Propositions, tending to proove the necessarie vse of the Christian Sabbaoth or Lords day; and that it is com... vs in Gods [wo]rd. VVherevnto is added the practice of that sacred day, framed after the rules of the same word. By Iohn Sprint, an unvvorthie minister of the Gospell of Iesus Christ, at Thornebery in Gloucester shire.

Author: Sprint, John, d. 1623.1607

[...]

Propositions, TENDING TO PROOVE THE NEcessarie vse of the Christian Sabbaoth, or Lords Day; And that it is commaunded vnto vs in Gods WORD. WHERE VNTO IS added the Practice of that sacred Day, framed after the rules of the same WORD. By IOHN SPRINT, an vnvvorthie Minister of the Gospell of Iesus Christ, at Thornebery in Gloucester shire.

‘ET VSQUE AD NVBES VERITAS TVA’

P. S.

Imprinted at London, by H. L. for Thomas Man, [...]

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The Summe of all, in one Syllogisme.

That the Lords daie, or Christian Sabbaoth, is The Lords Day necessarily to bee obserued by all Christians to the end of the World.

WHatsoeuer dayes obseruation was in the Newe Testament Sanctified by sanctified, and set apart to an holy vse: Christs resurrection. First, by Christ his triumphant resurrectiō. Christs first apparition. Then, by his first appearing to his gathered Apostles & Disciples, fiue times on that same day. Christs second apparition. Next, hy his second appearing to his gathered Apostles. Holy Ghost apparition. Fourthly, by his sending of the Holy-Ghost to his Apostles gathered againe, and blessing of their doctrine by conuersion of soules. Command ordinance of postles. Fiftly, by Apostolicall Commaund, & Constitution, to be obserued by Christian Churches. Christs commandement. Sixtly, by Christs Commaund, not to be profaned of anie faithfull Christian. Practice of postles. Seuenthly, by Apostles solemne practice of preaching, ministring the Sacraments in the Christian Congregation, and meditation of the Scripture. Title giuen the Holy-Ghost Eightly, by the holy-Ghosts induing it with a notable & peculiar title of the Lords day. Practice of and the most p [...] Churches. By Apostolicall, primitiue, and all later reformed Churches general and continual practice, from thence vnto our times. Iudgeme [...] the most so [...] all & godly l [...] ned. By the iudgement of the spirituall & most godly learned Teachers and Writers of the former and later ages. Effectes Gods blessin [...] ▪ By the witnesse of Gods generall and continuall blessing of the practice therof, with peace of conscience, ioy of the Holy-Ghost, and sensible increase of knowledge and [Page] grace in all sincere Christians, that with soundnesse prefesse the Gospell euery where. Dislike and [...]anation by [...]e wicked and [...]sound. And last of all, by the dislike and opposition of the onely most wicked of life, ignorant of mind, or otherwise vnsound in iudgement and doctrine.] The Obseruation of that Day is most necessary, and doth tie the Conscience to the end of the World.

But such is the Obseruation of the Lords day, or first day of the weeke; and so confirmed in euery point. Therefore,

The holy Obseruation of the Lords day or first day of the week, is most necessarie, and doth tye the conscience to the end of the World.

The Proposition confirmed.

For the first member: Look Section, 56, 55. For the second, third, fourth, seuenth, and ninth: Look Sect: 61. For the fift and sixt: Looke Sect, 58, 59. For the eight: Looke Sect. 55, 54, 59, 60, 64. For the tenth, eleuenth and twelfth: Looke, Sect, 65.

Proofes of the Assumption in the seuerall members.

The 1. There is no question of this point: but that Christ rose on the first day of the weeke.

The 2. That Christ appeared 5 times on that first day of the weeke; which was the day of his resurrection, and of the Christian Sabbaoth: first, to Mary Magdalen. Mark. 16 9. Io. 20. 14, 15, 16, 17, 18. Secondly, to the woman: Mat. 28, 9, 10, 11. Thirdly, to the two Disciples: Luk. 24. 18. Mar. 1 [...]. 13. Fourthly, to Peter: Luk. 24 33. 34. with 1. Cor. 15, 5. Fiftly, to the eleuen: Mark. 16. 14 Excepting Thomas: Io. 20. 24. Wherein our Sauiour dooth comfort, instruct, authorise, and ordaine the Ministers of the Newe Testament, and giues them power to preach and administer the Sacraments & Discipline. Io. 20. 22. 23. with Mar. 16. 15. 16. Mat. 28. 16, 17, 18, 19, 20. This was performed in the night: partly by Christs appointment: Matth. 28. 16. Partly for feare of the Iewes, not daring to assemble by day. Io. 20. 19. The day notwithstanding sanctified by Christs fiue fold appearing; and the Disciples holy meditation & conference of and with Christ.

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The 3. That CHRIST appeared the second time on that day seuen-night (Con [...]ing, comforting, instructing, reproouing) appeareth; Io. 20. 26, 27, 28, 29. Where it is sayd, after eight dayes (including and counting the day of Christs resurrection for one of the eight, which is that day seuen-night:) as if he should say the eight day after: by an Hebraisme. The like speech in Luk. 2. 21. & 1. 59. Leu. 12. 3. Thus Caluin, Beza, Piscator, Rollock, take it: and so do the very Papists, Ferus, Iansenius, & Emmanuel Sa. vpon these places.

The 4. That the Apostles met vpon this very day (the first day of the weeke, on the morning; Act. 2. 15) appeares, because they met on the day of Pentecost. Act. 2. 1. with Leu. 23. 15. 16, called the feast of weekes. Exod. 34. 22. Which was the morrow after the Sabbaoth. Leu. 23. 16. 15. This also, the computation of Weekes betweene the feast of Easter, and Whitsontide dooth prooue: For it is called [...]: as if one should say, the fiftieth day. Act. 2. 1. because fiftie full dayes, or seauen weekes are to passe betweene the feast of Easter or Passeouer (the day after which, Christ rose) and the feast of Whitsontide or of weeks: Leuit. 23. 15. 16. Exod. 34. 22. on which day the Apostles now met. For this truth, look the iudgement of Augustine, de tempore ser. 251. Nazianzen apud Baroniū: Leo Ep. 81. & Concil. Constantinopol. 6 Caluine, Beza, Piscator: with the Papists. Bellarmine de cultu sanctorū: lib. 3. cap. 11. See Emmanuel Sa. annot. in Act. 2. 1. Baronius Tom. 1. ex Nazianzen.

The 5. Look for the confirmation thereof. Sect. 58. 59.

The 6. Look for this, Sect▪ 64.

The 7. Look for this also: Sect. 60. 61.

The 8. Look for this, Sect. 59. 55. 54. 60. 64.

The 9. For this look Sect. 15. 20. 63. 62.

The 10. Is prooued Sect. 15. 20. 34. 52.

The 11. and 12. Is confirmed by palpable experience: and apprehended by him that eyther hath an eye, or winketh not: Look for these, Sect. 65. and the fowre last Sections also.

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To the Christian Reader.

MAny matters (Christian Reader) called into question at this day, are offered to the viewe of the World; and not a fewe of them very friuolous and vnprofitable: but there are also matters which doubtlesse cannot bee denied to bee of singular importance for the furtheraunce of our most holy faith and true Religion. And amongst the waightiest of these, there is almost none of greater vse nor of more necessity to be vnderstood, nor being vnderstood to bee more carefully obserued then this which hereafter ensueth touching the nature and quality of the Lords day commonly called Sunday or the Christian Sabbaoth. Concerning which, there are diuerse, who (not by reason of any difficulty in this controuersie, but) being led with the variable conceit of their owne vnsettled minds, do think diuersly: and many such there are who doe speake and wright thereof so loosely, yea so profanely, that if their opinions were imbraced among men, there could nothing but Atheisme and irreligious behauiour growe vp thereby and abound. Sundry of these points this Treatise following doth with great diligence lay open vnto thy consideration; and withall setteth downe plentifully a true and right resolution of this matter. Namely, that the first Day of the weeke (called Sunday, as before sayd) is [Page] in a peculiar regard, the Lords day, and sanctified to the performing of the solemne worship of GOD, vpon the grounds of Gods Morall or perpetuall lawe in the fourth Commaundement of the Decalogue; And by the speciall will of Christ establishing it through his Apostles practice & doctrine to the same purpose, instead of the Iewes Sabbaoth. Which Assertion certainly, if it were well receiued and belieued, would make very effectually to the great increase of godlinesse, and to the cutting downe of much sinne and impiety; which euen by meanes of the ignorance and neglect hereof doth euery where ouerflowe. The Lord in his good time will dispell the errors and vanities of vngodly men, and wil aduance in greater bewtie the kingdome of his sonne Christ, by dissoluing the works of Satan, and treading vnder foote all his malice. In the meane while, it behooueth the seruants of God to be vigilant (and nothing slacke) in shewing forth the wisdome of Serpents, aswell as the simplicitie of Doues: That they being wise in the truth, may cause the same to shine among others in these euill dayes; and yet withall in their innocencie may find fauour not with God alone, but also with men. Reade, trie and holde faste that which is good: and the Lord giue thee vnderstanding in all things. Farewel.

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PROPOSITIONS tending to prooue the necessarie obseruation of the Lords day, or Christian Sabbaoth.

1. IN handling of this Question of the Christian Sabbaoth: I purpose to speak in order of three things. First of the state of the controuersy. Secondly, of the arguments and reasons for the truth. And last of all, the answere of obiections.

2 There be two different iudgements concerning the Sabbaoth: the one in extreamity, the other in the meane.

3 The iudgements, or rather the opinions, standing in extreamity are extreamly opposite and contrary: and they are holden by men of such quality, as are otherwise branded with the note of infamous heresie.

4 The one extreame is of them, who holde: that there ought to be no Sabbaoth or difference of dayes, nor anie certaine time or day appointed for rest, and publique meetings [Page 2] for Gods seruice: but to leaue it as a matter meerely fre [...] for euery one.

5 They alleage for themselues, 1. That the fourth Commaundement [...]anchius de oper. redempt. li. 1. ca. 19. fol. 608. Vrsinus Cathech▪ [...]art. 3. ad quaest: 103. fol. [...]79 Rogers di [...]play of [...]he Family of loue [...]n a confession of one of that sect §: [...]0. is meerely ceremoniall. 2. The Christian liberty: whereby we may, where and when we list, worship & serue God. And as we are freed from the circumstance of place: Io. 4. 21. 23. So are we also (say they) freed from the circumstance of time of seruing God. 3. They alleage Scriptures: as Colossians, 2. 16. Galathians, 4. 10. Romans, 14. 6. Matthew, 12. 8.

6 The Authors of this loose opinion are the Family of Lone, sayth Rogers; and the Anabaptists, sayth Ʋrsinus.

7 These men (sayth Zanchius) abutuntur Scripturis, abuse Zanch. vbi supra. fol. 608. 611. Vrsin. vbi supra. the Scriptures, and conclude from them that which cannot be concluded: Whom he confutes, as also doth Ʋrsinus.

8 But to passe by this irregular sect, and salt vvhich hath lost his sauour; I say with him: Iniquum est & impium aut nullos esse, Zanch. Ibid. fol. [...]12. aut qui sunt, contemnere. It is impious and vngodly, either to haue no certaine dayes of Gods publicke seruice, or to contemne those that are appointed and established. So teach (sayth he) the Scriptures, the Fathers, and godly Teachers of our later age: and so doth the auncient receiued and approoued custome and practise in all Churches, of all places, and nations confirme.

9 The other extreamity of opinion, is of those who hold: that the Iewish Sabbaoth of the 7. day in the week from the creation, is neuer to be abolished; being no lesse necessary for vs to obserue now, then it was euer for the Iewes.

10 They alleage reasons drawne, 1. From the praecedence of the Sabbaoth before the lawe, and before the fall: the Lawes of which nature are immutable. 2. From the perpetuity of the Morall lawe. 3. and from the large extent therof appertayning to all. 4. From the perpetuity of the couenant, Exod. 31. 17. 5. and of the cause of the lawe which maketh it perpetuall: which is the memoriall and meditation of the workes of God: which belonges vnto the Christians, as well as to the Iewes.

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11 These reasons in themselues are good: but, being misapplyed to the establishment of the Iewish ceremoniall Sabbaoth which was a shaddowe of things to come, and is abolished: Conatus eorum tanquam pestilentissimus (sayth Musculus) Muscul. Loc. c [...]m▪ part. 1. fo. 14 [...] est retundendus: their indeuours as beeing most pestilent are by all meanes to bee suppressed; Both because (sayth hee) they obscure the glory of our Sauiour by reiecting the Lords day, and bringing Christians as much as in them lyes, vnder the yoke and slauery of the Mosay call lawe againe.

12 The Authors of this vnchristian opinion: are either Iewes as Vrsin. Cath. in praecept. 4. ad quaest 103. fol. 7 [...]7, 76 [...] Vrsinus sayth: or Ebion and Cherinthus as Jrenaeu [...]. l. 1. c 2 [...] Irenaeus, and Epiphan. heres. 3 [...] Epiphanius witnesse: or Sabbatary Christians; as Muscul. loc. part 1. fol. 145. 146. 14 [...] Musculus & Beza. Thes. Geneuens. c. [...]9. §. 15 Beza say: or Anabaptists as Grysaldus Perus [...] Haere [...]cor. n [...]minibus. Titul [...] Sabb [...] tarij. Grysaldus Perusinus (a Papist) doth report; and are confuted by Musculus, Vrsinus, and Bellar: Tom: [...] li. 3. de cultu san [...] cap. 10 Bellarmine.

13 The iudgement standing in the meane, is of such Churches and persons (from the Apostles age to ours) as withall professing the truth and soundnesse of the Christian faith, haue in all times & places, without interruption, question or gainesaying kept holy, and established the Lords day, being the first day of the weeke from the Iewes Sabbaoth.

14 And these are eyther primitiue or later: wherein by the way wee will consider of the middle or neuter sort: betweene the primitiue and later: namely the Papists, and their iudgement.

