Propositions, TENDING TO PROVE THE Necessary use of the Christian Sabbaoth, or Lords Day; And that it is commanded unto us in God's WORD. WHERE UNTO IS added the Practice of that sacred Day, framed after the rules of the same WORD. By JOHN SPRINT, an unworthy Minister of the Gospel of jesus Christ, at Thornebery in Gloucester shire. printer's device of Humphrey Lownes, framed device of an open book surrounded by beams of light; below the initials of Peter Short, whose device this previously was (McKerrow 278) ET VSQUE AD NUBES VERITAS TVA P. S. Imprinted at London, by H. L. for Thomas Man, 〈…〉 The sum of all, in one Syllogism. That the Lords day, or Christian Sabbaoth, is The Lord's Day necessarily to be observed by all Christians to the end of the World. Whatsoever days observation was in the New Testament Sanctified by sanctified, and set apart to an holy use: 1 Christ's resurrection. First, by Christ his triumphant resurrection. 2 Christ's first apparition. Then, by his first appearing to his gathered Apostles & Disciples, five times on that same day. 3 Christ's second apparition. Next, by his second appearing to his gathered Apostles. 4 Holy Ghost apparition. Fourthly, by his sending of the holy-ghost to his Apostles gathered again, and blessing of their doctrine by conversion of souls. 5 Command ordinance of postles. Fiftly, by Apostolical Command, & Constitution, to be observed by Christian Churches. 6 Christ's commandment. Sixtly, by Christ's Command, not to be profaned of any faithful Christian. 7 Practise of postles. Seventhly, by Apostles solemn practice of preaching, ministering the Sacraments in the Christian Congregation, and meditation of the Scripture. 8 Title given the holy-ghost Eightly, by the holy-Ghosts enduing it with a notable & peculiar title of the Lords day. 9 Practise of and the most p● Churches. By Apostolical, primitive, and all later reform Churches general and continual practice, from thence unto our times. 10 Iudgeme●● the most so 〈◊〉 all & godly l●●ned. By the judgement of the spiritual & most godly learned Teachers and Writers of the former and later ages. 11 Effects Gods blessing. By the witness of God's general and continual blessing of the practice thereof, with peace of conscience, joy of the holy-ghost, and sensible increase of knowledge and grace in all sincere Christians, that with soundness prefesse the Gospel every where. 12 Dislike and ●●●anation by ●e wicked and ●●sound. And last of all, by the dislike and opposition of the only most wicked of life, ignorant of mind, or otherwise unsound in judgement and doctrine.] The Observation of that Day is most necessary, and doth tie the Conscience to the end of the World. But such is the Observation of the Lords day, or first day of the week; and so confirmed in every point. Therefore, The holy Observation of the Lords day or first day of the week, is most necessary, and doth tie the conscience to the end of the World. The Proposition confirmed. For the first member: Look Section, 56, 55. For the second, third, fourth, seventh, and ninth: Look Sect: 61. For the fift and sixth: Look Sect, 58, 59 For the eight: Look Sect. 55, 54, 59, 60, 64. For the tenth, eleventh and twelfth: Look, Sect, 65. Proofs of the Assumption in the several members. The 1. There is no question of this point: but that Christ rose on the first day of the week. The 2. That Christ appeared 5 times on that first day of the week; 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 eleven: Mark. 16. 14 Excepting Thomas: Io. 20. 24. Wherein our Saviour doth comfort, instruct, authorize, and ordain the Ministers of the New Testament, and gives 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 Christ's appointment: Matth. 28. 16. Partly for fear of the jews, not daring to assemble by day. Io. 20. 19 The day notwithstanding sanctified by Christ's five fold appearing; and the Disciples holy meditation & conference of and with Christ. The 3. That CHRIST appeared the second time on that day seven-night (Con●●●●ing, comforting, instructing, reproving) appeareth; Io. 20. 26, 27, 28, 29. Where it is said, after eight days (including and counting the day of Christ's resurrection for one of the eight, which is that day seven-night:) as if he should say the eight day after: by an hebraism. 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, jansenius, & Emmanuel Sa. upon these places. The 4. That the Apostles met upon this very day (the first day of the week, on the morning; Act. 2. 15) appears, because they met on the day of Pentecost. Act. 2. 1. with Leu. 23. 15. 16, called the feast of weeks. Exod. 34. 22. Which was the morrow after the Sabbaoth. Leu. 23. 16. 15. This also, the computation of Weeks between the feast of Easter, and Whitsuntide doth prove: For it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as if one should say, the fiftieth day. Act. 2. 1. because fifty full days, or seven weeks are to pass between the feast of Easter or Passeover (the day after which, Christ rose) and the feast of Whitsuntide or of weeks: Levit. 23. 15. 16. Exod. 34. 22. on which day the Apostles now met. For this truth, look the judgement of Augustine, de tempore ser. 251. Nazianzen apud Baronium: Leo Ep. 81. & Concil. Constantinopol. 6 Caluine, Beza, Piscator: with the Papists. Bellarmine de cultu sanctorum: 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 proved Sect. 15. 20. 34. 52. The 11. and 12. Is confirmed by palpable experience: and apprehended by him that either hath an eye, or winketh not: Look for these, Sect. 65. and the four last Sections also. To the Christian Reader. MAny matters (Christian Reader) called into question at this day, are offered to the view of the World; and not a few of them very frivolous and unprofitable: but there are also matters which doubtless cannot be denied to be of singular importance for the furtherance of our most holy faith and true Religion. And amongst the weightiest of these, there is almost none of greater use nor of more necessity to be understood, nor being understood to be more carefully observed 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 diverse, who (not by reason of any difficulty in this controversy, but) being led with the variable conceit of their own unsettled minds, do think diversly: and many such there are who do speak and wright thereof so loosely, yea so profanely, that if their opinions were embraced among men, there could nothing but Atheism and irreligious behaviour grow up thereby and abound. Sundry of these points this Treatise following doth with great diligence lay open unto thy consideration; and withal setteth down plentifully a true and right resolution of this matter. Namely, that the first Day of the week (called Sunday, as before said) is in a peculiar regard, the Lords day, and sanctified to the performing of the solemn worship of GOD, upon the grounds of Gods Moral or perpetual law in the fourth Commandment of the Decalogue; And by the special will of Christ establishing it through his Apostles practice & doctrine to the same purpose, instead of the jews Sabbaoth. Which Assertion certainly, if it were well received and believed, would make very effectually to the great increase of godliness, and to the cutting down of much sin and impiety; which even by means of the ignorance and neglect hereof doth every where overflow. The Lord in his good time will dispel the errors and vanities of ungodly men, and will advance in greater beauty the kingdom of his son Christ, by dissolving the works of Satan, and treading under foot all his malice. In the mean while, it behoveth the servants of God to be vigilant (and nothing slack) in showing forth the wisdom of Serpents, aswell as the simplicity of Doves: That they being wise in the truth, may cause the same to shine among others in these evil days; and yet withal in their innocency may find favour not with God alone, but also with men. Read, try and hold fast that which is good: and the Lord give thee understanding in all things. Farewell. PROPOSITIONS tending to prove the necessary observation 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 controversy. Secondly, of the arguments and reasons for the truth. And last of all, the answer of objections. 2 There be two different judgements concerning the Sabbaoth: the one in extremity, the other in the mean. 3 The judgements, or rather the opinions, standing in extremity are extremely opposite and contrary: and they are holden by men of such quality, as are otherwise branded with the note of infamous heresy. 4 The one extreme is of them, who hold: that there ought to be no Sabbaoth or difference of days, nor any certain time or day appointed for rest, and public meetings for God's service: but to leave it as a matter merely fre● for every one. 5 They allege for themselves, 1. That the fourth Commandment ●anchius de oper. redempt. li. 1. ca 19 fol. 608. Vrsinus Cathech▪ ●art. 3. ad quaest: 103. fol. ●79 Rogers display of ●he Family of love ●n a confession of one of that sect §: ●0. is merely ceremonial. 2. The Christian liberty: whereby we may, where and when we list, worship & serve 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 serving God. 3. They allege Scriptures: as Colossians, 2. 16. Galathians, 4. 10. Romans, 14. 6. Matthew, 12. 8. 6 The Authors of this lose opinion are the Family of Lone, saith Rogers; and the Anabaptists, saith Vrsinus. 7 These men (saith Zanchius) abutuntur Scriptures, abuse Zanch. ubi supra. fol. 608. 