostle doth sufficiently expresse himselfe to intend such dayes and not the morall Sabbath naming new Moones and other caeremoniall times The like may be answered vnto that in Rom. 14. 5. one man esteemeth one day aboue another another man esteemeth euery day alike c. It is not meant that the Church made no difference in those times between the Lords day and any other day as the Familists would peruert it but that they which were better informed then others made no difference betweene the ancient Caeremoniall dayes which were now abolished and other common dayes Fourthly 4. Obiect whereas they alleadge that in Mat. 12. 1 2 3 4 5 6 7 8. and Mar. 2. 23. as though our Sauiour had defended the breach of the Sabbath so by consequence had abrogated it I answer it is the scope of our Sauiour in those places to defend the lawfulnesse of works of mercy and works of necessitie and not in any sort to plead for the abrogation of the Sabbath much lesse of the Lords day Fiftly 5. Obiect whereas they obiect that in Iohn 5. 8. where our Sauiour commands a manifest seruile worke to be done vpon the Sabbath namely the carrying of a Bed I answer the carrying of the Bed in that place is not commanded as a seruile worke but to confirme the truth of a Miracle tending greatly to Gods glory euen as our Sauiour commanded to giue meat to the Damosell whom he raised from death Luk. 8. 55. not so much for necessity as for the confirmatiō of the truth of the Miracle wrought vpon her Sixtly 6. Obiect whereas they obiect that in Heb. 4. 3. 9. we that haue beleeued doe enter into rest whereby it might seeme that the Sabbath of Christians or their rest is meerely mysticall I answer that place of Scripture doth not treat of the morall Sabbath as though that were mysticall but of our eternal rest in heauen whereinto we enter at our death by faith in Christ Iesus Seauenthly 7. Obiect whereas they obiect that in Luke 24. 13. 23. 33. where Cleophas and the other Disciple went to Emmaus which was sixtie surlongs from Hierusalem that is about seauen miles a mile consisting of eight furlongs and returned againe the same day which was vpon that day which we call the Lords day and therefore that they made no such scruple of working or trauelling vpon the Lords day as we doe I answer it was not knowne to all the Disciples this being the very day of Christ his resurrection that they ought to celebrate the first day of the weeke and therefore it was no maruell if they trauelled vpon that day The good women which made scruple to annoint the body of Christ vpon the Sabbath made no