15 The auncient primitiue, and orthodoxe Fathers, both Greeks and Latines, doe with one mouth certifie vs of these soure things touching the Christian Sabbaoth day. Basil: de spirit sancto. c. [...]7. Chrysost: [...]om. 43, in [...] Cor. A [...]gust. serm de Tempor: 251. Id [...]m contra Faust li [...]. 32, cap. 11, co [...] cil: Coloniens par [...] 9, cap 9 The originall thereof: which they say was first established by Christs owne blessed and inspired Apostles. Ignatius epist: a Magn [...]sios. Iustin [...] Martyr. Apol [...]g. 2. ad Col. Atha [...]s. Tr [...]t. de verb. [...] de circumcis. & Sabbat, Chrisost. serm 5. de resurrec [...] Co [...]cil. generale. [...] Const [...]tinop. can. [...] 86. ad [...]. & [...]p. 119. c. 1 [...]. ad [...]. Idem de c [...]ta [...] D [...]. l 22. c. 30. Idem de verb. Apost. serm. 15, Idem [...] Tempore. serm. 251. Isidor, ded [...] [...]. lib. 1. cap. 24. Bed [...] [...] Luc. 24. The cause or occasion: in memory of the [...]esurrection of Christ our Lord (who rose vpon that day) & of his triumph ouer death [Page 4] and hell. Ignatius & Iustinus vbi supra Irene: li. 4. c. 19, 20, [...]2, 33, 34. D [...]onysius Cornithacus apud Euseb. Eccles. h [...]st. i. 4, c. 23. Orig [...]es hom. 3, in Exod: & contra Gelsum: li. [...]. Cyrill: in Ioan: li. 12. c. 58. Tertullian: Apolog. ca. [...]9 Idem de Idolol: Hieronym. in vita Paule. Idem Epist. ad [...]ustoch. Ambros. serm. 62. Augustin. Tract. [...]. in Ioan. Gregor. l. 11. Epist. [...]. 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: In decret. de consecrat. dist. 3 can. [...]. & [...]. Decreta [...]. [...]it. de ferij [...]. ca. [...]. Conc [...]l Laod [...]c [...]. c. 49. Concil. Ag [...]th [...]s. [...]. 47, concil A [...]t [...]siod [...]r. c. 16. Concil. Aurclianeus. c. 27. Concil. Constantinop. 6. c. 8, Synod. Augustens. c. 18. Cō l. Mogunt. Can. 25, 14, 36, 37, 61. Tru [...]an can. 19. Ca [...]lone [...]s. c. 18. Matiscon: 2. c. 1. canc. l. Par siens. lib. [...]. cap. [...]0. Coloniens [...] part. 9. ca. 9. Arelat. [...]. cap. 16. T [...]ro [...]ens. 3. [...] 40. Rh [...]mens. cap. 43. Booke of the Iniunctions of [...]e Church of England: anno 1. Eliz. Ini [...]. 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 [...]7, 59. Canon: In cod. lib. 3. Tit. 1 [...]. de ferijs. Leg. 3. Theodosij. & [...]ag. 10. Le [...]nis & Anthen [...]j. & Leg. 5. & 8. Valenti [...]j. [...] 9. [...]nor: & Theod [...]s. So [...]om. lib. 1. cap. 8. Lex Contant ni. Lib. ordination [...] Caroli. 5. li. 2. [...]bric. 1. fol. 359 Ciuill: and Canutus Law. Lex 14, 15. Edgars Law Act. and [...]on elit: 15 [...]6. fol. 14. a Law anno 27. Henrc. 6. cap. 5 Actes of Parliament of Scotland since King Iames the [...]. 20. Octob. 1579. cap. 3. King Iames the 1. his Prolamation 1603, against the profaning of the Sabbath. Common (as we tearm thē) 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 [...]. in 3. praecept. [...]ct. 21. Cataneus [...]n [...]ath. Rom. fol. 234 [...]anis. Cathec. c. 3. [...]11. fol. 84. Vau. [...] [...]athec. c. [...]. fol. 53. elisius de 3. pr [...] [...]pt. fol. 315. 317. [...]rynaus disp. Theo [...]g. anno. 1598. [...]harad. Christ. [...]hes. 103. fol. 124. Tolet instruct. sa [...]rdot. l. 4. c. 24. fol. [...]40. 541. 542. [...]45. 546. Feli [...]us fol. 305. 306. [...]07. 310. 315. [...]17. Catancus in [...]athec. Rom. fol. [...]35. & in sunt. 1. Fest. fol. 185. [...]aul [...] Catheth. c. fol. 53. hath pitifully been defiled, like pure water running through a muddy cesterne.

17 For touching the time therof, they euidētly 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 ^• 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.

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18 And neither hath the doctrine of the Christian Sabbaoth escaped free from their corruption. For albeit with one mouth they acknowledge rightly, Cathech. Rom. part. [...]. in pracept. 3 sect. 4. 14. fol. 319. 322. H [...]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 I [...]n. c. 13. & contra Faust. M [...]ch. l. 32. c. [...]1. & serm. 251. de Tempore. some of them doe say) Dominico [...]ussu: by Christs owne commaundement, Cath. Rom. fol. 322. in 3. praecept. [...] 14. Bellar. Tom. 1. de cultusanct. l. 3. c. 10. 11. Felisius fol. 290. Rhē. 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. Cath. Rom. part. 3. §. 4. fol. 319. Bellarmi. Ibid. c. 11. Fel [...]sius fol. 29 [...]. 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. Bellar. Ib d. c. Io. 11. Stella in Luc. 14. fol. 11 [...]. a.. That it is a day aboue all other dayes to be esteemed. B [...]llar. Ibid. c. 10. Rhem. Te [...]t. in Apo [...]. 1. 10. & Mat. 15. 9. Eccius Enchirid. Tit. de fest [...] & [...]e [...]nijs. fol. [...]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 they doe all of them generally agree touching the Lords day, are chiefely these; Muscul [...] Loc. vol. [...]. in 4. praecept. fol. 147. ▪ Caluin: instit. l. 2. c. 8. sectione 31. 32. ▪ Bullinger: Decad. 2. s [...]rm. 4. fol. 125. ▪ Martyr. Lo [...]. 7. class. [...]. sect. 2. 3. Idem in 1. Cor. 16. fol 444. 6. ▪ Beza. Thes. Geneuens. [...]. 39. sect. 8: 9. Idem i [...] Argumento Ps. 92. [...] Reu. 1. 10. ▪ Zanch [...]u [...] de redemptione. l. 1. c. 19. fol. 610. c. ▪ Vrsinus Cathee. ad quest. 103. [...]art. 3. fol. [...]66. ▪ [...] Mosis c. 8. fol. 117. 118. 119. 120. 121. Idem pr [...]lect. in Genes. 2. 3. fo [...]. 63. ▪ Che [...]. Exa [...]e [...] part. 4. de sestu fol. 697. ▪ Heming. Symagma, edpracept 4 §. 12 fol. 362. & Enchirid. [...]. Lex. class. 2 f [...]l. 10 [...]. ▪ Hyperiu [...] [...] 1. Cor. 16. 1. 2. Pezelius Argumēt, part. 3. fol 169. ▪ Sadiel. contra artic. ab [...]rat. & resp. art. 49. fol. 500. ¶ 2. Tome of Homilyes. fol. 258 the first parte of time and place of Prayer. ¶ Nowel: Catech. [...]. fol. 95. 96. ¶ Deerings Lecture 19, on Heb. 4. 10. ▪ Fulke Rhem. in Apoc. 1. 10. ▪ Perkins, in Gal. 4. 10. ▪ Su [...]liffe: pr [...]ma fides instit. fol. 11, ¶ Babington on Com. 4. fol. [...]68.. That the fourth Commaundement is partly morall and perpetuall: and partly ceremoniall proper to the Iewe, and [Page 6] quite abolished. 2. That the ceremoniall of that Law stood 12. & 3. Bullinger: [...]sculus & relequi [...]rd omnes locu ci [...]. in the seuenth dayes rest from the creation; the strictnesse of that rest; the shaddowing of Christ to come and rest in the graue, which was performed on the Sabbaoth day; and Iewish ceremonies and sacrifices tyed vnto their obseruations of it. 3. That the publicke worship of God, preaching and hearing of the word, administring & receiuing of the Sacraments and prayer, together with the workes of mercy, giuing rest to Seruants and to Cattell vpon a certaine and defined day (to vvhich some adde the limit of the time; one Martyr. Iunius: Hemingius: F [...]lke: Perkins: Babing [...]on. Vbi supra. Musodus Iludem fol. 146. Beza confes. de Eccles. c. 5. §. 41. fol. 157. Wolph [...]u [...] [...]. l. [...] c. 1. Piscator exposit. C [...]thech. in 4. pr [...]ce [...]. [...]l. 120. [...]. in Coloss. 2. 16. fol. 1. 64. and his Lecture 19. on Coloss. 2. 16. Nowels Cathech. fol. 99. [...]. 12. fol. [...]12. Idēin Matt. 10. f. 9 [...]. Book of Hom. fol. 258. [...]. day of 7.) is the morall of the fourth Commaundement and of the law of Nature belōging to vs, as well as to the Iewes. Bez [...]. The. Gen [...]. c. 39 §. 12. fol. 84 I [...]em a [...]not. [...] Reu. 1. 10. Zancheuede redemp. fol. 6 [...]0. a. b. Clematiue: loc com. part. 2. fol. 61. v. Visin [...] [...]. part. 3. [...]. 103 fol. 767. Iunius prae [...]. [...] G [...]n. 2. 3. fol. 63. P [...]cate [...]. [...]n [...]bserua [...]. ad Gen. 2. 3 & Cath [...]ch. f [...]l. 1 [...]0. Sade [...]. Hem [...]ngius. Pezelius: Fulke: Perkins: Babington. vbi supra. F [...]x Meditat. in. Apoc. 1. 10. Buch [...]l [...]er. [...]. [...] prel [...]g [...]rn. fol. [...]. Hyperius in Heb. 7. fol. 327.. That the Apostles of Christ did themselues translate the Iewish Sabbaoth into the Lords day. Bullinger. Pezelius. Martyr. Musculus. Beza. Zanchus. Chemnitius. Iunius. Piscator. & rel quiserè [...]. Item vid. plura hac dere [...]s [...]a se [...]ione 58.. That this translation by the Apostles, is to be prooued and concluded directly out of those places of Act. 20. [...]. 1. Corm 16. 1. Reu. 1. 10.

Bull [...]nger. Martyr. [...]. Th [...]. Pi [...] cator. Pez [...]lius. Fulke booke of Homilyes, &c. v [...] supra. Hyperius in Hebr. 7. fol. 327. Gualter in Act. 10. 7. fol. 259 Aretius in A [...]oc. 1. 10. F [...]x [...].. That this alteration was therefore made both to put a differēce betweene the Iewes and Christians: as also in memoriall of our Sauiours resurrection. Zanch. de Redemp. fol. 610. 628. 629. 630. 632. Bulling. Dec d. fol. 128. 129. [...]. 4. fol. 702. 703. 704. Holuetica [...]. l. [...]. 2. Tome. fol. 260. Perkins pr [...]l [...] fol. 231. [...] Synops. fol. 429. 430. Zepperus dep. litera eccle [...]. [...]. fol. 94. 95. 96. 97. 98. Ho [...]per on Commaund. 4. fol. 45. Babington in co [...]. 4. fol. 171.. That the primitiue Churches Fathers and Christian Princes, did in their seuerall times alwayes obserue and cause to bee obserued the Lords day with all holy solemnity and godly reuerence. Brentius in Leuitic. 23. 2. Bu [...]r in Mat. [...]2. fol. 112. H [...]rm. confes. [...]. [...]6. Gualter in Act. 20. 7. Hom. 132. Zanchius de Redempt. fol. 610. b.. And lastly, that the Lords day is by no meanes to be contemned, but hath well and rightly beene obserued by themselues and others heretofore from the Apostles, and hereafter to the worlds end, aboue all other dayes; seeing it is the receiued and confirmed manner: the which must needes be better and more fit then any.

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21 This harmony of iudgement in so many persons of so great excellency and worth, and that according to the Scriptures in these conclusions, albeit I gainesay not, but there may be found among the rubble of the ruins of Gods Image, men of so palpable absurdity and nothingnesse of common sense, that doubt not to sway against them all: and vvith one negatiue to batter their authority & weighty grounds: yet bee that farre from euery sober minde and honest heart. Such Cyphers of men do open but a gap, to cast off any thing neuer so foundly concluded by the godly learned, to bring in nouelties, and to make an Idoll of their owne conceipts: and therby manifest vnto the world their pouerty of knowledge, of iudgement and of conscience: which kind of sicknesse argueth plaine giddinesse of head, profanenesse of hart, and a schismaticall, priuate, and praepared spirit to any headlesse error or braine-sicke haeresie.

22 The points of difference among the godly learned, doe stand in three distinct questions: the one depending on the other: First, whether the keeping holy of the seuenth day, or any one day ofeuery seauen, be part of the Morall lawe of God, and bee perpetually to be obserued. Secondly, whether the Lords day, or first day of the weeke (called commonly our Sunday) bee established iure diuino: by the wil and ordinance of Christ, in stead of the Iewish Sabbaoth, and do tie the conscience. Thirdly, whether the Church of God might haue chosen at the first another day, or hath yet authority or Christian liberty to abrogate or alter the Lords day into any other certain or vncertaine day: or whether it be not of necessity to be continued to the end of the vvorld. Some there be that affirm, and other some deny.

23 The Tenents of either side, for asmuch as they are both of most reuerend mention, and blessed memorie; and yet betweene an affirmatiue and negatiue of the selfe same thing there can be but one truth (which we are commaunded diligently to try and follow) I wil propose their difference, with as much sincerity & truth, and dissent from that which seems the weaker, with as much modesty as I may.

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24 And doe professe my selfe in this point of the more strict part: yet with subiection to the spirits of the Prophets in the Church of God. Beeing ready to yeelde to any man that will refell my reasons and instruct mee better: hauing (by Gods mercy) learned in modesty to iudge of my self and others, and to follow the truth in loue & peace, as in the presence of the iudge of all the world.