611. Vrsin. ubi supra. the Scriptures, and conclude from them that which cannot be concluded: Whom he confutes, as also doth Vrsinus. 8 But to pass by this irregular sect, and salt which hath lost his savour; I say with him: Iniquum est & impium aut nullos esse, Zanch. Ibid. fol. ●12. aut qui sunt, contemnere. It is impious and ungodly, either to have no certain days of Gods public service, or to contemn those that are appointed and established. So teach (saith he) the Scriptures, the Fathers, and godly Teachers of our later age: and so doth the ancient received and approved custom and practice in all Churches, of all places, and nations confirm. 9 The other extremity of opinion, is of those who hold: that the jewish Sabbaoth of the 7. day in the week from the creation, is never to be abolished; being no less necessary for us to observe now, than it was ever for the jews. 10 They allege reasons drawn, 1. From the praecedence of the Sabbaoth before the law, and before the fall: the Laws of which nature are immutable. 2. From the perpetuity of the Moral law. 3. and from the large extent thereof appertaining to all. 4. From the perpetuity of the covenant, Exod. 31. 17. 5. and of the cause of the law which maketh it perpetual: which is the memorial and meditation of the works of God: which belongs unto the Christians, as well as to the jews. 11 These reasons in themselves are good: but, being misapplied to the establishment of the jewish ceremonial Sabbaoth which was a shadow of things to come, and is abolished: Conatus eorum tanquam pestilentissimus (saith Musculus) Muscul. Loc. c●m▪ part. 1. fo. 14● est retundendus: their endeavours as being most pestilent are by all means to be suppressed; Both because (saith he) they obscure the glory of our Saviour by rejecting the Lords day, and bringing Christians as much as in them lies, under the yoke and slavery of the Mosay call law again. 12 The Authors of this unchristian opinion: are either jews as a Vrsin. Cath. in praecept. 4. ad quaest 103. fol. 7●7, 76● Vrsinus saith: or Ebion and Cherinthus as b Jrenaeu●. l. 1. c 2● Irenaeus, and c Epiphan. heres. 3● Epiphanius witness: or Sabbatary Christians; as d Muscul. loc. part 1. fol. 145. 146. 14● Musculus & e Beza. Thes. Genevens. c. ●9. §. 15 Beza say: or Anabaptists as f Grysaldus Perus●● Haere●●cor. n●minibus. Titul● Sabb●tarij. Grysaldus Perusinus (a Papist) doth report; and are confuted by Musculus, Vrsinus, and g Bellar: Tom: ● li. 3. de cultu san●● cap. 10 Bellarmine. 13 The judgement standing in the mean, is of such Churches and persons (from the Apostles age to ours) as withal professing the truth and soundness of the Christian faith, have in all times & places, without interruption, question or gainsaying kept holy, and established the Lords day, being the first day of the week from the jews Sabbaoth. 14 And these are either primitive or later: wherein by the way we will consider of the middle or neuter sort: between the primitive and later: namely the Papists, and their judgement. 15 The ancient primitive, and orthodox Fathers, both Greeks and Latins, do with one mouth certify us of these sour things touching the Christian Sabbaoth day. 1 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: colonians par● 9, cap 9 The original thereof: which they say was first established by Christ's own 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 resurrection of Christ our Lord (who rose upon that day) & of his triumph over death and hell. 3 Ignatius & justinus ubi supra Irene: li. 4. c. 19, 20, ●2, 33, 34. D●onysius Cornithacus apud Euseb. Eccles. h●st. i. 4, c. 23. Origines hom. 3, in Exod: & contra Gelsum: li. ●. Cyrill: in joan: li. 12. c. 58. Tertullian: Apolog. ca ●9 Idem de idol: Hieronym. in vita Paul. Idem Epist. ad ●ustoch. Ambros. serm. 62. Augustin. Tract. ●. in joan. Gregor. l. 11. Epist. ●. council colour. part 9 cap. 9 . Their honourable testimony, general approbation, and continual practice or sanctifying of the same in their several times. 4. And lastly their effectual establishment thereof by all laws: a In decret. de consecrat. dist. 3 can. ●. & ●●. Decretal. ●it. de ferij●. ca ●. Council Laod●c●●. c. 49. Concil. Ag●th●s. ●. 47, council A●t●siod●r. c. 16. Concil. Aurclianeus. c. 27. Concil. Constantinop. 6. c. 8, Synod. Augustens'. c. 18. Conl. Mogunt. Can. 25, 14, 36, 37, 61. Tru●an can. 19 Ca●lone●s. c. 18. Matiscon: 2. c. 1. canc. l. Parsiens. lib. ●. cap. ●0. Coloniens● part. 9 ca 9 Arelat. ●. cap. 16. T●ro●ens. 3. ● 40. Rh●mens. cap. 43. Book of the Injunctions of ●e Church of England: anno 1. Eliz. Ini●●. 20, 33, 38, 6. Book of advertisements. pag. 8. b. 1. Canons 15, 1. fol. 14, 15, 21, 24. Canons. 1603. can. 34, 44, 45, 46 ●7, 59 Canon: b In cod. lib. 3. Tit. 1●. de ferijs. Leg. 3. Theodosijs. & ●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 Civil: and c Canutus Law. Lex 14, 15. Edgar's Law Act. and ●on elit: 15●6. fol. 14. a Law anno 27. Henrc. 6. cap. 5 Acts of Parliament of Scotland since King james the ●. 20. Octob. 1579. cap. 3. King james the 1. his Proclamation 1603, against the profaning of the Sabbath. Common (as we term them) especially in this famous Island of great Britain. 16 The Papists coming between the primitive and later purity (like a nettle growing between two roses) as they kept (among other things) the letter of God's word, the matter of Baptism, and doctrine of the Trinity: so have they done (as they received from hand to hand in their several times) the time & doctrine of the Lords day. And yet as every truth that hath passed thorough their hands in that their general defection from the faith & foreprophesied Apostasy: So this also of the Christian Sabbaoth Catech. Rom. part ●. in 3. precept. ●ct. 21. Cataneus ●n ●ath. Rom. fol. 234 ●anis. Cathec. c. 3. ●11. fol. 84. Vau. ●●athec. c. ●. fol. 53. elisius de 3. prompt. 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 cistern. 17 For touching the time thereof, they evidently profane it by ᵈ horrible idolatry, will-worship, masse-worsh, bread-worsh▪ Saint-worship, Image-worship; and other mysteries of their Antichristian hypocrisy. As also by their impious ● permissions of servile labours, as butchers, bakers, fishings, mending and repairing bridges, highways, Churches, teaching profane Arts and liberal sciences, Lawyers, studyings, writings, and informing causes even for gain, fairs and markets: as also their teaching of the lawfulness of vain and wicked recreations and pastimes, as sword playing, carding, dancing, fiddlers music even for gain: and almost whatsoever is confirmed by the divers custom of every place, or indulgenced to them by the Pope's large licence. 18 And neither hath the doctrine of the Christian Sabbaoth escaped free from their corruption. For albeit with one mouth they acknowledge rightly, 1 Cathech. Rom. part. ●. in pracept. 3 sect. 4. 14. fol. 319. 322. H●sius. Confess. Petrie v. fol. 300. c. 79. Rhem. Test. in Apec. 1. 10. . That the Lords day was by the Apostles themselves established: and that (as * Felisius foe 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 do say) Dominico ●ussu: by Christ's own commandment, 2 Cath. Rom. fol. 322. in 3. precept. ● 14. Bellar. Tom. 1. de cultusanct. l. 3. c. 10. 11. Felisius fol. 290. Rhen. in Apoc. 1. 10. Vaalx cath. c. 3. fol. 51. Ribera. in Apoc. 1. 10. . That this was done by them in the memorial of Christ his resurrection. 3 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. Revel. 1. 10. do manifestly confirm this day. 4 Bellar. Ib d. c. Io. 11. Stella in Luc. 14. fol. 11●. a. . That it is a day above all other days to be esteemed. 5 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 observation thereof is, juris divini, pars cultus divini; and doth tie the conscience: yet all this they affirm; to conclude here hence their Churches false unlimited authority without the word of God: and that the observation of this day, neither is juris dinini; nor yet doth tie the conscience otherwise, then as it is commanded by the Church: and so by consequence is but a mere tradition of unwritten verity. For they say it hath no commandment of God, neither Legal nor Apostolical. 19 The latter sort of Orthodoxal Churches and persons are such, as commonly are termed of the Protestant profession. Who being led by the self same spirit & word of God, 1. Cor. 13. 12. Phil. 3. 15. and yet being men, whose degrees of knowledge are limited and different: do in the most material points consentingly agree, in certain circumstances differ, each one abounding in his several sense. 20 The material points, wherein they do all of them generally agree touching the Lord's day, are chiefly these; 1 Muscul●● Loc. vol. ●. in 4. precept. 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 prelect. 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. 100LS.▪ Hyperiu● 〈…〉 1. Cor. 16. 1. 2. Pezelius Argument, part. 3. fol 169.▪ Sadiel. contra artic. ab●●rat. & resp. art. 49. fol. 500 ¶ 2. Tom of Homilies. fol. 258 the first part of time and place of Prayer. ¶ Nowell: Catech. 〈◊〉. fol. 95. 96. ¶ deering's 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 Commandment is partly moral and perpetual: and partly ceremonial proper to the jew, and quite abolished. 