25 The ground of my perswasion is the euidence of Truth appearing to my conscience, being chayned to the iudgement of the present Church of England (of the which body I reioyce I am a member). The which kind of motiue is to me of double force: I say the authority of the visible Church of God, being ioyned to the truth: which is no lesse waighty with, then it is light without the truth of God. It is contayned in the second Tome of Homilyes, the which is mentioned in the booke of Articles.

26 And this mention of the differing iudgements of most reuerend men, agreeing in the substance of Religion, is not proposed to set them together by the eares, or to try the titles of eyther sides authority (For how should one escape the note of insolence and pride, and want of humble charity and sober wisedome): But onely to acquaint the Reader vvith the needefull grounds, and simply to propose this matter, as rather seeking truth then victory or cause of wrangling.

27 Neither dooth this difference of iudgement praeiudice the doctrine of the Gospel. For, by the one part, the Iew gets none aduantage, seeing they vtterly renounce their legall Ceremonies, strict rest, and seuenth day (counting from the Creation): Neither the Libertine by the other, seeing they make it morall and perpetuall to obserue set daies, and themselues haue alwayes kept the Lords day holy, counting it impious to profane or breake it by contempte or negligence, vntill the Church hath greater cause to alter it, then the Apostles had to appoint it, and command it.

28 Nor of this diuision (or the like) hath the deluded Papist any thing to boast. For if they speak but one halfe word [Page 9] heerein, wee will presently intreate them to keepe them on their dung hill; and first pull out the beame from Bellarmine Bellarm: Tom. 1. lib. 3. cap. 10. d [...] cultu sanctorum Tolet: Instruct sacerdot. li. 4. ca 24. fol. 542. Perkins: problē tit. d [...]s fest [...]. fo. 231. Chemnitius loc: com. [...]ars secunda ad 3. praecept. fol 61. 62 and Tolets eye: who sway with Thomas and Caietane against the streame of Scotus, Soto, Abulensis, and the other Schoolemen, about this very matter of the Christian Sabbaoth. So might wee deale with them in matters of controuersies; for there are few or none depending betweene them and vs, wherein they differ not among themselues, and like the foure windes blowe in one anothers face. Aske Bellarmines three Tomes whether I lye or not, and aske withall where is the Catholique vnity they boast of.

29 But you shall obserue (about this controuersie of the Lords day) the former sort & company of reuerēd & godly Writers (for most part) liuing in the times next aboue vs, of the more remisse and weaker iudgement: and the later, of the more sincere and strict; God (as it were) rewarding the diligence & paines of euery age, with the reuealing of some part of truth: and alwaies fiery and pearcing wits omitting nothing to oppose or to defēd the truth; which by tha [...] means hath by degrees been manifested. The which thing as he did to them in other times before, reuealing to thē sundry truths whereof their Predecessours neuer were acquainted (each faithfull one professing purely the holy truth he saw) so dealt he with the primitiue Fathers in their seuerall times, and so (perhaps) will doe with them that followe vs: so hath hee done vnto this age of ours: and as he hath reuealed sundry other truths; so also this of the Christian Sabbaoth.

30 The occasion of this difference in the former, was the opposition, that they bare against the Papists, the maine and only aduersaries (in a manner) of those times: who imposing on the conscience a necessitie of all the rabblement of their superstitious and Idoll dayes, and the like Will-worships and meere humane Traditions by the Church authority: Our reuerend VVriters oppose to them againe the Christian liberty: Caluin: Bullinger: B [...]ter. Brē tius: Chemnitius. Vrsinus: &c. by the which liberty (say they) the Apostles and Apostolicall Church altered the Iewes Sabbaoth into the Lords day, by which the present Church may alter it [Page 10] (on iust occasion) into another day: and by which wee are freede (say they) from obseruation of all dayes, other then such as serue for necessarie seruice of GOD, and order in the Church.

31 The later iudgement doth arise from the opposition of another kind of Aduersary, cleane differing from the Papist. I meane the Atheist, Libertine and carnall Gospeller (inseperable vermine of euery established and slourishing free Church, arising chiefely from the sweate and ranknesse of plenty and prosperitie, and absence of the Crosse): for as the one is choaked with the smoake of superstition, and is prodigious in the number and quality of dayes and other Ceremonies; so the other is drowned in profanenesse, and breake the cordes and bands of God himselfe asunder, and will not haue the Christ of God ro reigne ouer them. From hence, the later writers (abounding in another sense) presse Beza, Iunius, Piscator, Rollock. Fulke, &c. a necessity of a Christian Sabbaoth, and so do differ from the former: Necessity compelling thereunto. For as the Papist blotteth out the 2. Commaundement, and sayth it is but ceremoniall, Catharinus li. de imaginibus: apud Bellar. tom. 1. li. 2. de imag. cap. 7. Beza: thes. Genev. ca. 36. §. 15 positiue and temporall; euen so the carnall Gospeller (straining the bands of Christian liberty till they be burst) blotteth out the fourth Commandement, and sayth it is but ceremoniall. Why might not now the Atheist and periured person blot out the 1. and 3. and like wise say, they be but ceremoniall?

32 And so hauing vnfolded the state of the quaestion; and spoken of these other needfull circumstances: I will proceed to establish the truth of my perswasion, and then will answer the obiections.

33 The first member of the truth, in this controuersie, is this: That the keeping holy vnto God, of one day of the 7. of euerie weeke, is apart of the Morall lawe of God, and by all Christians to be obserued to the end of the world.

34 This proposition is affirmed by Vide annotata ad §. 20. Bullinger in Rom. 14. 5 Musculus, Martyr, Beza, Iunius, Hemingius, Bucer, Wolphius, Piscator, Rollock, Fulke, Perkins, Nowell, Babington; and by the Church of England in the 2. Tome of Homilyes. But is denyed by some [Page 11] others; by affirming that the Church may alter the obseruation of the seauenth day into the number of the 10. or 14. or any other day, as iust occasion is offered.

35 The affirmatiue is prooued by these Reasons. The first Reason: because the obseruation of the seauenth day, is of the lawe of Nature, whatsoeuer is found in the fourth Commandement appertayning to the lawe of Nature, as a thing most godly, most iust, and needefull for the setting foorth of Gods glory, it ought to bee reteyned and kept 2. Tome of Homil. fol. 2 [...] Martyr. I. oc. class. 2 sect. 2 Iunius prae [...]ec [...] Gen. 2. v. 3. 63. Musculu Loc. com. part in 4. praecept. [...] 147. of all good Christians. But in the fourth Commaundement is found the obseruation or keeping holie of the seauenth day, or one day of the vveeke, as a thing most godly, iust and needefull for the setting forth of Gods glorie. Therefore it ought to bee reteyned and kept of all good Christians. This argueth the Church of England: Martyr, Iunius & Musculus.

36 The second argument stands in this: because as there must be a certaine place, so also there must be a certaine time for the publick exercise of Religiō; without the which (saith Bullinger) the externall worship cannot be performed vnto Bulling. Dec serm. 4. fol. 1 Caluin. inst a ca. 8. §. 32. God: but all would run (sayth Caluin) vnto speedy and ineuitable ruine and confusion. Now for desining the proportion of time, who can better proportion it then God himself? who in the time of mans innocency blessed the 7. day (that is; did destinate it to his seruice) and in the Morall lawe prescribed it to the lewes: who better then the Sonne of God, Book of H [...] 2. Tome. fo [...] 260. and his inspired Apostles, who did apportionate vnto his Church one day of seauen; as 1. Corin. 16. 2▪ Therefore by this reason it seemeth, that the seauenth day is perpetually to be obserued.

37 The third Reason. Because the obseruation of the seauen day conformeth vs vnto the Image of God, of Christ, and his Apostles; who alwayes rested the seauenth day, and kept it holy in that proportion: which in another proportion Book of H [...] Tom. 2. fol. Caluin. inst ca. 8. §. 31. [...] tyr. loc. 7. cl [...] sect. 2. destroyeth Gods holy Image in vs in that point. This Image of God is proposed in the fourth Commaundement [For in sixe dayes.] Therefore to conforme our selues to [Page 12] the Image of God, wee are to keepe holy the seauenth day: and not to doe it, is to destroy that part of Gods Image in vs.

38 The fourth Reason. Because the sanctification of the seauenth day, conformeth vs to the Image of Adams holinesse in his integrity: to which, albeit wee cannot perfectly attaine in this life: yet we are to striue vnto it, because he was Zanchius de eribus creatio [...]. part. 3. lib. 1. p. 1 fol. 480. created to the Image of God, holinesse. Therefore to striue vnto the Image of Adams holinesse, wee are perpetually to obserue the 7. day holy vnto God * as Adam did.

39 The fift Reason. Because the end of the 7. dayes obseruation seator in Ge [...]s. 2. 3. Dec [...]g: Lect. 29. [...] Heb. 4. 10. is perpetuall, namely to worship God, and to profit in his knowledge. Therefore the obseruation of the 7. day must also be perpetuall.

40 The sixt Reason. Because the same necessity is vnto vs, that was to Adam, the Patriarches, and the lewes, to keep holy a 7. day. The same necessity in respect of God, who requires of vs no lesse proportiō of seruice, then he did of them. In respect of Gods Church, the which needeth no lesse proportion [...]illinger Decad. Iserm. 4. fol. 5. of order. In respect of our soules, which need no lesse proportion of meanes to be instructed and sanctified: In respect of the bodies of our selues, our seruants, and our Cattell, that also neede no lesse proportion of rest, then they. Therefore the 7. dayes holy rest is of necessity to be obserued.

41 The seauenth Reason. Because the obseruation of a longer distance then a 7. dayes rest, woulde proue iniurious to our selues: our soules: our bodies: the soules and bodies of our seruants: and the bodies of our cattle. For seeing God hath giuen such a portion and proportion of time to vs and ours to serue God, and be profited in soule and body: as it was Gods double mercy to grant it, so it would be a double cruelty to with hold it, or depriue vs of it.

42 The eight Reason. Because it derogateth from the wisdome of God, of Christ, and his inspired Apostles: who proportionating so much time vnto our rest, so much vnto Gods speciall and publicke seruice, and so much euen to the [Page 13] labouring seruant and drudging beast, as knowing what was fi [...]test for euery one; it being measured out by Gods owne indulgence according to their strength: If the Church should breake this proportion, and alter it to the 10. or 14. it coulde not but commit much error, both in crossing of Gods heauenly and most perfect wisdome and appointment, as also in breaking of the due proportion.

43 The ninth Reason. Because we may not profane that day which God sanctified; for so should wee turne that day into a curse which God hath blessed: But God sanctified and blessed the 7. day, both in the lawe of Nature, and Morall lawe; both before the Ceremoniall lawe, and out of it also. Now it is in his onely power to abrogate the obseruation of the seauenth day, that sanctified it: but God neuer abrogated the 7. dayes obseruation. Therefore we are perpetually to sanctifie the seauenth day.

44 The tenth Reason. Because the fourth Commaundement of sanctifying one day of 7. is not Ceremoniall, but Morall and perpetuall: which Christ destroyed not. Mat. 5. 17 which the Apostles established. Rom 3. 31. This point is proued by 6. Reasons.

45 First: whatsoeuer Lawe was peculiarly written vvith the singer of God, and that in stone: and that two seuerall times immediatly deliuered by God as no other lawes Iudiciall or Ceremoniall were, and euen put into the Ark of God with the other 9. Commaundements: (these circumstances implying their permanencie euen vnder the Gospell, and the deniall of any power but Gods to blot them out) is as perpetuall as other Lawes so written & reserued: But, so was the fourth Commandement written and reserued; no Ceremoniall or Iudiciall being so. Therfore the fourth Commandement is as permanent as the other nine.

46 Second: That lawe, that was established before Christ was promised or needed to be promised, cannot be Ceremoniall or haue reference to Christ to come. But the obseruation of the 7. day was established before Christ was promised: Therefore the obseruation of the seauenth day is not Ceremoniall: [Page 14] but of the lawe of Nature, Morall and perpetuall.

47 Third: It implyes a playne absurdity, to thinke that the wisdome of God should write, in two Tables of stone, 9. morall lawes, and but one ceremoniall. Therefore to take away this absurdity, we must conclude it to be vniforme with the rest, and morall as the rest.

48 Fourth: The morall lawe is Gods constant and perpetuall Couenant & direction of good workes. The perpetuall Couenant of 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 [Page 15] 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. [Page 16] For Tolet. Instruct. sacerd. li. 4. c. 24 fol. 542. Scotus, Perkins. problem: Tit. dies Festi. fol. 231. Panormitan, Angelus, Syluester, Felisius in mā dat. 4. fol. 292. Felisius, Bellarm. Tom. 1. de cultu sanctorum. li. 3. ca. 19 Soto, Lyranus, Abolensis: and generally all the 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 [Page 17] 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. 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: [Page 18] 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. §. [...]0 Num. 4. Hooper on the 4. Com. fol. [...]5. Piscat [...]r in Genes. 2. 3. fol. 52. cause to ty the Iews cōscience 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 Apostle [...] ordinances, cōmandements and constitutions are the cōmandements 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 commandemēt: 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 cōformed). The places are Chrysostom, [...]ed [...], Gualter, Aretius, Beza, Geneua note Lyra, Erasmus, Vatablus, Emmanuel Sa. Rhem [...]sts in hunc locum. Chemmnit. Martyr, Zanchius, Vrsinus, Pisc [...]tor, Iunius, Pez [...]l [...]us, Fulke, Babington, Perkins, Zepperus: in loc [...]s citat [...]. Marlorati Enchiridio [...] Tit. d [...]es dominicus. Bucholch. Chron. [...] proleg. f. 22. Bellar. vbi supra. cap. 11. Act. 20. 7. Chrysost. Ambr. Hierom. Re [...]g. Pr [...] 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 citat [...]. Sutcliffe in [...]tit fide [...]. fol. 11. 1. Cor. 16. 2. [...]lemens. [...]an. Apostol. Ignatius, Iustinus, Tertullian Clemens Alexand. Orig. Athan. Ambr. Hieronym. August. Gregorius Magnus, Leo. Hylarius, Occ [...]ne [...]ius, Primasius, Ans [...]. Martyr, Bulling. Beza, Iunius, Chemnitius, Zanchius, Sade [...]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. [Page 19] 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 cōmandingly 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 inspiration and reuelation that same day. Reu. 1. 10. (I omit the collections of the Augustin de tempore, ser. 251 Leo Epist. 81. ad Dioscor: Concil. generale 6. sine Constantinop. 6. can. 8. Vide Bellarm. Tom. 1. lib. 3. cap. 11. de cultu sanctor. Fathers, as that this very day is the first day of the worlds, the Angels, and elements, and lights creation: the first of Manna falling in the wildernesse, the day of Christs natiuity & baptisme; of the starres appearing at Bethlehem to the wise-men: of Christs feeding 5000. persons, & the like. And frō hence we may obserue the practise of the Sabbaoth by the Apostles which hath cohaerence with these circumstances: To shew vnto vs partly the probability that Christ did sanctifie the 1. day of the week himself: and partly that it was his ordinance and will, that that [Page 20] very day should bee sanctified by Christians. For, 1. vvhen the Apostles, on this day, were gathered together for feare of the Iewes, Io. 20. 19. Christ then appeared vnto them. Why so? Doubtlesse at that time aboue all others, to trayne thē vp in the sanctifying of the new Christian Sabbaoth day; and therefore also on this very day doth he inspire them and indue them with the holy Ghost. And note the word, [...] coacti, Gathered together; which implyes a Church assembly: for it is a word of Ecclesiasticall vse and so applyed, Act. 20. 8. and 4. 31. and 11. 26. and 13. 44. and 14. 27 and 15. 6. 30. 1. Cor. 5. 4. The Primitiue is [...] From thence [...] and [...] 2. The Apostles second gathering together is performed on this day, the day seauen-night after, Io. 20. 26. And then also Christ appeareth to them; and then is Thomas confirmed in the fayth. Why the Apostles gathered? Why Christ appearing vnto them? Why vpon that day? but that they had learned of Christ to meet vpon that day to sanctifie it vnto Christ: and that Christ might begin to verefie his promise. Matth. 18. 20 3. The Apostles third gathering together, and they all in one place with one accord, which was that day seauen weekes, Act. 2. 1. 2. after Christs ascension, and then the promise of the holy Ghost came vpon them. Acts, 1. 4. Then Peter preacheth, and the Iewes are assembled and conuerted. Why assembled? Why on that day? Why the holy Ghost? Why Preaching? why Conuersion? why the promise of Christ accomplished, all on that day? but still to declare the will and ordinance of Christ in sanctifying and blessing this day vnto his Church. 4. The Apostle Paules fourth gathering of the Christian Gentiles Church at Troas. And there he preached and administred the Sacrament, and cured Eutichus (a worke of mercy) Act. 20. 7. 10. Here note, Paul taryed there seauen dayes in all, vers. 6. That is, he tarryed fiue dayes, and on the sixt day of his abiding there he preached, and ministred the Sacrament, and on the next day departed. ver. 11. Now why is not the publicke meeting with preaching & Sacraments administring which are Sabbaoth dayes workes performed till [Page 21] the first day of the weeke? Why not on any of the former? Why on the last of his abiding there? And then lastly, why is the first day of the weeke so precisely mentioned by the holy Ghost? Doubtlesse it vvas the Christian Sabbaoth: else all this circumstance had been in vaine expressed and set downe. 5. The Apostle Paul. 1. Corin. 16. 1. 2. ordayneth weekly gatherings: but why in diuers Churches? why weekly? why the first day of the weeke, named againe? why then a worke of mercy? Doubtlesse all this vvas not in vaine: it was the Christian Sabbaoth. 6. Lastly, the holy Ghost appeareth once againe: to whom? to an inspired Apostle. Reu. 1. 10. But why? to enable him vnto a sanctified work, most profitable to the Church, most fit for an Apostle, and most glorious to God: but why vpon this day? and why doth he so definitely and significantly tearme this day euen the Lords day? Forsooth, all these things are directly fitted to the Christian Sabbaoth: established by the will and ordinaunce of Christ, commaunded and practised by the Apostles, and continued to the dayes of Iohn the Penner of the Reuelation.

60 The seauenth Reason: Drawne from the bare example of the Apostles, admitting there were no Commaundement for it at all; who being men. 1. peculiarly inspired with the spirit of God. 2. and set apart by Christ to plant and establish the Church in the new Testament: as Moses vvas by God the Father in the olde Testament. 3. and therefore were in forty dayes space instructed by Christ. Act. 1. 3. in matter belonging to the Church or kingdome of God; like as Moses was fortie dayes with God vpon the mount, Deut. 9. 11. As the Apostles therefore must needs be praesumed to bee as faithfull as Moses in all the house of God: so could they no more erre in religious matter appertayning or tending to Gods worship then Moses did. And therefore as the Apostles constitutions which are called Commandemēts of the Lord, Act. 15. 28. must needs tye the conscience. So their very practise and example in matters religious morall, ministeriall, directly tending to Gods publicke worship and [Page 22] solemne seruice, whose reason also implyeth a contynuance of practise (wherein they could nor erre no more then in their constitutions and commandements) doth tye the conscience no lesse: and so we see the Apostle giueth such direction and command, as if his example were as currant and authenticke as his own personall command. 1. Cor. 11. 1. 23. Phil. 3. 17. & 4. 9. Euen as his commandemēts were of equal force with the commandements of Christ. So likewise we see the argument drawne from exāple of inspired & godly persons is forcible: as Io. 26. 19. Ma. 12. 3. 4. 5. Wherfore if the place. 1. Cor. 16. 1. 2 were no cōmandement tying or concerning vs, or if the 4 ^th Commandement of the moral decalogue did not perpetually commaund the keeping holy of a 7. day: Yet the bare example of the Apostles & their practise of keeping holy the first day of the weeke, being a morall duty tending to Gods worship, and the reason thereof, implying continuance, dooth tye our conscience, and is as a necessary and sufficient rule for vs to walk by, to the end of the world.

61 The eight Reason: Is drawne from the circumstance of time: namely the continuance of it frō the Apostles times to our time: Beginning 1. At Christ his two-fold apparition on that day: & so proceeding. 2. to the holy Ghosts descē sion on the Apostles on that day. 3. Then to the Apostles practise at Troas on that day: 4. From thence to the Corinthian and Galathian constitution and commaund. 5. From thence fortie yeares after & aboue, as the Codoman. anno Christi. 55. & 93. Perkins Marmonia Biblior: anno Christi. 54. & 95. Moores Tables anno: 55 & 97. Genebr. chronol. anno. 93 Baronius. Tom. 1 in anno 53. & 97. In the former yeare they say the 1. Epistle to the Corinths was written: in the later, the Apocalyps: the distance of which time is aboue. 40. yeares. learned iudge) to Iohn the inspired Penner of the Reuelation his Testimony and mention of that day. 6. Then down into the Ocean of the Fathers and Councels, witnessing thereof in their seuerall succeeding ages Greekes and Latines. Ignatius, Iustinus Martyr, Irenaeus, Origen, Tertullian, Basil, Athanasius, Chrysostome, Hierome, Ambrose, Augustine: and the rest before cyted. Thesis, 15. Togither with the Papists testimonies for their times, vnto the practise of the times wherein vve liue. From vvhence I argue thus: That custome tending to Gods publicke worship, hauing ground and warrant of Scripture, which was begun, ordeined and [Page 23] practised at the first by Christs inspired Apostles, and was neuer interrupted or intentionally profaned to this howre, by any orthodoxal Church or person: but alway confirmed and established by Christian Magistrates, and practised by all true Churches and Christians, in all ages from the Apostles times to ours; the obseruation therof must needes tie the conscience (for vvith what conscience may any Church or person break it?) and the questioning or breaking of it now, must needs proue a strange vnheard nouelty, & head-strong singularity, proceeding from a priuate spirit. But the former is true of the Christian Sabbaoth. Thereforce the later also must needs be true.

62 The ninth argument is drawen from the circumstance and vniuersality of place: and custome of the true Churches of Christ in all places. It being practised; at first at Ierusalem and Troas. 2. Then at Corinth and Galathia. 3. Then in Pathmos (and al Asia the lesse as is most probable.) 4. Then in the Grecian Churches, as appeareth by the Greek Fathers. 5. Then in the Latine Churches, as appeareth by the Latine Fathers. 6. And last of all in all reformed later Churches, both of Lutherane and Orthodoxall iudgement. And no true Christian Church can be named that euer brake off the custome of this day, receaued at the first from the Apostles. The force of this argument stands in this: The Vnity of custome, grounded on Gods word, obserued by Apostolicall primitiue orthodoxall & reformed later Churches, in matter tending to Gods publicke seruice, doth tye the conscience. The sanctifying of the first day of the weeke is confirmed by such vnity of custome. Therfore the sanctifying of the 1. day of the week doth ty the cōscience. The Maior or former proposition is proued. 1. Cor. 1 [...]. 16. and 14. 33. The Minor or assumption is already proued. Neither let any man obiect these reasons to be Popish which are drawen from custome, cōtinuance of time & vniuersality of place. For such reasons are most forcible, that haue ground of Scripture (which the Papists haue not) as neither haue they cōtinuance of time, or vniuersality of place, if ye take away their cracking & facing [Page 24] out the matter. And the Fathers rightly thus fight against the sundrie Haeritiques of their times, vvith these verie arguments.

63 The tenth Argument, is grounded on 2. Tim. 4. 2. Where Timothy is commanded to preach the word in season and out of season: the which praecept is perpetuall and appliable to all ministers of the new Testament to the end of the world; as that is Matt. 28. 19. 20. And that Minister, that so teacheth not in and out of season, directly sinneth, as breaking that commandement of Christ and this of the Apostle: and incurreth that woe which the same Apostle denounceth on himselfe, if hee neglecteth this duty. 1. Cor. 9. 16. Now what is meant in this, for the Minister or publicke person to teach in season, but only to teach in the season appointed by Christ and his Apostles, namely on the publicke day of the Churches and Apostles practise, and customable meeting: which being prooued to haue been vsuall on that day, (as also the auncient Syriacke translation doth plainly confirm, by adding these words vnto the narration of their commō publicke meeting for receiung of the Lords Supper, 1. Cor. 11. 20. When ye therefore are gathered together in die Domini nostri. On our Lords day.) It followeth of necessity the Minister by teaching must keepe the Lords day holy, and so by consequence, the people also by publicke and solemne hearing. For there is no publicke teaching can be presupposed without publicke hearing: no more then obedience is presupposed without commaund.

64 The eleuenth Reason is concluded from the words of Matth. 24. 20. The which I can by no meanes ouerslip; For that I cannot be perswaded that Iesus Christ our blessed Sauiour, and the wisedome of the Father, did speake in iest when as he expresly & seriously commanded his hearers & disciples the Iews, and those the [...]lect and sanctified (for they only haue the gift of inuocatiō) to pray: That their flight might not be on the Sabbaoth day; Speaking of the time of sacking and euersion of Hierusalem: Now, if it had bin Ceremoniall, and abolished, they needed not haue prayed, but haue taken [Page 25] flight on that day, aswel as any other: without any scruple of conscience at all. Yea, it had beene a sinne for godly Christian Iewes to haue made a needlesle conscience of a ceremony, fortie yeares after the abolishing: especially the Apostles doctrine of auoyding the obseruation of Iewish daies comming betweene. Gal. 4. 10. 11. Coloss. 2. 16. 17. And last of al, it might seem vain in Iesus Christ, and a mockery of his elect: (which were a blasphemy to say) to command them to pray against the breaking of a Sabbaoth day, if it were abrogated long before, both quo ad genus & speciem; that is both in respect of the speciall day (the which the Iewes obserued) and also in respect of the morall of the fourth Commandement (that is an holy obseruation of a seauenth day vnto God). Now the speciall day which the Iewe obserued was ceremoniall, and doubtlesse abrogated. Col. 2. 16. 17. But the genus or morall of the fourth Commaundement, vndoubtedly was not abolished. For Iohn the writer of the Reuelation (euen after the sacking & ouerthrow of Hierusalem) brings in the solemn mention of the Christian Sabbaoth, vnder the title of the Lords day, as a commō name receiued generally & so tearmed by the Church by a note of excellence, as peculiarly dedicated to the honour and seruice of God in Christ.

65 The twelfth Reason: Is drawne from the effectes of the wisedome of the flesh, and spirit; and thus is framed. 1. That ordinance tending to Gods publike worship and glory, and mans instruction and building vp in godlinesse and knowledge: The which is groūded on Gods holy word, and practise of the holy and inspired Apostles: The vvhich is liked of, approued of, and gladly practised with great spirituall comfort and profit, by the most godly, vertuous, zealous and sincere godly learned writers, Teachers and Professors of Gods truth: must needes be according to the vvill and ordinaunce of God. Such is the 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. [Page 26] 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: [Page 27] 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.

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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 [Page 29] 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 the Lords day or appointing of any other in the steade thereof. And finally, vnlesse the Church hath the same infallible warrant to bee led into all truth as the inspired Apostles had (which the Papists falsly affirme; but wee constantly deny) the Church can neuer haue equall power in abolishing the obseruation of the first day of the weeke as the Apostles had in ordayning: and so by consequence can it neuer be lawfully accomplished, for want of due power to performe the same. So that it followeth by ineuitable consequence, that the keeping holy of the Lords day, or first day of the weeke, must vnremoouedly stand vnto the end of the World. And so an end of this third and last question.