2. That the ceremonial of that Law stood 12. & 3. Bullinger: ●●●sculus & relequi ●●rd omnes locu ci●●●●. in the seventh days rest from the creation; the strictness of that rest; the shadowing of Christ to come and rest in the grave, which was performed on the Sabbaoth day; and jewish ceremonies and sacrifices tied unto their observations of it. 3. That the public worship of God, preaching and hearing of the word, administering & receiving of the Sacraments and prayer, together with the works of mercy, giving rest to Servants and to cattle upon a certain and defined day (to which some add the limit of the time; one ** Martyr. junius: Hemingius: F●lke: Perkins: Babing●on. Vbi supra. Musodus Iludem fol. 146. Beza confess. 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. Nowel's Cathech. fol. 99 〈◊〉. 12. fol. ●12. Idenin Matt. 10. f. 9●. Book of Hom. fol. 258. 〈…〉. day of 7.) is the moral of the fourth Commandment and of the law of Nature belonging to us, as well as to the jews. 4 Bez●. The. Gen●●. c. 39 §. 12. fol. 84 I●em arnot. ●● Reu. 1. 10. Zanchevede redemp. fol. 6●0. a. b. Clemative: loc come. part. 2. fol. 61. v. Visin●● 〈◊〉. part. 3. 〈◊〉. 103 fol. 767. junius prae●●●. ●● G●n. 2. 3. fol. 63. P●●cate●. ●n ●bserua●. ad Gen. 2. 3 & Cath●ch. f●l. 100LS. Saddest. Hem●ngius. Pezelius: Fulke: Perkins: Babington. ubi 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 themselves translate the jewish Sabbaoth into the Lord's day. 5 Bullinger. Pezelius. Martyr. Musculus. Beza. Zanchus. Chemnitius. junius. Piscator. & rel quiserè 〈…〉. Item vid. plura hac dere ●s●a se●●ione 58. . That this translation by the Apostles, is to be proved and concluded directly out of those places of Act. 20. ●. 1. Corm 16. 1. Reu. 1. 10. 6 Bull●nger. Martyr. 〈…〉. Th●●. Pi●cator. Pez●lius. Fulke book of Homilies, etc. v●● supra. Hyperius in Hebr. 7. fol. 327. Gualther in Act. 10. 7. fol. 259 Aretius in A●oc. 1. 10. F●x 〈◊〉. . That this alteration was therefore made both to put a difference between the jews and Christians: as also in memorial of our saviours resurrection. 7 Zanch. de Redemp. fol. 610. 628. 629. 630. 632. Bulling. Dec d. fol. 128. 129. 〈…〉. 4. fol. 702. 703. 704. Holuetica 〈…〉. l. ●. 2. Tom. fol. 260. Perkins pr●●l●● fol. 231. 〈◊〉 Synops. fol. 429. 430. Zepperus dep. litera eccle●. 〈◊〉. fol. 94. 95. 96. 97. 98. Ho●per on Command. 4. fol. 45. Babington in co●. 4. fol. 171. . That the primitive Church's Fathers and Christian Princes, did in their several times always observe and cause to be observed the Lords day with all holy solemnity and godly reverence. 8 Brentius in Levitic 23. 2. Bu●●r in Mat. ●2. fol. 112. H●rm. confess. ●. ●6. Gualther in Act. 20. 7. Hom. 132. Zanchius de Redempt. fol. 610. b. . And lastly, that the Lords day is by no means to be contemned, but hath well and rightly been observed by themselves and others heretofore from the Apostles, and hereafter to the world's end, above all other days; seeing it is the received and confirmed manner: the which must needs be better and more fit than any. 21 This harmony of judgement in so many persons of so great excellency and worth, and that according to the Scriptures in these conclusions, albeit I gainsay not, but there may be found among the double of the ruins of God's Image, men of so palpable absurdity and nothingness of common sense, that doubt not to sway against them all: and with one negative to batter their authority & weighty grounds: yet be that far from every sober mind and honest heart. Such Ciphers of men do open but a gap, to cast off any thing never so fondly concluded by the godly learned, to bring in novelties, and to make an Idol of their own conceits: and thereby manifest unto the world their poverty of knowledge, of judgement and of conscience: which kind of sickness argueth plain giddiness of head, profaneness of heart, and a schismatical, private, and prepared spirit to any headless error or brainsick heresy. 22 The points of difference among the godly learned, do stand in three distinct questions: the one depending on the other: First, whether the keeping holy of the seventh day, or any one day ofevery seven, be part of the Moral law of God, and be perpetually to be observed. Secondly, whether the Lords day, or first day of the week (called commonly our Sunday) be established iure divino: by the will and ordinance of Christ, in stead of the jewish Sabbaoth, and do tie the conscience. Thirdly, whether the Church of God might have 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 uncertain day: or whether it be not of necessity to be continued to the end of the world. Some there be that affirm, and other some deny. 23 The Tenants of either side, for as much as they are both of most reverend mention, and blessed memory; and yet between an affirmative and negative of the self same thing there can be but one truth (which we are commanded diligently to try and follow) I will propose their difference, with as much sincerity & truth, and dissent from that which seems the weaker, with as much modesty as I may. 24 And do profess myself in this point of the more strict part: yet with subjection to the spirits of the Prophets in the Church of God. Being ready to yield to any man that will refel my reasons and instruct me better: having (by God's mercy) learned in modesty to judge of myself and others, and to follow the truth in love & peace, as in the presence of the judge of all the world. 25 The ground of my persuasion is the evidence of Truth appearing to my conscience, being chained to the judgement of the present Church of England (of the which body I rejoice I am a member). The which kind of motive is to me of double force: I say the authority of the visible Church of God, being joined to the truth: which is no less weighty with, than it is light without the truth of God. It is contained in the second Tome of Homilies, the which is mentioned in the book of Articles. 26 And this mention of the differing judgements of most reverend men, agreeing in the substance of Religion, is not proposed to set them together by the ears, or to try the titles of either sides authority (For how should one escape the note of insolence and pride, and want of humble charity and sober wisdom): But only to acquaint the Reader with the needful grounds, and simply to propose this matter, as rather seeking truth then victory or cause of wrangling. 27 Neither doth this difference of judgement prejudice the doctrine of the Gospel. For, by the one part, the jew gets none advantage, seeing they utterly renounce their legal Ceremonies, strict rest, and seventh day (counting from the Creation): Neither the Libertine by the other, seeing they make it moral and perpetual to observe set days, and themselves have always kept the Lords day holy, counting it impious to profane or break it by contempt or negligence, until the Church hath greater cause to alter it, than the Apostles had to appoint it, and command it. 28 Nor of this division (or the like) hath the deluded Papist any thing to boast. For if they speak but one half word herein, we will presently entreat them to keep them on their dung hill; and first pull out the beam from Bellarmine Bellarm: Tom. 1. lib. 3. cap. 10. d● cultu sanctorum Tolet: Instruct sacerdot. li. 4. ca 24. fol. 542. Perkins: problen tit. d●●s fest●. fo. 231. Chemnitius loc: come. ●ars secunda ad 3. precept. fol 61. 62 and tolet's eye: who sway with Thomas and Caietane against the stream of Scotus, Soto, Abulensis, and the other Schoolmen, about this very matter of the Christian Sabbaoth. So might we deal with them in matters of controversies; for there are few or none depending between them and us, wherein they differ not among themselves, and like the four winds blow in one another's face. Ask Bellarmine's three Tomes whether I lie or not, and ask withal where is the Catholic unity they boast of. 29 But you shall observe (about this controversy of the Lords day) the former sort & company of reverend & godly Writers (for most part) living in the times next above us, of the more remiss and weaker judgement: and the later, of the more sincere and strict; God (as it were) rewarding the diligence & pains of every age, with the revealing of some part of truth: and always fiery and piercing wits omitting nothing to oppose or to defend the truth; which by tha● means hath by degrees been manifested. The which thing as he did to them in other times before, revealing to them sundry truths whereof their Predecessors never were acquainted (each faithful one professing purely the holy truth he saw) so dealt he with the primitive Fathers in their several times, and so (perhaps) will do with them that follow us: so hath he done unto this age of ours: and as he hath revealed sundry other truths; so also this of the Christian Sabbaoth. 30 The occasion of this difference in the former, was the opposition, that they bore against the Papists, the main and only adversaries (in a manner) of those times: who imposing on the conscience a necessity of all the rabblement of their superstitious and Idol days, and the like Will-worships and mere human Traditions by the Church authority: Our reverend Writers oppose to them again the Christian liberty: Caluin: Bullinger: B●●ter. Brentius: Chemnitius. Vrsinus: etc. by the which liberty (say they) the Apostles and Apostolical Church altered the jews Sabbaoth into the Lord's day, by which the present Church may alter it (on just occasion) into another day: and by which we are freed (say they) from observation of all days, other than such as serve for necessary service of GOD, and order in the Church. 