74 Now touching the obiections that are alleaged against the keeping holy of the Lords day; they are of sundry sorts, as are the various apprehensions and opinions of men erring on the right and left hand of the truth. The which their differing cauillations albeit it were not quite amisse to haue cō futed on either side: yet I haue thought it fitter at this time to let them passe, least the Reader might be rather tyred then instructed: the rather because the most of them in very deed are but of froathy & feeble nature, and are not able to stand or to maintaine themselues; the day reuealing them to bee but false, and the fire but stubble, being grounded on an euill conscience, maintained by more subtilty then truth or art, answered by sundry others, and are aboundantly confuted by the former reasons. Only I purpose to take notice and giue answere vnto the cauillations of our present times, vvhich beare the greatest shewe both against the things alleaged for the truth, as also for establishment of their owne errour.

75 Against the places of Scripture alleaged for the Christian Sabbaoth; They say that the reasons drawn from Act. 20. 7. & 1. Cor. 16. 2. make nothing for the confirmation of [Page 30] the Lords day. For that the Greeke word soundeth in both places one of the Sabbaoths: which being literally vnderstood must needs haue reference to the Iewes Sabbaoth, not to the first day of the weeke which is our Lords daie. To vvhich obiection first I oppose the maine streame of all Interpreters that euer vvere both olde and newe, that vnderstand them for the first day of the vveeke, and doe so translate them. Secondly, I say it is an Hebraisme or Hebrewe kinde of speech vsuall in the Scriptures to set downe One insteade of the first: as Gen. 1. 5. Mat. 28. 1. Mark 16 9. Luke, 24. 1. Io, 20. 1. And the word Sabbaoth for a Weeke. As Leuiticus, 25. 8. Luke, 18. 12. ( [...].) And thus doe Caluin, Martyr, Beza. B B. Hooper: and euen the learned Papists: Erasmus, Iansenius, Bellarmine, Emanuel Sa: and sundry others, obserue vpon these places. And further for the place of the 1. Corinth. 16. 2. It is very euident out of the Fathers, Iustinus, Tertullian, and others, that from the ordinance of the Apostles grounded on this place, the primitiue times did make collections for the poore on this very day vvhich vvas the first day of the vveeke celebrated by them to the honour of Christ his resurrection and publique vvorship of God; as Zanchius that most learned and iudiciall Diuine doth soundly conclude. Besides, ther want not ancient manuscripts to make this place more manifest by adding [...] to the Text: as Beza noteth, and Cryspine in his greeke Testament together vvith Wechelus in his edition of the Septuaginta doe expresse. Touching the place of Apoc. 1. 10. vvhich maketh cleere mention of the Lords day; the obseruation whereof is seconded by the Primitiue Fathers and Churches immediatly succeeding the writer of that book: they haue nothing to alleage, but that they holde it doubtfull whether that book be Canonicall or not. Which cauill albeit it bee vnanswerably confuted by Beza and sundry others: yet I iudge it sitter to be decided by a cudgell of the Magistrates owne faggot, (or the hatchet rather) then to be notized or vouchsafed the peaceable or quiet answere of sober men; for that it must needs be an opinion of insolent [Page 32] and palpable lewdnesse, that cannot stand but by calling the vndoubted Scriptures of canonical authority, and principles of the Christian faith in quaestion.

76 For the confirmation of their most weake and bad opiniō, they brokenly alleage certaine Scriptures, from which they draw euen by the eares against their wils three seuerall conclusions. The first conclusion is this: The fourth Cōmandement is meerely Ceremoniall, and therfore vtterly abolished and is Iewish to obserue. To this I say in generall it crosseth all mens iudgemens that euer were of any note as in parte appeareth These. 20. and therfore is actually absurde and a very Nouel, and is besides the doore to Atheisme, carnall liberty and all profanenesse, a manifest disabling of the other 9. Commandements & occasion of neglect giuen to them especially that care for none. For further answere to this bare Assertion, Look Thes. 45. 46. 47. 48. 49. 50. But for the Scriptures they alleage for the ground of this their Conclusion as Exodus, 31. 13. 16. and 35. 2. Ezechiel, 20. 12: They are too short for their position; for these places prooue the Iewish Sabbaoth to haue in it something ceremoniall, transitory, and as the shadowe abolished by Christ the substance, Coloss. 2. 16. 17. in that parte wherein it was ceremoniall, which was meerly proper to the Iewe: but by this they disproue not the Sabbaoth dayes politicall respecte of rest of the bodies of ourselues, our seruants and our Cattell, Exodus, 20. 17. with Deu. 5. 14. and morall part therof; which is the publick worship of God. Exo. 20. 9. 10. which are perpetually to remain as the other laws of like equity & nature, being especially by Christ confirmed and by his Apostles and Primitiue Churches continued, and by vs therefore to bee practised to the Worlds end. VVherefore the stricte obseruation also of a holy rest or Sabbaoth vnto God in the new Testament is not a Iewish thing. For seeing the Iewe did rest by a mixt reason Iunius de polit: Mosis: cap. 8. partly morall, partly politicall, and partly ceremoniall; We rest in no sense for the later but the former two. Namely first for the Morall and then for the politicall respect: which seeing they are commaunded vs as strictly; and concerne [Page 32] vs at neerely as they did the Iewes; wee ought with no lesse conscience to obserue them then the Iews. And seeing the actions of men are really distinguished by their ends for which they are done; and wee proposing not the Ceremoniall or end proper to the Iewe, but onely the Morall common to vs vvith them: our stricte obseruing of the Lords day cannot bee counted Iewish, though hereby also wee forbid the verie gathering of any sticke or kindling of anie fire that shall hinder the seruice of GOD in our selues or others.

77 The second Conclusion that they frame is this: All dayes are alike, no difference in the Gospell by the word of God, and are distinguished only by the Magistrates, not by Gods commaund. Nay farther (except the Magistrate enioyne) it were a sinne to obserue religiously any dayes for the solemne seruice of God aboue others. The proofes heereof are Rom. 14. 6. Gal. 4. 10. Col. 2. 16. 17. The former of the which, namely, Rom. 14. 6. argueth our Christian liberty, in respecting all dayes alike which are not discerned (say these men) by the commandement of a Magistrate: of the Church say the Rhemistes: but of neither sayth Master Fulke, but of the commaundement of God only: and so is this place sufficiently answered. Master Greenham (a man of reuerend memorie) answereth this obiection, by affirming him the vveaker Christian that counteth all dayes alike. V. 5. for that hee must needes be weake in Christianity that esteemeth all daies alike notwithstanding the plain constitution and practise of the inspired Apostles going before. The auncient Fathers, Origen, Ambrose, Oecumenius Primasius, Anselmus, do vnderstand the Apostle to speake of fasting from meates on certaine dayes, and (as Chrysostome, Theodoret and Theophilact define it) from swines fleshe: which dayes and abstinence say Caluin, Bullinger, Beza, Oleuian, Piscator, Erasmus, Lyra, and the very Rhemists, are to be construed of the ceremonies meerely Iewish and ceremoniall: with the which sense this Scripture being limited, it includeth not the dayes established and practised in the new Testament by Apostolicall [Page 33] authority. The other places of Gal. 4. 10. & Col. 2. 16. 17. are by all Interpreters also vnderstood of the Iewish festiuities, so farre forth only as they were Ceremonials, figures and shadowes of things to come, and being abolished by Christ his comming ought not to be obserued any longer. And this, the very scope of the Apostle, circumstances of the places, and manner of speaking and noting the names of the dayes and times and that in the plurall number, aboundantly confirme. And thus doth Caluin, Beza, Marlorat, Zanchius, Piscator, Lyra, Erasmus, the Papist Bellarmine and Rhemists, and (before them) all the streame of Graecian Fathers with Hierome and Augustine, interpret both these Scriptures; so that (as Zanchius speakes) The Apostle in these places doth not forbid that there should bee any certaine dayes publikely solemnized in the Church, wherin the faithfull might assemble to pray and to receiue the Sacraments together. For the Apostles and other the godly did vsually come togither on the Lords day, and would that al things should be done by order in the Church. Wherfore (sayth he) vnlesse we would affirme that the Apostle did contradict himselfe, it must needes be confessed that the Apostle in these places to the Gal. & Col. did nothing lesse then teach that no dayes should be solemnly obserued in the Church of Christ.

78 The third Cōclusion soundeth thus: Euery day is a continuall Sabbaoth in Christ his Kingdome: and that is a rest from sinne and a continuall seruing of God. So farre should we be, of obseruing one day aboue another. The places of their proofe are Esay, 66. 23. and 56. 1. 2. and 58. 13. 14. Hebr. 4. 6. 7. 8 9. 10. But here hence they conclude iust nothing to the point. For the first place; Caluin, Bucholcher, and others interpret it of the eternall rest in heauen; or if we take it for the Christian Sabbaoth (as Chemnitius and others do) why may we not vnderstand it, as also Esay, 56. 2. 4. 6. 7. both for a prophecy & prescription of the Gentiles sanctifying of the Christian Sabbaoth in the new Testament, seeing the Prophet (specially in the later place) speakes euidently of the Church of God among the Gentiles which must needes bee in the new Testament? The second and third places doe affirme thus much, [Page 34] that we ought not to commit any sinne vpon the Sabbaoth. What then? will they therfore conclude we ought not to obserue any certaine Sabbaoth day? it were too absurd. Now the last place teacheth that Christians ought to rest from the [...] own works, that is from sin and disobedience, continually: but what hinders this the Christian Sabbaoth or settled proportion of time of the publicke worship of God, by the he [...]ring of the word, by prayer and receiuing of the Sacraments. Nay by these collections either we must haue no certaine solemne dayes at all: And then (sayth Caluine) Praesentissima impendet Ecclesiae perturbatio & ruina. A most praesent Instit. lib. 2. ca. 8. §. 32. ruine and confusion will come vnto the Church: Or else in the other extreamity wee must do nothing else euery day, then meete together publikely, and without intermission continually to heare, to pray, to take the Sacraments. And then what shall become of the Common-wealth and householde, the Magistrate and Master, the subiect and the seruant? how shall the one rule, or the other obey and serue? what vse of our daily callings? who shall prouide for our families whiles we (worse then Insidels) cast off the care thereof? how shall wee cloath and feede our bodies? or what vse shall there bee of those Commaundements of GOD, vvhich were giuen before the Law; In the sweat of thy browes thou shalt eate thy breade? Or in the Law. Sixe daies thou shalt labour. Or in the Gospell. We commaund them to worke with quietnesse, and to eate their owne breade? So that this fancie d [...]es men eyther into one extreamity of Atheisme, to obserue and sanctifie no publicke dayes at all; or of Iudaisme, to Sabbatize all dayes in the superlatiue degree. Other conclusions there are hammered out of other Scriptures: as namely, Marke, 2. 7. The Sabbaoth was made for man: therfore man may vse it or not vse it at his pleasure; as though Baptisme or the Lords Supper, the ministry and preaching of the Word, and other ordinaunces of God, were not made for m [...]n, [...] (if they were) as if man might vse them at his pleasure. A [...]ine, Matthew, 12. 8. Christ is the Lord of the Sabbaoth; and therfore as Lord might abrogate the Sabbaoth, [Page 35] and admit this to be true, yet neither doth it proue that he abolished other thē the Ceremoniall; neither disproue [...]ut that he established the Moral part of the Sabbaoth for euer. But I am ashamed of the seelinesse of these obiections: enough to make a man perswaded that some enemy of theirs should father them vpon them to abuse them; saue that the maintayners of such opinion may iustly seeme to bee but men vnsensible. Wherfore vntill I see reasons more forcible then these, confirming a more probable opinion then this, I will leaue both reasons and opinion as I finde them, and in the meane time will be bold to say; Such as the weake foundation is, such is the building.

And thus (O Reader) according to the modell of my praesent strength, thou hast the truth of the Christian Sabbaoth proposed and confirmed to thy conscience: A doctrine harmelesse, true, and holy, making thee holy and praeparing thee to heauen, agreeing to the Scripture, to right reason, 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 [Page 36] 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 [Page 37] 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 & pe [...] 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 [Page 38] 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.

[Page 39]

The Practise of the Christian Sabbaoth, according to the WORD.

THe Practise of the Christian Sabbaoth standeth eyther in
- 1. Praeparation to it:
- 2. Sanctificatiō 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 of God, Psal. 93. 5. 2. Tim. 2. 19. Psal. 50. 16. 17. Mich. 6. 6. 8. 3. And lastly in respect of the vanity & profanenesse of our nature, and thereby our vnfitnesse to vse Gods ordinances. Rom. 7. 15. 18. 19. 23. Eccles. 4. 17.
- [Page 40]The duties of praeparation are eyther
  - 1. Speciall and proper to that day:
    - 1. In obseruing the due time of the Christian Sabbaoth, which doubtlesse is one whole naturall day: as appeares, Exod. 20. 10. Leuit. 23. 32. which time beginneth at the euening before the day (which is the time of praeparation) and endeth also on the Sabbaoth euen (the time appointed by God of naturall rest.) Nehem. 13. 19. with Leuit. 23. 32.
    - 2. In remoouing all things that may hinder the sanctifying of it the next day, both in our selues & in our seruants: and this we are to preuent with speciall care and prouidence: both to keepe the peace and quiet of our conscience in preuenting of a sin, causing vs to profane the Sabbaoth: as also thereby to redeeme our spirituall profit, and to cut away occasion of offence and euill example vnto others, Exod. 16. 23.
  - 2. Common to other dayes, and therefore now especially required: and they are,
    - 1. Examining our consciences: and repentance. 1. Cor. 11. 28. Psal. 119. 59.
    - 2. Reading, and Meditation of Gods word. Psal. 1. 2. & 119. 97. Iosu. 1. 8. Deut. 6. 6. 8. 9. & 11. 19. Io. 5. 35. Col. 3. 16.
    - 3. Instruction, examining and praeparing of our Families, Deut. 6. 7. and 11. 18. 20. Genes. 18. 19. Iosu. 24. 15.
    - 4. Prayer, inuocation, confession, petition, intercession and praise, Col. 3. 17. 1. Thess. 5. 17. 18.
    - 5. Singing of Psalmes. Iam. 5. 13. Col. 3. 16. Eph. 5. 19.
    - 6. Sobriety of dyet and going to bed in due time: that our bodies be not disquieted, or distempered, and made vnfit and vnpraepared to the duties of the Sabbaoth. Psal. 4. 8. Luk. 21. 34.
II. Sanctification, of the Sabbaoth day it selfe: the performance [Page 41] whereof God biddeth vs, Remember, because we easily forget the best and most needefull duties. Wherin euery person is to obserue his duty required. The forgetting or neglecting whereof is to bee accounted vnto God. And the persons are

I. The Magistrate, or Person hauing authority; either the
- 1. Greater: of the Common-wealth: whosoeuer hath publicke lawfull power to commaunde or ouer-rule, more or lesse. The greater Magistrate is called to bee a nursing Father of the Church of God, Esa. 49. 23. And therfore herein must he look and remember that the Church be fed, and not deliuered ouer to dry Nurses that statue their children. They are Gods ordinance and Ministers, and their power is of God. Rom. 13. 1. 2. 6. For else they could doe nothing. Io. 19. 11. This they must acknowledge and therefore honour God, and vphold his ordinances aboue all things, vnder the penalty of a heauy woe. 1. Sam. 2. 30. their due is limited. Matt. 22. 21. They must therefore giue to God his due: else they must know that God can abase them that walke in pride, in whose eyes they are as nothing. Dan. 4. 32. 34. They are also called gods in respecte of that Image to which they ought to bee conformed, and must feare God. Exodus, 18. 2. Else they shall dye like men: Psalm. 82. 6. 7. Lastly, they are to know that by Christ kings reigne. Prou. 8. 15. Therefore they must employ their power & authority to the seruice and glory of Christ; and so to kisse the Sonne of God: and that also vnder paine, least Christ be angry, and hee breake them in pieces like a Potters vessell. Psal. 2. 11. 12. 9. Wherefore seeing Christ is now Lord of the Sabbaoth, Mat. 12. 8. they must take especiall care not to vsurpe the right of Christ, but serue the Lord in feare, and remember to keepe holy the Christian Sabbaoth; whereof they haue cleare and expresse Commandement, Exod. 28. 9. 10. Ezech. 46. 2. 4. 10. Because the kingdome is our Lords & his Christs. [Page 42] Who is the King of kings, and Lord of lords. Reu. 11. 15. & 17. 14. & 19. 6. 16. The duty of the Magistrate of the Common-wealth, is
  - 1. To represse the profaning of the Sabbaoth: for, Qui non prohibet cùm potest, iubet. Leu. 19. 17. This duty standeth in vsing all meanes wherby the profaning of the Sabbaoth is repressed: Namely, to forbid, Neh. 13. 15. reproue, Neh. 13. 17. 18. threaten, Neh. 13. 21. hinder: Neh. 13. 19. 22. and punish the profaning of it. Neh. 13. 20.
  - 2. To commaund and compell it to be sanctified. 2. Chron. 34. 33. Exod. 20. 10. Ios. 24. 15.
  - 3. To sanctifie it himself, his children, Nobles, attendants and whole Court, both priuately. Psal, 5. 7. Acts. 10. 1. 2. As also publikely. Ezech. 46. 2. 4. 10. 2. King. 11. 5. 7. 9. The duties of priuate & publicke sanctifying, Look furder in the duties of the people: to which the Prince and other Magistrate is no lesse strictly tyed, then the meanest of his subiects or inferiors.
- 2. The Lesser: as euery housholder ouer his family: who also may bee called a lesse Magistrate, as man is called a lesser world; In respecte of the authority he hath to commaund. Mat. 8. 9. Eph. 6. 1. 5. also of the dutie required of him. Gen. 18. 19. Ephes. 6. 4. Psal. 101. 6. 7. and lastly of the account that he must make to God; Col. 3 25. Exod. 20. 8. 9. 10. The speciall duties of the Housholder are:
  - 1. To sanctifie it and keepe it holy himselfe, with all care and conscience. Ex. 20. 10. Thou—Remember.
  - 2. To commaund and compell his family hereunto, that they may effectually practise it as wel as himselfe. Gen, 18. 19. Ios. 24. 15. Esth. 4. 16. Act. 10. 1. 2. Psal. 101. 6. 7. Exod. 20. 10. Thy Sonne, thy Daughter, thy man and maide-seruant. Remember.
  - 3 To cause the very Stranger and beast to rest: Exod. 20. 10. Prou. 12. 10.
[Page 43]II. The Minister of God, or Teacher of Gods word; who is Gods steward: and therfore is required to be 1. wise &. 2. faithful, to rule & giue them their portion of meat in season (in the season appointed of God: Remember thou keep holy the Sabbaoth day.) Luk. 12. 42. He is giuen of God vnto his Church for the gathering of the Saints, for the worke of the Ministry, & building vp of Gods Church (to which purpose, the Sabbaoth was ordained.) Eph. 4. 11. 12. 13. He is commanded to preach. 1. in season (of Gods Sabbaoth) 2. and out of season (at all sit times and iust occasions)▪ 1. Tim. 4. 2. Therfore he is effectually also & principally to sanctifie the Christian Sabbaoth aboue al others; seeing it is a good thing on the Sabbaoth to declare the works & word of God. Psal. 92. 1. 2. 4. 5. And he the publick person appointed to be the publicke declarer of Gods word and workes, Ezech. 3. 17. He must therefore sanctifie the Sabbaoth day, seeing he is the Agent and Minister of Christ, and the disposer of the secrets of God: and therefore he is especially appointed to be faithfull, and that vnder a fearefull woe and penaltie. 1. Cor. 9. 16. Matt. 24. 51. Luke, 12. 47. 48. He must I say sanctifie the Sabbaoth; and that by the word of God and prayer, vvhich are the meanes of sanctifying euery creature of God. 1. Tim. 4. 5. Of the which sanctifying hee hath a speciall charge. Ezechi. 44. 23. 24. and the contrary whereof is a most grieuous and expressed sinne. Ezech. 22. 26. The duties of the Minister, vpon the Christian Sabbaoth, are these:
- 1. To assemble the Congregation, to admonish & cause the people to come together. Acts. 20. 17. 18. & 14. 27. Ioel. 1. 13. 14. & 2. 15. 16.
- 2. Inuocation, and vvorship of God for and vvith the Congregation: in a language vnderstood. Vnder this duty are contained
  - 1. Confession of sinnes. Leu. 16. 29. 30. 31. 1. Cor. 11. 28. Esth. 9. 6.
  - [Page 44]2 Petition. Act. 16. 13. Nehem. 9. 3. 1. Tim. 2. 1.
  - 3 Deprecation. Ioel. 2, 17.
  - 4 Intercession. Act. 12. 5. 1. Tim. 2. 1.
  - 5 Prayse and thanksgiuing. Psal. 92. 1. 2. 2. Chron. 30. 21. Neh. 9. 5. Tim. 2. 1.
  - 6 Blessing of the people. Leu. 9. 22. 23. Numb. 6. 23. 24. 25. 26. 27. 2. Chron. 30. 27. Psal. 118. 26.
- 3 To reade the Scriptures and that euery Sabbaoth; and and that also in a language vnderstood by the people. Act. 13. 15. & 15. 21. Col. 4. 16. 1. Thess. 5. 27. 2. Chron 34. 30. Neh. 8. 3. 9.
- 4 To preach the word of God; Act. 20. 7. & 16. 13. Mark. 1. 21. & 6. 1. This he must performe, by preaching
  - 1 All the counsell of God: not keeping any thing backe that is profitable. Act. 20. 20. 27. Mat. 28. 20.
  - 2 Onely the word of God: the doctrine according vnto godlinesse, the true patterne of wholesome words, the things that become holesome doctrine. 1. Pet. 4. 11. 1. Timot. 6. 3. 2. Tim. 1. 13. Tit. 2. 1. Not fables, Philosophy, profane & vaine babbling, and oppositions of science. 1. Tim. 1. 4. & 4. 7. Col. 2. 8. 1. Tim. 6. 20.
  - 3 Faithfully, purely, and sincerely. 1. Cor. 4. 2. 2. Cor. 2. 17. & 4. 2. Ier. 23. 28. Neither pleasing, or false, or straunge doctrine: nor for vaineglory, contention or enuy. Gal. 1. 10. 9. Ezech. 13. 12. 18. 22. 1. Tim. 1. 3 Rom. 16. 17. Hebru. 13. 9. 2. Ioh. ver. 10. 2. Corin. 4. 5. Philip. 1. 14. 15.
  - 4 Reuerently, grauely, and soberly handling it as the word of God, with reuerence and maiestie, that it may carry authority and feeling power. 1. Cor. 4. 20 1. Thess. 1. 5. & 2. 13. Tit. 2. 15. Eccles. 12. 11.
  - 5 Zealously with feruency of spirit. Esay, 58. 1. Act. 17. 16. & 18. 25. Io. 2. 17. Matth. 7. 29. Acts. 18. 28.
  - 6 Continually euery Sabbaoth. Luke 4. 16. Act. [Page 45] 17. 2. 3. & 18. 4. 5. & 13. 14. 15. 42. 44. 1. Tim. 4. 16. Mat. 26. 46. Rom. 12. 7. 8.
  - 7 Painefully, by giuing attendance to priuate studying, and reading, and diligently by publicke preaching on both morning & euening of the Sabbaoth. Psa. 92. 1. 2. 1. Thess. 4. 12. 13. 1. Tim. 4. 13. 2. Tim. 4. 2. 1. Pet. 5. 2. Dan. 9. 2. Eccles. 12. 9. Pro. 27. 23. Act. 20 31. & 18. 25.
  - 8 Wisely diuiding the Word aright. 2. Tim. 2. 15. both first in giuing the sense and causing the people to vnderstand; Nehe. 8. 8. 12. as also, secondly, fitly applying it to the present estate of time, place and person: and giuing to euery one his portion. Luke, 12. 42. 2. Timot. 3. 16. & 4. 2. Tit. 1. 9. This publicke duty hath fiue parts:
    - 1 Doctrine of truth, to teach it and defend it. Act. 17. 2, 3. & 18, 4. Mat. 12. 3, 4, 5, 11. 2. Tim, 3. 16.
    - 2 Instruction in righteousnesse & exhortation. Act. 18. 4. Matth. 12 12. 2. Tim. 3. 16.
    - 3 Reprouing and rebuking sinne with terror to the obstinate, Io. 7. 23. 2. Tim. 3. 16. & 4. 2. Tit. 2. 15. 1. Tim. 5. 20. Iude, ver. 23.
    - 4 Disprouing, confuting, and conuincing error. Act. 17. 23, & 18, 3. 2. Timoth. 3. 16, and 4, 2. Titus, 1. 9.
    - 5 Comfort and consolation: Act. 13. 46. 47. 48. 52. Rom. 15. 4. 1. Thess. 4. 18.
- 5 To minister the Sacraments: wherin he is to
  - 1 Deliuer that which he hath receiued frō Christ, 1. Cor. 11. 23.
  - 2 Baptize
    - 1. The Children of belieuing Parents: requiring it. Act. 2. 38. 39. 1. Cor. 7. 14.
    - 2. With inuocation & exhortatiō, &c. Act. 16. 13, 15. Mat. 28. 19, 20. Io. 7. 23.
  - 3 Celebrate the Lords Supper, with [Page 46]
    - 1. Publique exhortation and inuocation. Act. 20. 7. & 2. 42. and singing of Psalmes, Matthew 26. 30.
    - 2 Priuate
      - 1 Instruction, admonishment, and direction to the ignorant and vnpraepared, 2. Chron. 30. 15. 16. 15. 18. 1. Cor. 11. 28.
      - 2 Putting back the vnworthie. Ezech. 22. 26. Matth. 7. 8.
- 6 To Catechise the children of his charge, and instruct them in information of the Lord. Hebr. 5. 12. and 6. 1. Luke 1. 4. 1. Corinth. 3. 1. Galath. 6. 6. Marke 10. 14. 2. Tim. 3. 15.
III. The people: or whole Congregation; who are called the people of God. 1. Pet. 2. 10. and of Gods pasture. Psal. 95. 7. his sheep, Ibidē. his seruants. 1. Pet. 2. 16. his Church. 1. Tim. 3. 5. 15. his inheritance. Isay 19. 25. Kingdome of Christ. Ioh. 3. 5. Mat. 3. 2. The body of Christ, which is the head thereof. Coloss. 1. 18. 24. A chosen generation, a royall Priesthood, an holy nation, a peculiar people, that they should shew forth the vertues of him, that hath called them out of darkenesse into his maruellous light. 1. Pet. 2. 9. They therfore must also keep holy the Sabbaoth. 1. Both to the honor of Christ the Lord of the Sabbaoth. Matt. 12. 8. after whose excellent name they are called: and into whose name they were baptized. Mat. 28. 19. Acts. 2. 38. & 19. 5. 2. As also in respect of their owne spirituall profit, instruction, and comfort.
The sanctification of the Christian Sabbaoth; by the people is eyther
- 1 Publique: the which is sanctified by the Christian people with publique meanes, and after a publique and free manner; as it ought alwaies so long as the visible Church remaineth, or a case of necessity enforce not the contrary.
- [Page 47]2 Priuate: is such as is performed by priuate persons, and after a priuate manner: namely, vvhen Christians cannot sanctifie the Sabbaoth publiquely, in regard of
  - 1 The absence of Gods publique ordinaunces: as publique preaching, prayer &c.
  - 2 The times of common warre or persecution.
  - 3 A case of ineuitable & most necessary trauell, which cannot be deferred or auoided: or in case of sicknesse, imprisonment, hard seruice, slauery, oppression, or captiuity of any particular person and the like case: wherin God accepteth our holy desire and honest indeuor according to that we haue, and not according to that we haue not.
- The publique sanctifying of the Christian Sabbaoth, standeth in duties eyther
  - affirmatiue.
  - negatiue.
- The duties affirmatiue are such as Christians are commaunded and tyed in conscience to performe: and are eyther works of
  - 1 Piety.
  - 2 Mercy.
- The works of Pyety are performed eyther
  - 1 In the duties themselues, beeing mayne and direct worships of God.
  - 2 In the circumstances tending to the better permance of them.