31 The later judgement doth arise from the opposition of another kind of Adversary, clean differing from the Papist. I mean the Atheist, Libertine and carnal gospeler (inseparable vermin of every established and slourishing free Church, arising chiefly from the sweat and rankness of plenty and prosperity, and absence of the Cross): for as the one is choked with the smoke of superstition, and is prodigious in the number and quality of days and other Ceremonies; so the other is drowned in profaneness, and break the cords and bands of God himself asunder, and will not have the Christ of God ro reign over them. From hence, the later writers (abounding in another sense) press Beza, junius, Piscator, Rollock. Fulke, etc. a necessity of a Christian Sabbaoth, and so do differ from the former: Necessity compelling thereunto. For as the Papist blotteth out the 2. Commandment, and saith it is but ceremonial, * Catharinus li. de imaginibus: apud Bellar. tom. 1. li. 2. de imag. cap. 7. Beza: thes. Genev. ca 36. §. 15 positive and temporal; even so the carnal gospeler (straining the bands of Christian liberty till they be burst) blotteth out the fourth Commandment, and saith it is but ceremonial. Why might not now the Atheist and perjured person blot out the 1. and 3. and like wise say, they be but ceremonial? 32 And so having unfolded the state of the question; and spoken of these other needful circumstances: I will proceed to establish the truth of my persuasion, and then will answer the objections. 33 The first member of the truth, in this controversy, is this: That the keeping holy unto God, of one day of the 7. of every week, is apart of the Moral law of God, and by all Christians to be observed to the end of the world. 34 This proposition is affirmed by a Vide annotata ad §. 20. Bullinger in Rom. 14. 5 Musculus, Martyr, Beza, junius, Hemingius, Bucer, Wolphius, Piscator, Rollock, Fulke, Perkins, Nowell, Babington; and by the Church of England in the 2. Tom of Homilies. But is denied by some others; by affirming that the Church may alter the observation of the seventh day into the number of the 10. or 14. or any other day, as just occasion is offered. 35 The affirmative is proved by these Reasons. The first Reason: because the observation of the seventh day, is of the law of Nature, whatsoever is found in the fourth Commandment appertaining to the law of Nature, as a thing most godly, most just, and needful for the setting forth of God's glory, it ought to be retained and kept 2. Tom of Homil. fol. 2● Martyr. I. oc. class. 2 sect. 2 junius prae●ec● Gen. 2. v. 3. 63. Musculu Loc. come. part in 4. precept. ● 147. of all good Christians. But in the fourth Commandment is found the observation or keeping holy of the seventh day, or one day of the week, as a thing most godly, just and needful for the setting forth of God's glory. Therefore it ought to be retained and kept of all good Christians. This argueth the Church of England: Martyr, junius & Musculus. 36 The second argument stands in this: because as there must be a certain place, so also there must be a certain time for the public exercise of Religion; without the which (saith Bullinger) the external worship cannot be performed unto Bulling. Dec serm. 4. fol. 1 Caluin. inst a ca 8. §. 32. God: but all would run (saith Caluin) unto speedy and inevitable ruin and confusion. Now for defining the proportion of time, who can better proportion it then God himself? who in the time of man's innocency blessed the 7. day (that is; did destinate it to his service) and in the Moral law prescribed it to the Jews: who better than the Son of God, Book of H●● 2. Tom. fo● 260. and his inspired Apostles, who did apportionate unto his Church one day of seven; as 1. Corin. 16. 2▪ Therefore by this reason it seemeth, that the seventh day is perpetually to be observed. 37 The third Reason. Because the observation of the seven day conformeth us unto the Image of God, of Christ, and his Apostles; who always rested the seventh 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 God's holy Image in us in that point. This Image of God is proposed in the fourth Commandment [For in six days.] Therefore to conform ourselves to the Image of God, we are to keep holy the seventh day: and not to do it, is to destroy that part of God's Image in us. 38 The fourth Reason. Because the sanctification of the seventh day, conformeth us to the Image of Adam's holiness in his integrity: to which, albeit we cannot perfectly attain in this life: yet we are to strive unto it, because he was Zanchius de eribus creation. part. 3. lib. 1. p. 1 fol. 480. created to the Image of God, holiness. Therefore to strive unto the Image of Adam's holiness, we are perpetually to observe the 7. day holy unto God * as Adam did. 39 The fift Reason. Because the end of the 7. days observation seator in Ge●●s. 2. 3. Dec●●g: Lect. 29. ● Heb. 4. 10. is perpetual, namely to worship God, and to profit in his knowledge. Therefore the observation of the 7. day must also be perpetual. 40 The sixth Reason. Because the same necessity is unto us, that was to Adam, the patriarchs, and the Jews, to keep holy a 7. day. The same necessity in respect of God, who requires of us no less proportion of service, than he did of them. In respect of God's Church, the which needeth no less proportion ●illinger Decad. Iserm. 4. fol. 5. of order. In respect of our souls, which need no less proportion of means to be instructed and sanctified: In respect of the bodies of ourselves, our servants, and our cattle, that also need no less proportion of rest, than they. Therefore the 7. days holy rest is of necessity to be observed. 41 The seventh Reason. Because the observation of a longer distance than a 7. days rest, would prove injurious to ourselves: our souls: our bodies: the souls and bodies of our servants: and the bodies of our cattle. For seeing God hath given such a portion and proportion of time to us and ours to serve God, and be profited in soul and body: as it was Gods double mercy to grant it, so it would be a double cruelty to with hold it, or deprive us of it. 42 The eight Reason. Because it derogateth from the wisdom of God, of Christ, and his inspired Apostles: who proportionating so much time unto our rest, so much unto God's special and public service, and so much even to the labouring servant and drudging beast, as knowing what was fi●test for every one; it being measured out by Gods own indulgence according to their strength: If the Church should break this proportion, and alter it to the 10. or 14. it could not but commit much error, both in crossing of God's heavenly and most perfect wisdom 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 we turn that day into a curse which God hath blessed: But God sanctified and blessed the 7. day, both in the law of Nature, and Moral law; both before the Ceremonial law, and out of it also. Now it is in his only power to abrogate the observation of the seventh day, that sanctified it: but God never abrogated the 7. days observation. Therefore we are perpetually to sanctify the seventh day. 44 The tenth Reason. Because the fourth Commandment of sanctifying one day of 7. is not Ceremonial, but Moral and perpetual: which Christ destroyed not. Mat. 5. 17 which the Apostles established. Rom 3. 31. This point is proved by 6. Reasons. 45 First: whatsoever Law was peculiarly written with the singer of God, and that in stone: and that two several times immediately delivered by God as no other laws judicial or Ceremonial were, and even put into the Ark of God with the other 9 Commandments: (these circumstances implying their permanency even under the Gospel, and the denial of any power but Gods to blot them out) is as perpetual as other Laws so written & reserved: But, so was the fourth Commandment written and reserved; no Ceremonial or judicial being so. Therefore the fourth Commandment is as permanent as the other nine. 46 Second: That law, that was established before Christ was promised or needed to be promised, cannot be Ceremonial or have reference to Christ to come. But the observation of the 7. day was established before Christ was promised: Therefore the observation of the seventh day is not Ceremonial: but of the law of Nature, Moral and perpetual. 47 Third: It implies a plain absurdity, to think that the wisdom of God should write, in two Tables of stone, 9 moral laws, and but one ceremonial. Therefore to take away this absurdity, we must conclude it to be uniform with the rest, and moral as the rest. 48 Fourth: The moral law is Gods constant and perpetual Covenant & direction of good works. The perpetual Covenant 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 law of the perpetual Covenant and direction of good works would be abolished. 49 Fift: From the Reasons of the observation mentioned in the 4. Commandment. For albeit there are sundry reasons in other places which God giveth as proper to the jews, wherefore they should observe the Sabbaoth, (as 1. their deliverance from the slavery of Egypt, Deu. 5. 15. 2. that it was a sign that the Lord sanctified them and was their God: and therefore it is called a sign to you and your generations. Exo. 31. 13. Ezec. 20. 12. 20.) Yet in the 4. Commandment, he giveth reasons only common to us as well as unto them. Exod. 20. 11. As namely, 1. conformity to God's Image; which is no less proper to us. then to the jewe. 2. Memorial of God's creation; for which benefit the patriarchs before & the christians since are no less bound to be thankful unto God, then was the Iew. 3. Rest, of ourselves, our servants and our cattle; a common necessity to us, as it was to them. Therefore this Commandment seemeth moral and given unto us aswell as to the Iew. And seeing the Reasons of this 4. Commandment do urge us aswell as the Reasons of the 2. 3. & 5. commandments, why should not this commandment tie us to the observation of it, as well as the other? and why not Christians as well as jews? 50 To which, I will add the circumstances notable in this Commandment above all others. 1. That there is no Commandment, except the 2. (as our reverend Master Greenham noteth) in words larger, or in reasons fuller than this of the Sabbaoth. Which two Commandments the Lord did know would most of all be withstood, as being most contrary to the wisdom of the flesh: the one opposed by excessive superstition, the other by immoderate profaneness. 2. The precepts of the fourth Commandment are both affirmative and negative: which in the other are only affirmative or negative. 3. There is prefixed a Memento (remember) Exod. 20. 8. which note is not prefixed to the other: and is a note (as Caluin, Musculus, Zanchius and others teach) of especial observance, requiring more than ordinary attention and heedfulness of practice. 4. No such particulars, or so many as in this one: 1. of the persons to observe it [Thou; thy son, and daughter: Man and maidservant: cattle and stranger.] 2. of the reasons: God hath given us six days. It is the Sabbaoth of the Lord, thy God. The Lord in six days made the world, and rested the seventh. The Lord hallowed the seventh day. 3. Of the works: one negative, excluding all. [Thou shalt do no manner of work.] one affirmative, excepting the works of the Sabbaoth. [Keep it holy.] The which circumstances, seeing they were set down and made observable and notable to us by the unspeakable wisdom of God, and placed in the centre (as it were) of the other 9 moral Commandments: undoubtedly the Lord would never so vehemently have persuaded flesh and blood to this, by so many circumstances above all other, had it been only ceremonial, and not also moral. And so much of the first question. 51 The 2. question of this controversy is this: Whether the Lords day or first day of the week (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) be established iure divino, by the will and ordinance of Christ, in the stead of the jewish Sabbaoth, and do tie the conscience? 52 This question is affirmed by Beza, junius, Piscator, Rollock, Hooper, Fulke, Perkins, and the book of Homilies and Locis supra citatis. others: But is denied by some others. 53 The Papists also are at odds about this very point. For a Tolet. Instruct. sacerd. li. 4. c. 24 fol. 542. Scotus, b Perkins. problem: Tit. dies Festi. fol. 231. Panormitan, Angelus, Sylvester, c Felisius in mandat 4. fol. 292. Felisius, d Bellarm. Tom. 1. de cultu sanctorum. li. 3. ca 19 Soto, Lyranus, Abolensis: and generally all the e Chemnitius Loc. come. part secunda ad precept. 3. fol. 61. a. b. Schoolmen do affirm it: But the Rhemists do utterly deny it. And Tolet and Bellarmine, do pitifully fall upon the Schoolman's bones, and utterly defy that sentence. 54 But the affirmative, which I have undertaken here to defend, is confirmed 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. Command, and 2. Propriety: and therefore Revel. 1. 10. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Lords day: as being Lord (that is the Owner and Commander) of that day. Now, in that Christ is the Lord, that is the Commander; I conclude, Christ therefore commanded and ordained it: or at least in that Christ is the Lord, that is the owner of it, thus I argue: Therefore it must be consecrated to Christ his service. Wherefore, as when God the Father was Lord of the Sabbaoth, there was a Sabbaoth necessarily kept unto that Lord of the Sabbaoth: and so the Commandments, Exod. 20. 8. Esa. 58. 13. did tie the conscience: So also when the Son of God is Lord of the Sabbaoth: there must of necessity be a Sabbaoth day sanctified, and those moral commandments do no less belong to Christ, and tie the conscience of the Christian in the new Testament; then they belonged to God the Father, and tied the conscience of the jew in the old Testament. 55 The second Reason. From the Image of God which is in Christ, Io. 5. 1●. Whatsoever things the Father doth, the same things doth the Son also: But the Father sanctifieth a day unto the glory of his work of the World's creation. Therefore the Son doth also sanctify a day unto the glory of his work of the World's renovation. Again, Heb. 4. 10. Christ ceased from his works, as well as God the Father did from his. Therefore Christ is to have his Sabbaoth or rest sanctified, as well as God the Father. Again, Io. 5. 23. All men should honour the Son of God, as they honour the Father: But all men honour the Father with a day of holy rest and worship (in the old Testament) and it was a special part of his honour. Therefore all men must honour the Son of God, with a day of holy rest and worship (in the new Testament). Christ therefore being honoured by having 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. ministery, 1. Cor. 4. 1. Why not also with the Sabbaoth or day of holy rest? seeing he ascribes it to himself. 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 run after this tenor: the Lords Table. 1. Cor. 10. 21. The Lord's Supper. 1. Cor. 11. 20. The Lords Cup. 1. Cor. 10. The Lord's body. 1. Cor. 11. 27. 29. The Lord's death. 1. Cor. 11. 26: So it is not vainly but most properly said. The Lord's 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 follow a more ample sanctification. But the rest of the Son of God is a greater and more excellent, by how much the work of Redemption is greater and more excellent than the work of creation: Therefore the rest of Christ from his work is the cause of a more ample sanctification of the day of his rest or Resurrection, which is our Lord's day, Apoc. 1. 10. Again, If there be the same cause and reason of sanctifying that day, on which our Saviour Christ accomplished our Redemption and restitution of the World, as there was of sanctifying the day in which the Lord rested from the creation of the World: then a day in memorial of the later ought as necessarily to be observed and sanctified, as the day was in memorial of the former. But the same cause or reason remaineth (whether we respect the rest of Christ, as well as the rest of the Father. Heb. 4. 10. Or whether we respect the glory of Christ, as well as the glory of the Father: Io. 5. 23.). Therefore the day of Christ his rest or resurrection (which is our Lord's day) is no less necessarily by us to be observed then the former Sabbaoth of the jews. Briefly thus: If the very rest of God the Father be alleged 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 tie the jews conscience to the sanctifying of the jewish Sabbaoth: Then the very rest of Christ may be alleged as a just cause, to tie 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 Apostles ordinances, commandments and constitutions are the commandments 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 God's service were led by the holy Ghost into all truth, and could not err. But the jewish Sabbaoth (in practice) was altered, and the first day of the week established and ordained for the Christian Sabbaoth, by the ordinance, constitution, and commandment of the inspired ♌ Apostles. 1. Cor. 16. 1. 2. As I have ordained, so do you: which words, say BB. Hooper and Piscator, do plainly imply a commandment: as the words, I have ordained, do imply an Apostolical ordinance. Therefore the Christian Sabbaoth or first day of the week was (in practice) ordained and commanded by jesus Christ himself. 58 The fift Reason: Is drawn from the evidence of scriptures plainly declaring that the Lords day was both ordained and practised by the Apostles & Apostolical Churches (to whose examples our Churches & Christians are and aught in all godliness to be conformed). The places are a Chrysostom, ●ed●, Gualther, Aretius, Beza, Geneva note Lyra, Erasmus, Vatablus, Emmanuel Sa. Rhemists in hunc locum. Chemmnit. Martyr, Zanchius, Vrsinus, Pisc●tor, junius, Pez●l●us, Fulke, Babington, Perkins, Zepperus: in loc●s citator. Marlorati Enchiridio● Tit. d●es dominicus. Bucholch. Chron. ● proleg. f. 22. Bellar. ubi supra. cap. 11. Act. 20. 7. b Chrysost. Ambr. Hierom. Re●●g. Pr●masius. Theophilact in hunc locum August. epist. 119. cap. 13. Beza. Bullinger. Martyr. Aretius, Pezelius, Gualther Geneva note, Lyra. Erasmus, Vatablus, Emmanuel Sa. Rhemists, in hunc locum Chemnitius, Zanchius, Vrsinus. BB. Hooper, Piseator, Zepperus, junius, Bucholcher. Marlolorati Enchir. Fulk Book of Homil. Babing. Bellar. Felisius, Cathec. Rom. locis citat●. Sutcliffe in●tit fide●. fol. 11. 1. Cor. 16. 2. c ●lemens. ●an. Apostol. Ignatius, justinus, Tertullian Clemens Alexand. Orig. Athan. Ambr. Hieronym. August. Gregorius Magnus, Leo. Hylarius, Occ●●ne●ius, Primasius, Ans●●●. Martyr, Bulling. Beza, junius, Chemnitius, Zanchius, Sade●l, Vrsinus, Pezelius, Heming. Piscator, Aretius, Bucholcher. Marlorati Enchirid. Book of Hom. Fox, Fulke, Babington, Perkins, Sutcliffe. Geneva 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 beside) expositors. 