*1. The duties themselues of Pyety to be performed by the Christian people are these:
- 1 To hearken to Gods word preached publiquely by a lawfull & authorized Teacher. This they are required to doe, with
  - 1 Feare, reuerence, and humility. Esa. 66. 2. Psal. 5. 7. Num. 16. 22.
  - 2 Ioy, gladnesse, and cheerefulnesse. Act. 13. 48. 1. Thess. 1. 6.
  - [Page 48]3 Attention, diligence, heede, and watchfulnesse. Act. 16. 14. Eccles. 4. 17. Luke, 4. 20. 2. Pet. 1. 19.
  - 4 Faith, consent, and application of the doctrine and vses. Rom. 10. 17. Hebr. 4. 2. Luke 4. 22, & 7, 35. Act. 17. 34. Io. 10. 26. 27. Act. 13. 48. & 28. 24. Eph. 1. 13.
- 2. To receaue the Sacrament of the Lords Supper; as often as thou mayst. Act. 16. 13. 15. & 20. 7. This must be performed, with
  - 1 Repentance; examining & iudging ourselues: and with a good conscience. 1. Pet. 3. 21. 1. Cor. 11. 28 Mark. 1. 4. 2. Chro. 30. 19.
  - 2 Faith and application. Mark. 16. 16. Act. 8. 37. Mat. 26. 28. 1. Cor. 10. 3. 4. Io. 6. 63. 64. 2. Cor. 13. 5. Gal. 3. 26. 27.
  - 3 Loue, 1. Cor. 10. 17. & 11. 18. Act. 2. 41. 42 46. Io. 13. 2. 35. 1. Cor. 12. 13.
  - 4 Thankefulnesse. Matth. 26. 26, 30. 1. Cor. 11. 25. 26. 2. Chro. 30. 15, 21. 1. Cor. 10. 16.
- Also remember alwayes to bee praesent at the baptisme of infants. 1. That thou may est omit no part of the publick worship of God, but pray with the Church and Congregation. 2. That thou may est outwardly grace Gods ordinaunce and countenance it (as it were) with thy praesence, and not disgrace, or seeme to scorne it by turning thy backe vnto it. 3. That Gods publicke ordinance may bee publickely not priuately performed, 4. That thou also may est hereby call to mind thy Couenant with God in Baptisme, and Gods couenant made with thee: and examine what fruit thereof appeares within thee, that thou may est blesse God, if thou finde the same effectuall; and be humbled to labour vnto it if thou finde it to be small.
- 3. To pray to God and prayse him. Matth. 18. 19. 1. Tim. 2. 1. 2. This duty must also be done, with
  - [Page 49]1 Humility: and sense of Gods purity & our owne vnworthinesse. Psalm. 2. 11. & 145. 19. Luke 18. 13. Esa. 56. 15. & 66. 2. Psal. 51. 17. Hebr. 5. 7.
  - 2 Sense and feeling of our wants, with hunger and desire of obtaining them. Col. 1. 9. Psal. 16. 17. & 38. 9. Neh. 1. 11. Mat. 5. 6. Luk. 11. 13.
  - 3 Feruency and heartinesse: Iames 5. 16. Rom. 12. 11. Psal. 25. 1. & 119. 5.
  - 4 Faith & perswasion of obtaining, vpon Gods mercifull nature & promises. 1. Io. 5. 14. & 3. 22. Mat. 21. 22. Iam. 1. 6. Psal. 4. 8. & 38. 15. & 55. 17.
  - 5 Loue, vnto our neighbour vnfeined. Mark. 11. 25. 26. 1. Pet. 3. 7. 1. Tim. 2. 8.
  - 6 Holinesse of life, and a good conscience: 2. Tim. 2. 19. 22. 1. Tim. 2. 8. 1. Io. 3. 22. Ioh. 15. 7. Esa. 1. 15. Iob. 22 23. 27. Psal. 66. 18.
- 4 To sing the Psalmes and spirituall songes indited by the holy-Ghost. The vvhich duty because it is a speciall part of Gods worship (those duties and affections beeing performed and required in singing of psalmes, which are performed and required in prayer) wee are therefore to attend vnto it with all care and conscience, by how much the more it is neglected commonly. Herein these duties are commaunded: that namely it be performed
  - 1 With vnderstanding. 1. Cor. 14. 15. Psal. 47. 7.
  - 2 With heart and spirit. 1. Corinth. 14. 15. Col. 3. 16. Ephes 5. 19.
  - 3 With a grace and decency. Col. 3. 16.
  - 4 With melody, mirth, instruction, and comfort to ourselues. Eph. 5. 19. Col. 3. 16. Iam. 5. 13.
  - 5 Vnto the Lord in a direct intention, beeing so affected as the matter of the Psalme, and our owne praesent estate doth occasion: this being also (as before is said) a part of Gods worship. Eph. 5. 19. Col. 3. 16. Iudges. 5. 3. Psal. 7. 17. & 30. 4. & 47. 6. & 92. 1. & 111. 1. & 137. 4.
[Page 50]2. The circumstances tending to the better performance of these worships of God: and they are to bee considered according to the times; which are,

1 Before the exercise of the Word and Prayer;
- 1 Rising early, both fitly to prepare our selues: as also to consecrate as much of the Lords day vnto the Lords seruice and worship as we can. Ier. 7. 25. & 32. 3. Mark. 1. 35. with ver. 38. 39. Luke 24. 1.
- 2 Examining of our consciences, and confessing of our sinnes to God: that wee may bring into the presence of God, and assembly of the Saints, the peace of a quiet heart. 1. Cor. 11. 28. 1. Pet. 3. 31. To the which is required a taking heede vnto our wayes, and a carefull study of holinesse the whole weeke before. 2. Tim. 2. 19. Psal. 50. 15. Esa. 1. 15.
- 3 To ioyne with our families in priuate prayer: or if our estate and condition be not such, yet by our selues to pray feruently vnto God. 1. Both for our selues that we may bee profitable hearers for vnderstanding, memory, grace and a blessing of the word. Psal. 119. 18. Prou. 2. 3. 5. Mat. 7. 7. Luke, 11. 13. Iam. 1. 5. 2. As also for our Teachers and Instructors that God would giue them vtterance, that they may speak as they ought. Eph. 6. 19. 20 Col. 4. 3. 2. Thess. 3. 1. Heb. 13. 18.
- 4 To dispatch, vvith all effectuall care and prouidence, all necessary businesse, and put-by vnnecessaries, that wee or ours be not hindred from comming or timely comming: but that we with our housholdes may serue God. Ios. 24. 15. To this end the Housholder must get fit seruants. Psal 101. 6. and command them. Gen. 18. 19.
2 In the exercise; both afore and after noone: that thou maiest giue to Christ all his owne day. Psal. 92. 1. 2. Esa. 58. 13.
- 1 To come at the beginning to ioine to the present exercises: and there continewe to the end, thou and thine. Ezech. 46. 10. Act. 10. 2. 33. & 13 44. & 20. 7. Eccles. 4. 17 [Page 51] 1. Cor. 14. 16. 19. Luke 1. 21. 1. King 8, 54. 55.
- 2 Such behauiour as becommeth Saints: tendeth to edification: and is guided by the rule of decency. 1. Cor. 11. 13. & 14. 26. 40. Eph. 5. 3. 4. Namely:
  - 1 Head vncouered, and knee and body bowed: 1. Corin. 11. 7. 25. Neh. 8. 6. Leuit. 9. 24. Acts. 9. 40. & 20. 36.
  - 2 Lifting vp the heart at the publicke prayers; to say Amen vnto them: Neh. 8. 6. 1. Cor. 14. 16.
  - 3 To note with penne the doctrines, or with the Bible to obserue the diuision, coherence, doctrine, vses and proofes. Act. 17. 11. To the end thou maist eschew sleepe: and wandring thoughts; and so to heare with vnderstanding, delight, and profit. 1. Cor. 14. 15. 16. 19. & 6. 20. & 10. 15. Esa. 58. 13. Luke 8. 18.
3 After the exercise of the fore and after noon, we must be careful of these: viz.
- 1 Sobriety of meat and drink, and carefull temperance aboue all other times: that the body may bee strengthened and better disposed to the duties of godlinesse; not ouer burdened and made vnapt to remember, meditate, conferre, or hearken and giue heede. 1. Cor. 11. 21. 29. 30. Mat. 10. 1. 2. Rom. 14. 17. Luke 21. 34.
- 2 Holy conference with other: either
  - 1 By occasion at the table: whether of the things deliuered that day by the Preacher: or else of some other good matter ministred: auoiding the common rocke (vvhereupon men stumble) of profane and worldly talk: remembring the rule. Esa. 58. 13. Luke 14. 1. 7. 8. 9. 10. 11. 12. 15. 16.
  - 2 By purpose and intention: calling our family together and examining them: or ioyning to other like minded Christians, and mutually conferring of that which wee haue heard. Luke 24. 14. 5. 17. Acts 17. 11.
  - [Page 52]3 Praier for a blessing of this our labour, and for grace effectually to performe the particular duties we haue bin taught this day. Luk. 17. 5. Mat. 9. 37. 38.
  - 4 Singing of Psalms in priuate. Act 16. 25. Eph. 5. 19.
  - 5 A time for priuate reading of the Scripture, and meditation (Psal. 1. 1. 2. & 119. 11. 15. 97.)
    - 1 Of our owne
      - 1 Sinnes. Psal. 119. 59. Iam. 3. 2
      - 2 Wants. Philip. 1. 12.
      - 3 Infirmities. 2. Cor. 12. 7. 8. 9. 10
      - 4 Miseries. Psal. 34. 19.
      - 5 Profitings in grace & knowledge. 2. Pet. 3. 18.
    - 2 Of the estate of the Church of GOD, whether in the state of
      - 1 Misery.
      - 2 Mercy. Psal. 147. 20. Esay 5. 4. 2. Sam. 7. 23.
    - 3 Of GOD his
    - 1 Works of
      - Wisedome.
      - Power.
      - Iustice.
    - 2 Benefits and mercies on our selues. Psalm. 116. 12. 1. Pet. 9. 10. Col. 1. 12. 13.
    - 3 Word: especially of the things which wee haue heard.
      - 1 How much we vnderstand and remember. Heb. 2. 1. & 12. 5.
      - 2 What proofs we haue of it. Act. 17. 11. Rom. 14. 23.
      - 3 How appliable to our selues euery thing is. Rom. 2. 21. Prou. 9. 12. Psal. 90. 12.
  - 6 Conscience, care and heedfulnesse to put in praesent practise the doctrine & vses we haue heard remēbred, & so called to mind: with continuall & feruent praier vnto God to work in vs the things that he hath taught vs. Io. 17. 13. Luke 11. 28. Matth. 7. 24.

So much of the duties of Piety.

[Page 53]*2. The workes of Mercy and necessity concerning eyther:
- 1 God and his worship: so it is lawfull on the Sabbaoth▪
  - 1 For Kings & Magistrats, to cleanse the Church of Idolatry. 2. King. 11. 15. 16. 18.
  - 2 For the Priests of the olde Testament, and Ministers of the Gospell, to doe such necessary businesse as tendeth to the worship of God. Mat. 12. 5.
  - 3 For a Minister in teaching, or Christians in hearing, to ouer-watch themselues and to breake their sleep. Act. 27. 8, 9.
  - 4 To trauell on the Sabbaoth to heare the preaching of Gods word: or to performe a necessary deede of Mercy: vvhich cases properly doe make a Sabbaoth dayes iourney. 2. King. 4. 23. Psal. 84. 6. 7.
- 2 Gods Church: in such like actions as these;
  - 1 To fight against the enemies of God in lawfull battell. 1. King. 20. 29. Ios. 6. 15. [1. Maccabees 2. 34] and to do such other needfull publick businesse, as can admit no longer delay.
  - 2 To put to death an idolatrous and euill deseruing person, whose longer life may be daungerous to the Church of God. 2. King. 11. 9. 16.
- 3 Our selues: so is it lawfull for vs
  - 1 To eate and satisfie hunger, by vsing Gods creatures with thanks-giuing and sobriety, Matth. 12. 1. 3. 4. 5. 7. Luke 14. 1. Acts 20. 11. 1. Corinth. 11. 34. 1. Timoth. 4. 4. Luke 21. 34.
  - 2 Carying of a bed home, or the like action: necessity of Gods glory, or obedience to his Commaundements vrging vs. Io. 5. 9. 11.
- [Page 54]4 Our Neighbour: in things concerning his
  - 1. Body.
    - 1 To saue life. Mark. 3. 4 Mat. 12. 11. 12. Ioh. 7. 23.
    - 2 To heale. Io. 9. 14. Note that this doth not patronize
      - 1 The labors of our calling on that day.
      - 2 Studie and looking a [...]ter gayne.
    - 3 To feed and send part of our aboundance. Neh. 8. 10. 11. 12. Mat. 25. 42.
  - 2. Soule. To visite, instruct, exhort, reproue, and cō fort. Mat. 25. 42. 43.
  - 3. Goods
    - 1 To saue, Luke 10. 27.
    - 2 To giue and collect almes. 1. Cor. 16. 2. Heere note, this almes or collection must be performed
      - 1 Cheerefully: Rom. 12. 8. 2. Corin. 8. 11. 12. & 9. 7.
      - 2 Liberally to our power, 2. Cor. 8. 12. & 9. 5. 6.
      - 3 Wisely and discreetly. Galat. 6. 10. Prouer. 31. 6. Matth. 25. 40. 45. & 10. 41. 42.
      - 4 Continually and weekly. 1. Cor. 16. 1. 2. Heb. 13. 16.
- 5 Our Cattell. Leade him to water: lift him out of a pit, and the like cases wherein is danger of the spoyle and casting away of Gods liuing creatures, which may be preuented by our helpe. Matthew 12. 11. Luke 13. 15. & 14. 5.
- 6 Generally any good deede or morall duty, to doe well on a Sabbaoth is a Sabbaoth dayes duty. Matthew 12. 2. Mark. 3. 4.