1. Fathers, Greeks' and Latins: 2. Later writers Protestant and Papist: without disputation or denial. The conclusion of this reason is; Therefore the observation of the Lords day is no Tradition or unwritten verity, or doubtful ordinance, but hath clear ground and warrant of the word, and so doth tie the conscience. So also do the duties and circumstances that out of these places may clearly be concluded. As namely, 1. That it was named, by an inspired Apostle, the Lords day; which is as much to say, as the Christian Sabbath. Reu. 1. 10. 2. It was ordained also and established by an inspired Apostle, not lightly, vainly, or erroneously, but commandingly with Apostolical 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 usual 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 john was: (and that above 40. years after, Reu. 1. 10.) 6. That day the word preached: the Sacraments administered & Prayer. Act. 20. 7. & 10. 16. 7. That day the works of mercy and collections for the poor. Act. 20. 10. 12. 1. Cor. 16. 1. 2. 8. That day they rested from the ordinary labours of their calling. 1. Cor. 16. 1. 2. 59 The sixth Reason. Is drawn from the enumeration of circumstances notably falling out, (yet not in vain, but to some necessary purpose; nor yet by chance but by God's singular providence and appointment, as may appear by the greatness of the works) upon this day. 1. The resurrection & Rest of Christ upon this day. Luk. 24. 6. Heb. 4. 10. 2. Christ his first apparition to his Disciples upon this day. Io. 20. 19 3. Christ his second apparition to them that same day seven-night. Io. 20. 26. 4. The holy Ghosts apparition to them on that day. Act. 2. 1. 2. 5. The Apostles teaching & ministering the Sacraments on the same day. Act. 20. 7. 6. The Apostle john his inspiration and revelation 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 wilderness, the day of Christ's nativity & baptism; of the stars appearing at Bethlehem to the wisemen: of Christ's feeding 5000. persons, & the like. And from hence we may observe the practice of the Sabbaoth by the Apostles which hath coherence with these circumstances: To show unto us partly the probability that Christ did sanctify the 1. day of the week himself: and partly that it was his ordinance and will, that that very day should be sanctified by Christians. For, 1. when the Apostles, on this day, were gathered together for fear of the jews, Io. 20. 19 Christ then appeared unto them. Why so? Doubtless at that time above all others, to train them up in the sanctifying of the new Christian Sabbaoth day; and therefore also on this very day doth he inspire them and endue them with the holy Ghost. And note the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coacti, Gathered together; which implies a Church assembly: for it is a word of Ecclesiastical use and so applied, Act. 20. 8. and 4. 31. and 11. 26. and 13. 44. and 14. 27 and 15. 6. 30. 1. Cor. 5. 4. The Primitive is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Apostles second gathering together is performed on this day, the day seven-night after, Io. 20. 26. And then also Christ appeareth to them; and then is Thomas confirmed in the faith. Why the Apostles gathered? Why Christ appearing unto them? Why upon that day? but that they had learned of Christ to meet upon that day to sanctify it unto Christ: and that Christ might begin to verify his promise. Matth. 18. 20 3. The Apostles third gathering together, and they all in one place with one accord, which was that day seven weeks, Act. 2. 1. 2. after Christ's ascension, and then the promise of the holy Ghost came upon them. Acts, 1. 4. Then Peter preacheth, and the jews are assembled and converted. Why assembled? Why on that day? Why the holy Ghost? Why Preaching? why Conversion? 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 unto his Church. 4. The Apostle Paul's fourth gathering of the Christian Gentiles Church at Troas. And there he preached and administered the Sacrament, and cured Eutichus (a work of mercy) Act. 20. 7. 10. Here note, Paul tarried there seven days in all, vers. 6. That is, he tarried five days, and on the sixth day of his abiding there he preached, and ministered the Sacrament, and on the next day departed. ver. 11. Now why is not the public meeting with preaching & Sacraments administering which are Sabbaoth days works performed till the first day of the week? 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 week so precisely mentioned by the holy Ghost? Doubtless it was the Christian Sabbaoth: else all this circumstance had been in vain expressed and set down. 5. The Apostle Paul. 1. Corin. 16. 1. 2. ordaineth weekly gatherings: but why in divers Churches? why weekly? why the first day of the week, named again? why then a work of mercy? Doubtless all this was not in vain: it was the Christian Sabbaoth. 6. Lastly, the holy Ghost appeareth once again: to whom? to an inspired Apostle. Reu. 1. 10. But why? to enable him unto a sanctified work, most profitable to the Church, most fit for an Apostle, and most glorious to God: but why upon this day? and why doth he so definitely and significantly term this day even the Lords day? Forsooth, all these things are directly fitted to the Christian Sabbaoth: established by the will and ordinance of Christ, commanded and practised by the Apostles, and continued to the days of john the Penner of the Revelation. 60 The seventh Reason: Drawn from the bare example of the Apostles, admitting there were no Commandment 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 was by God the Father in the old Testament. 3. and therefore were in forty days space instructed by Christ. Act. 1. 3. in matter belonging to the Church or kingdom of God; like as Moses was forty days with God upon the mount, Deut. 9 11. As the Apostles therefore must needs be praesumed to be as faithful as Moses in all the house of God: so could they no more err in religious matter appertaining or tending to God's worship then Moses did. And therefore as the Apostles constitutions which are called Commandments of the Lord, Act. 15. 28. must needs tie the conscience. So their very practice and example in matters religious moral, ministerial, directly tending to God's public worship and solemn service, whose reason also implieth a continuance of practice (wherein they could nor err no more then in their constitutions and commandments) doth tie the conscience no less: and so we see the Apostle giveth such direction and command, as if his example were as currant and authentic as his own personal command. 1. Cor. 11. 1. 23. Phil. 3. 17. & 4. 9 Even as his commandments were of equal force with the commandments of Christ. So likewise we see the argument drawn from example of inspired & godly persons is forcible: as Io. 26. 19 Ma. 12. 3. 4. 5. Wherefore if the place. 1. Cor. 16. 1. 2 were no commandment tying or concerning us, or if the 4th Commandment of the moral decalogue did not perpetually command the keeping holy of a 7. day: Yet the bare example of the Apostles & their practice of keeping holy the first day of the week, being a moral duty tending to God's worship, and the reason thereof, implying continuance, doth tie our conscience, and is as a necessary and sufficient rule for us to walk by, to the end of the world. 61 The eight Reason: Is drawn from the circumstance of time: namely the continuance of it from the Apostles times to our time: Beginning 1. At Christ his twofold apparition on that day: & so proceeding. 2. to the holy Ghosts descension 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 command. 5. From thence forty years after & above, as the * Codoman. anno Christi. 55. & 93. Perkins Marmonia Biblior: anno Christi. 54. & 95. moors Tables anno: 55 & 97. Genebr. chronol. anno. 93 Baronius. Tom. 1 in anno 53. & 97. In the former year they say the 1. Epistle to the Corinth's was written: in the later, the Apocalyps: the distance of which time is above. 40. years. learned judge) to john the inspired Penner of the Revelation his Testimony and mention of that day. 6. Then down into the Ocean of the Fathers and Counsels, witnessing thereof in their several succeeding ages Greekes and Latins. Ignatius, justinus Martyr, Irenaeus, Origen, Tertullian, Basil, Athanasius, Chrysostome, Hierome, Ambrose, Augustine: and the rest before cited. Thesis', 15. Together with the Papists testimonies for their times, unto the practice of the times wherein we live. From whence I argue thus: That custom tending to God's public worship, having ground and warrant of Scripture, which was begun, ordained and practised at the first by Christ's inspired Apostles, and was never interrupted or intentionally profaned to this hour, 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 observation thereof must needs tie the conscience (for with what conscience may any Church or person break it?) and the questioning or breaking of it now, must needs prove a strange unheard novelty, & headstrong singularity, proceeding from a private spirit. But the former is true of the Christian Sabbaoth. Thereforce the later also must needs be true. 62 The ninth argument is drawn from the circumstance and universality of place: and custom of the true Churches of Christ in all places. It being practised; at first at jerusalem and Troas. 2. Then at Corinth and Galathia. 3. Then in Pathmos (and all Asia the less as is most probable.) 4. Then in the Grecian Churches, as appeareth by the Greek Fathers. 5. Then in the Latin Churches, as appeareth by the Latin Fathers. 6. And last of all in all reformed later Churches, both of Lutheran and Orthodoxal judgement. And no true Christian Church can be named that ever broke off the custom of this day, received at the first from the Apostles. The force of this argument stands in this: The Unity of custom, grounded on God's word, observed by Apostolical primitive orthodoxal & reform later Churches, in matter tending to God's public service, doth tie the conscience. The sanctifying of the first day of the week is confirmed by such unity of custom. Therefore the sanctifying of the 1. day of the week doth tie the conscience. The Mayor or former proposition is proved. 1. Cor. 1●. 16. and 14. 33. The Minor or assumption is already proved. Neither let any man object these reasons to be Popish which are drawn from custom, continuance of time & universality of place. For such reasons are most forcible, that have ground of Scripture (which the Papists have not) as neither have they continuance of time, or universality of place, if ye take away their cracking & facing out the matter. And the Fathers rightly thus fight against the sundry Haeritiques of their times, with these very 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 precept is perpetual 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 commandment of Christ and this of the Apostle: and incurreth that woe which the same Apostle denounceth on himself, if he neglecteth this duty. 1. Cor. 9 16. Now what is meant in this, for the Minister or public person to teach in season, but only to teach in the season appointed by Christ and his Apostles, namely on the public day of the Churches and Apostles practise, and customable meeting: which being proved to have been usual on that day, (as also the ancient Syriac translation doth plainly confirm, by adding these words unto the narration of their common public meeting for receiung of the Lords Supper, 1. Cor. 11. 20. When ye therefore are gathered together in die Domini nostri. On our Lord's day.) It followeth of necessity the Minister by teaching must keep the Lords day holy, and so by consequence, the people also by public and solemn hearing. For there is no public teaching can be presupposed without public hearing: no more than obedience is presupposed without command. 64 The eleventh Reason is concluded from the words of Matth. 24. 20. The which I can by no means overslip; For that I cannot be persuaded that jesus Christ our blessed Saviour, and the wisdom of the Father, did speak in jest when as he expressly & seriously commanded his hearers & disciples the jews, and those the ●lect and sanctified (for they only have the gift of invocation) to pray: That their flight might not be on the Sabbaoth day; Speaking of the time of sacking and eversion of Jerusalem: Now, if it had been Ceremonial, and abolished, they needed not have prayed, but have taken flight on that day, aswell as any other: without any scruple of conscience at all. Yea, it had been a sin for godly Christian jews to have made a needlesle conscience of a ceremony, forty years after the abolishing: especially the Apostles doctrine of avoiding the observation of jewish days coming between. Gal. 4. 10. 11. Coloss. 2. 16. 17. And last of all, it might seem vain in jesus 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 special day (the which the jews observed) and also in respect of the moral of the fourth Commandment (that is an holy observation of a seventh day unto God). Now the special day which the jew observed was ceremonial, and doubtless abrogated. Col. 2. 16. 17. But the genus or moral of the fourth Commandment, undoubtedly was not abolished. For john the writer of the Revelation (even after the sacking & overthrow of Jerusalem) brings in the solemn mention of the Christian Sabbaoth, under the title of the Lords day, as a common name received generally & so termed by the Church by a note of excellence, as peculiarly dedicated to the honour and service of God in Christ. 65 The twelfth Reason: Is drawn from the effects of the wisdom of the flesh, and spirit; and thus is framed. 1. That ordinance tending to God's public worship and glory, and man's instruction and building up in godliness and knowledge: The which is grounded on God's holy word, and practise of the holy and inspired Apostles: The which is liked of, approved of, and gladly practised with great spiritual comfort and profit, by the most godly, virtuous, zealous and sincere godly learned writers, Teachers and Professors of God's truth: must needs be according to the will and ordinance of God. Such is the ordinance of the Christian Sabbaoth. Therefore it is according to the will and ordinance of God. The proposition is grounded on 1. Cor. 10. 11. 15. & 14. 32. Mat. 13. 11. Dan. 12. 3. Psal. 107. 43. Io. 5. 20. Io. 7. 17. The assumption is confirmed on the evidence and truth of such effects in all the godly of all places, and times, since the Apostles to our times. And the serious and judicial Considerer shall observe them, both Ministers and people among us in this Land, (to go no further) to be the most religious, zealous, conscionable, and faithful Christians, and most of all profiting and growing in all grace and knowledge, that with conscience, delight, and diligence do effectually sanctify the Lord's day. 2. Again, That ordinance tending to God's public service and glory, and man's instruction and building up in godliness, and is grounded on God's word: the which is disliked, disputed against, cavilled at, withstood, broken and profaned by the most carnal, ungodly, irreligious, corrupt and vain persons: must needs be most agreeing to the wisdom & will of God. Such is the ordinance of the holy observation of the Lords day. Therefore it is most agreeing to the wisdom and will of God. The Mayor 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 unpartially observe this truth, shall find that the Sabbaoth every where is only disliked, withstood, disgraced, disputed against, railed at, scorned & profaned, by the most profane, carnal, covetous, Atheists, libertines, men of no conscience, holiness', or truth in them: and such as either live in unlawful callings, or unlawfully in their honest callings: such as fiddlers, stage-players, bear and bull-baiters, gamesters, drunkards, usurers, papists, families of love, thieves, vagrantrogues, (wearers, oppressors, cozeners, Epicures, and voluptuous livers. 3. Again: That doctrine practise and persuasion the which is grounded in the Scripture, and is most agreeable to godliness, peace of a good conscience, and fits a Christian best to appear with security of heart & joy before the judgement seat of Christ: that doctrine & persuasion must needs be more agreeable to Gods will then contrary: such is the doctrine practise and persuasion of keeping holy the Christian Sabbaoth or Lords day: therefore the keeping holy of the lords day, together with the doctrine and persuasion of the same is most agreeable to the will of God. 4. And last of all, that doctrine practise and persuasion differing from the practice of the Apostles and all Apostolical Churches and teachers, yea from the doctrine & practice of the Church wherein they live, the which is most agreeable to the will of man, the wisdom of the flesh, the manners of the wicked, the state of ignorance and sin, and of an evil conscience, the hindrance of the Gospel, the the breach of all good Discipline, and order in the Church, and the very high way to Atheism, carnal liberty, and all impious licentiousness and confusion; and so by consequence procuring and increasing the wrath and judgement of God: or even but tending thereunto, or any part thereof, is impious and ungodly. Such is the judgement and practice 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. Therefore such judgement, practice or persuasion is impious & wicked, And so much of the second question. 66 The third question and the last, concerning this Controversy of the Christian Sabbaoth, is this: Whether the Church of GOD might have 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 uncertain day; or whether it be not of necessity to be observed to the end of the World. 67 This question because it dependeth on the former: therefore the affirmation and proof of the former proveth also the negation of the former part hereof, and the affirmation of the later: the which I therefore will the more briefly handle as a point sufficiently confirmed. 68 The first Reason: The Church hath no Christian liberty to alter any day the which hath absolute Commandment in the Word. The Christian Sabbaoth or Lords day hath absolute Commandment in the Word: as already hath been proved. Therefore the Church hath no Christian liberty to alter the Lords day into any other. 69 The second Reason: The Church could never alter any part of the Moral law, or of the law of Nature: nor cannot alter the moral ordinances and constitutions of the inspired Apostles. The observation or keeping holy of one day of every seven, is of the Moral law and law of Nature; and beside, the keeping holy of the first day of the week is a constitution and commandment of the inspired Apostles. Therefore the Church could not nor cannot alter the keeping holy of one day of seven unto God: nor the keeping holy of the first day of the week to Christ. 