Negatiue: Things not to be done, but carefully auoyded, as profaning the Sabbaoth: in causing to break Gods Commaundements. Namely, all sinne either in nature or circumstances, Esa. 56. 2: Either committed against

[Page 55]1 The first Table: as
- 1 To seeke, or to doe our owne will or wayes. Esa. 58. 13.
- 2 Idolatry. Ezech: 20. 24. & 23. 37. 38.
- 3 Hypocrisie. Luke 13. 15.
- 4 Disobedience to God euen in a light matter. Ex. 20. 10. Numb. 15. 32. 35.
- 5 An vnlearned, vnsufficient false teaching, man-pleasing, lewd-liuing, or scandalous and vnsanctisi. ed Ministery. Ezech. 22. 26. Hos. 4. 6. Ier. 8. 9. 1. Tim. 5. 22.
- 6 Contempt or loathing or persecuting of Gods word, or of Gods faithfull Ministry. Ezec. 20. 21. 24 Act. 13. 45. 46. 50.
- 7 To trouble or hinder wittingly or wilfully a worke or duty of the Sabbaoth: whether it bee of
  - 1 Pyety: as the preaching of the Word. Acts. 13. 45. 46.
  - 2 Mercy: Luke 13. 14. 16.
- 8 All things that hinder the worship of God, or any part thereof: as prayer, the preaching or hearing of Gods word, the receiuing of the Sacraments: (except it be in a case of a necessary work of mercy, with out the which our selues or others cannot be, or not wel be by any longer delay of time.) Ex. 16. 23. 24. 26 29. & 35. 3. & 15. 32. 35. Of these kind of vnlawfull hindrances are;
  - 1 The ordinary labours of our weeke dayes calling: Exod. 20. 9. Ier. 17. 22. 24. Leuit. 23. 3. 8.
  - 2 Haruest worke, or bearing of burthens. Neh. 13. 15. Ier. 7. 22. 24.
  - 3 Buying or selling wares or victuals, albeit offered to sell (vnlesse in an extraordinary case the wares to our great losse or hazard of vndooing shall vndoubtedly be spoyled: or vnlesse we shall endanger our health by not buying victuals.) Neh. 13. 16. In which cases prouidence would be required before, [Page 56] and repentance, vvith amendment of our negligence after.
  - 4 Trauelling on the Sabbaoth for gayne or pleasure. Exod. 16. 29. 30.
2 The second Table:
- 1 Murder: profanenes, vpon the Sabbaoth. Mark. 3. 4. Ezech. 23. 37. 38.
- 2 Couetousnesse, oppression, and worldly cares, lusts and desires. Amos 8. 5. 6. Luke 21 34.
- 3 Adultery. Ezec. 23. 37.
- 4 Debate and contention. Esa. 58. 3. 4.
- 5 Vaine words. Esa. 58. 13.

So much of the publicke sanctifying of the Sabbaoth.

The priuate sanctifying of the Christian Sabbaoth, is performed priuately and by priuate persons; namely, when Christians can by no meanes enioy the benefit of the publique means: which case because it is a iudgement and heauy plague of God, both by withdrawing light, and leauing vs in darknesse: Christians in this estate are to obserue these rules:

1 To be greatly humbled and to mourne, for absence from the Church assemblies, Communion of Saints, and meanes of spiritual nourishment, direction and comfort: as also in respect of the profanations of Gods Sabbaoths by the wicked. Psal. 42. 4. & 120. 5. & 137. 4. 5. Lam. 1. 7. & 2. 6. Psal. 119. 136.
2 To long for earnestly and hunger with zealous and continuall desire of minde, after the fruition and enioying of so great a benefit. Psalm. 42. 2. & 84. 1. 2. 3. 4. 10.
3 To vse all possible good meanes to come by the publique ordinaunces of God vpon the Sabbaoth: and esteeme it as a rich benefit, worthy of all endeuour to obtaine it
- 1 By earnest intreaty & carefull suit vnto the Magistrates and gouernors, by whose authority they are permitted and encouraged; as also to the Teachers [Page 57] themselues. Act. 13. 42. Io. 4. 40. Ier. 38 9. 10. and 26. 17. 18. 19. 1. King. 22. 8. Exod. 5. 1. Neh. 1. 11. & 2. 3. 4. 5. 6. 7. 8.
- 2 By feruent and continuall prayer vnto God, the Lord of the haruest, both to thrust out faithfull labourers into his haruest; as also to make vs especially partakers of the same. Mat. 9. 38. & 24. 20. Psal. 27. 4.
- 3 By kinde intreating, incouraging, defending and maintaining of the godly learned Preacher: and so to purchase to our selues this pearle or treasure & that gifte of God vnto his Church for the gathering of the Saints, and edification of the body of Christ: Eph. 4. 12. Heb. 13. 17. Gal. 6. 6. 1. Thess. 5. 12. 13. 1. Cor. 9. 7. 8. 11. 13. 14. Matth. 10. 10. 11. 14. 40. 41. & 13. 44. 45. 46. Prouerb. 23. 23. Else, where the duty is omitted, a iust and heauy iudgement followeth. Hebr. 3. 17. Mark. 3. 5. Matth. 16. 4. & 8. 34. Act. 13. 46. & 19. 19.
- 4 By seeking with great hunger & feruent desire, and trauailing abroad (how-euer painefull or costly it may prooue) to redeeme and enioy this benefite: Remembring that is a Sabbaoths day iourney to worship God and to heare a Sermon. 1. King. 4. 23. Amos 8. 11. Dan. 12. 4. Prou. 8. 33. & 2. 4. 5. Act. 1. 12. and to suffer much affliction to enioy this blessing 1. Thes. 1. 6. Matth. 12. 42.
4 To vse and put in practise all the meanes within our power, that are commaunded of God, or practised by the godly: wherein wee are carefully
- 1 To double our priuate diligence in the absence of the publicke meanes.
- 2 To obserue as carefully the whole day, both fore and after-noon, as if the publicke meanes were present: considering the perpetuall equity of these Commaundements. Ex. 20. 8. 9. 10. Esa. 58. 30. 1. Cor. [Page 58] 16. 1. 2. Psalme 92. 1. 2. The priuate practise of the Lords day is eyther performed,
  - 1 With others: as in a family: or consent of practise by willing and vnited Christians: in which cases are required a spending of the day, in
    - 1 Examination, instruction, and Catechisme. Deut. 6. 7. 20. 21. and 11. 19. Gen. 18. 19. Eph. 6. 4.
    - 2 Conference and godly questioning and answering. Luke 24. 14. 17. 18. Col. 4. 6.
    - 3 Prayer, with thanksgiuing and praise. Mat. 18. 20. yea with fasting, on fit occasions. 1. Sam. 31. 13. Hest. 4. 16.
    - 4 Singing of Psalmes. Act. 16. 25. Eph. 5. 19.
    - 5 Reading of Scriptures. Act. 17. 11. Malac. 3. 16.
    - 6 Deedes and duties of mercy, collections, visitings, comfortings. Matt. 25. 34. 35. 36. 37. 38. 39. 40.
  - 2 With our selues alone: as in a case of trauelling, imprisonment, hard seruice, or slauery: in which later cases wee are by humble intreaty to seeke

Liberty of sanctifying the Lords day. Herin are required these things, or so much as is within our power, all or the most:

1 Meditation of our sinnes: Gods word and works of wisdome, power, Iustice, mercy, state of the Church to reioyce or grieue at it, according as it is. Psalm. 119. 58. Psal. 92. 5. 6. 9. 12. 13. and 1. 2.
2 Prayer, and thankesgiuing vnto GOD. Matt. 6. 6. Iames 5. 13. Genes. 24. 63. 1. Thes. 5. 17. 18. Col. 3. 17.
3 Singing Psalmes: Iam. 5. 13. Psalm. 57. 7. & 77. 6. Luke 2. 46.
4 Reading of the Scriptures. Ioshua 1. 8. Colossians, 3. 16.
5 Workes of mercy, according to our power, and fit occasion. 2. Cor. 8. 12. Mark. 12. 41. 42. 43. 44.
[Page 59]6 To ioine prayer with fasting (if neede bee) to bee humbled for sinnes or iudgement: or to farther prayer for our necessities. Neh. 1. 4. Dan. 9. 3.

So much of the priuate sanctifying of the Christian Sabbaoth.

Motiues, reasons, and incouragements to the cheerefull and faithful obseruation of the Lords day or Christian Sabbaoth: and deterring vs from the profanation of the same; both in respect of

1 Blessings obtained.
2 Escaping iudgements.

1 Blessings and promises obtained.
- 1 Concerning the life to come.
  - 1 Priuate: vrged to persons in priuate:
    - 1 It is a good worke. Psal. 92. 1.
    - 2 Sabbaoth exercises, commaunded of God, are blessed & sanctified vnto vs of God. Exod. 20. 10. Gen. 2. 2. and a meanes of our sanctification. Exod. 31. 13. Ezech. 20. 12.
    - 3 Gods acceptation of our Prayer and obedience in sanctifying it. Esa. 56. 8.
    - 4 Planting vs in his Church, as flourishing plants. Esa. 56. 7. Psal. 92. 13.
    - 5 An heart to delight in God. Esa. 58. 14.
    - 6 Ioy of the holy Ghost. Esa. 56. 7.
    - 7 Assurance and security of Gods election. Esa. 56. 3. 4.
    - 8 Saluation and blessednesse. Esa. 56. 2. & 58. 14.
  - 2 Publicke: The flourishing of the Church of God. Ierem. 17. 26. Leuit. 26. 2. 11. 12.
- 2 Concerning this life.
  - 1 Publick. A flourishing Cōmon-wealth with other temporal & earthly blessings; To the Kings, Nobles, subiects and whole estate.
    Ier. 1 Leui. 26▪ 6. 7.
  - 2 Priuate: It gaineth vs, and ours, lawfull rest of minde & body from the paines and labours of our calling. Exod. 20. 10. & 23. 12. Deut. 5. 14.
[Page 60]2 Curses, plagues and iudgements following the profaning of the Sabbaoth, which (by obseruing it) wee doe escape. Heerein wee are to consider, touching the profaning of the Lords Sabbaoth by negligence or wilfulnesse,
- 1 What it bringeth:
  - 1 The guilt of a great and grieuous sinne: to violate the constitution and practise of the inspired Apostles. 1. Corin. 16. 1. 2. Act. 20. 7. To forget that which God bids remember: to profane that which hee bids keepe holy; to labour in that day which he bids rest: to vnhallow that which he blessed. Exod. 20. 8. 9. 10. 11. Ezech. 22. 26.
  - 2 It is an heauy punishment of God, and a punishment of Idolatry and false Prophets; for God to giue vs ouer to profane his Sabbaoths. Hos. 2. 5. 11. Lamentations 2. 6. 14.
  - 3 It bringeth Gods great plague, and increaseth wrath and guilt vpon the Magistrate, people, and whole estate of the Common-wealth. Neh. 13. 18. Ier. 17. 27. Ezec. 20. 13. Namely:
    - 1 Sicknesse. Leuit. 26. 2. 16.
    - 2 Famine. Leuit. 26. 2. 16. 19. 20. 26. 29
    - 3 Warre. Leuit. 26. 2. 25. 36. 37.
    - 4 Enemies rule, tyranny, and triumph ouer vs. Leuit. 26. 2. 17.
    - 5 Wilde beasts. Leuit. 26. 2. 22.
    - 6 Captiuity. Ezech. 20. 23. 24. Leuit. 26. 2. 33. 34.
    - 7 Encrease of plagues. Leuiticus 26. 2. 18. 21. 24. 28.
    - 8 Vtter desolation and ouerthrowe of the [Page 61] whole estate of the Common-wealth. Ier. 17. 27. Amos. 8. 5. 6. 7. 8. 10. Neh. 13. 18. Leu. 26. 2. 32. 34. 38.
  - 4 It finally bringeth euen vnto the Church these euils;
    - 1 Famine of the Word. Amos 8. 5. 6. 11. 12.
    - 2 God abhorring and not accepting our sacrifice. Amos 5. 21. 22. Esa. 1. 11. 12. 13. 14. 15.
    - 3 Vtter desolation of the Church of God. Lam. 2. 6.
  - 5 The bodily death, for the breach of the Ceremoniall, did figure vnto vs the death of the soule for the breach of the Morall part of the Sabbaoth. For the curse remaineth still. Exod. 31. 14. 15. & 35. 2. Deut. 27. 26. Galath. 3. 10.
- 2 What it maketh and marketh men to bee in the eyes of God:
  - 1 Generally in all sorts.
  - 2 Particularly in the Clergie.

1 In the people and all persons whatsoeuer:
- 1 They are not of God which keep not his Sabbaoth. Io. 9. 16.
- 2 They are fooles and vnwise that do profane and not sanctifie the Sabbaoth. Psal. 92. 1. 6.
- 3 Vnbelieuers, vagabond and wicked fellows are enemies and hinderers of the sanctifying of the Sabbaoth. Acts 17. 5. 17.
- 4 They are Hypocrites that are offended at the keeping holy of the Sabbaoth. Luke 13. 14. 15.
- [Page 62]5 They are enemies of God and of his Church, that mocke at the Sabbaoth of the Lord. Lam. 1. 7.
- 6 They are such as iudge themselues vnworthie of euerlasting life, that do hinder or persecute the sanctifying of the Sabbaoth day. Acts 13. 45. 46. 50.
2 In the Clergie and spirituall sort.
- 1 It ariseth of grosse and wilfull ignorance in the Clergy, if they do not rightly sanctifie the Sabbaoth of God; and deserueth iust reproofe. Matt. 12. 3. 5. 7.
- 2 They are a wicked Clergie and vtterly disliked & reproued by God, that hide their faces from keeping the Lords Sabbaoth holy, and so profane it. Ezec. 22. 26. & 46. 2. Hos. 4. 6.

MATTHEVV 12. 8.

The Sonne of Man is Lord of the Sabbaoth.

FINIS.

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