70 The third Reason: whatsoever Christ ascribeth as his own and proper to himself, no Church or Christian ought or may ascribe unto themselves: But Christ ascribeth as proper to himself, that he is the Lord of the Sabbaoth: Therefore, no church or person may ascribe the Sabbaoth of Christ to himself: and so by consequence may not profane nor alter the Lords day into any other. 71 The fourth Reason. By whatsoever only power the jewish Sabbaoth was abrogated, & the Christian Sabbaoth instituted; by the same power and none other can it be abrogated again. But by the only power of Christ his Consummatum est or sacrifice, was the jewish Sabbaoth abrogated, and by virtue of his resurrection the Lords day originally instituted, and by Apostolical power and authority the one relinquished, and the other practised. Therefore by the only power of Christ and his Apostles and by none other can the Lords day be abolished again. 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 Lord's day to the end of the world. But so great cause of abolishing the Lord's day, the Church can never have, as the Apostles had of ordaining: namely the resurrection and rest of Christ. Therefore the Church cannot abolish the Lord's day to the end of the world. 73 The sixth and last Reason. If the Church have no farther authority then by the word of God either in general or special to appoint or alter any thing established, than the Church can never alter the Lord's day, nor appoint any other in the stead thereof. But the former is true; and therefore also the later. For there is no shadow of authority or ground either general or special in the word, touching the alteration of the Lords day or appointing of any other in the stead thereof. And finally, unless the Church hath the same infallible warrant to be led into all truth as the inspired Apostles had (which the Papists falsely affirm; but we constantly deny) the Church can never have equal power in abolishing the observation of the first day of the week as the Apostles had in ordaining: and so by consequence can it never be lawfully accomplished, for want of due power to perform the same. So that it followeth by inevitable consequence, that the keeping holy of the Lords day, or first day of the week, must unremoovedly stand unto the end of the World. And so an end of this third and last question. 74 Now touching the objections that are alleged 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 cavillations albeit it were not quite amiss to have confuted on either side: yet I have thought it fit at this time to let them pass, lest the Reader might be rather tired then instructed: the rather because the most of them in very deed are but of frothy & feeble nature, and are not able to stand or to maintain themselves; the day revealing them to be but false, and the fire but stubble, being grounded on an evil conscience, maintained by more subtlety than truth or art, answered by sundry others, and are abundantly confuted by the former reasons. Only I purpose to take notice and give answer unto the cavillations of our present times, which bear the greatest show both against the things alleged for the truth, as also for establishment of their own error. 75 Against the places of Scripture alleged for the Christian Sabbaoth; They say that the reasons drawn from Act. 20. 7. & 1. Cor. 16. 2. make nothing for the confirmation of the Lords day. For that the Greek word soundeth in both places one of the Sabbaoths: which being literally understood must needs have reference to the jews Sabbaoth, not to the first day of the week which is our Lord's day. To which objection first I oppose the main stream of all Interpreters that ever were both old and new, that understand them for the first day of the week, and do so translate them. Secondly, I say it is an hebraism or Hebrew kind of speech usual in the Scriptures to set down One instead 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 Week. As Leviticus, 25. 8. Luke, 18. 12. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) And thus do Caluin, Martyr, Beza. B B. Hooper: and even the learned Papists: Erasmus, jansenius, Bellarmine, Emanuel Sa: and sundry others, observe upon these places. And further for the place of the 1. Corinth. 16. 2. It is very evident out of the Fathers, justinus, Tertullian, and others, that from the ordinance of the Apostles grounded on this place, the primitive times did make collections for the poor on this very day which was the first day of the week celebrated by them to the honour of Christ his resurrection and public worship of God; as Zanchius that most learned and judicial Divine doth sound conclude. Besides, there want not ancient manuscripts to make this place more manifest by adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Text: as Beza noteth, and Cryspine in his greek Testament together with Wechelus in his edition of the Septuaginta do express. Touching the place of Apoc. 1. 10. which maketh clear mention of the Lords day; the observation whereof is seconded by the Primitive Fathers and Churches immediately succeeding the writer of that book: they have nothing to allege, but that they hold it doubtful whether that book be Canonical or not. Which cavil albeit it be unanswerably confuted by Beza and sundry others: yet I judge it sitter to be decided by a cudgel of the Magistrates own faggot, (or the hatchet rather) then to be notized or vouchsafed the peaceable or quiet answer of sober men; for that it must needs be an opinion of insolent and palpable lewdness, that cannot stand but by calling the undoubted Scriptures of canonical authority, and principles of the Christian faith in question. 76 For the confirmation of their most weak and bad opinion, they brokenly allege certain Scriptures, from which they draw even by the ears against their wills three several conclusions. The first conclusion is this: The fourth Commandment is merely Ceremonial, and therefore utterly abolished and is jewish to observe. To this I say in general it crosseth all men's iudgemen that ever were of any note as in part appeareth These. 20. and therefore is actually absurd and a very Novel, and is beside the door to Atheism, carnal liberty and all profaneness, a manifest disabling of the other 9 Commandments & occasion of neglect given to them especially that care for none. For further answer to this bare Assertion, Look Thes. 45. 46. 47. 48. 49. 50. But for the Scriptures they allege 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 prove the jewish Sabbaoth to have in it something ceremonial, transitory, and as the shadow abolished by Christ the substance, Coloss. 2. 16. 17. in that part wherein it was ceremonial, which was merely proper to the jew: but by this they disprove not the Sabbaoth days political respect of rest of the bodies of ourselves, our servants and our cattle, Exodus, 20. 17. with Deu. 5. 14. and moral part thereof; which is the public 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 Primitive Churches continued, and by us therefore to be practised to the World's end. Wherhfore the strict observation also of a holy rest or Sabbaoth unto God in the new Testament is not a jewish thing. For seeing the jew did rest by a mixed reason junius de polit: Mosis: cap. 8. partly moral, partly political, and partly ceremonial; We rest in no sense for the later but the former two. Namely first for the Moral and then for the political respect: which seeing they are commanded us as strictly; and concern us at nearly as they did the jews; we ought with no less conscience to observe them then the jews. And seeing the actions of men are really distinguished by their ends for which they are done; and we proposing not the Ceremonial or end proper to the jew, but only the Moral common to us with them: our strict observing of the Lords day cannot be counted jewish, though hereby also we forbidden the very gathering of any stick or kindling of any fire that shall hinder the service of GOD in ourselves or others. 77 The second Conclusion that they frame is this: All days are alike, no difference in the Gospel by the word of God, and are distinguished only by the Magistrates, not by God's command. Nay farther (except the Magistrate enjoin) it were a sin to observe religiously any days for the solemn service of God above others. The proofs hereof 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 days alike which are not discerned (say these men) by the commandment of a Magistrate: of the Church say the Rhemistes: but of neither saith Master Fulke, but of the commandment of God only: and so is this place sufficiently answered. Master Greenham (a man of reverend memory) answereth this objection, by affirming him the weaker Christian that counteth all days alike. V 5. for that he must needs be weak in Christianity that esteemeth all days alike notwithstanding the plain constitution and practice of the inspired Apostles going before. The ancient Fathers, Origen, Ambrose, Oecumenius Primasius, Anselmus, do understand the Apostle to speak of fasting from meats on certain days, and (as Chrysostome, Theodoret and Theophilact define it) from swine's flesh: which days and abstinence say Caluin, Bullinger, Beza, Olevian, Piscator, Erasmus, Lyra, and the very Rhemists, are to be construed of the ceremonies merely jewish and ceremonial: with the which sense this Scripture being limited, it includeth not the days established and practised in the new Testament by Apostolical authority. The other places of Gal. 4. 10. & Col. 2. 16. 17. are by all Interpreters also understood of the jewish festivities, so far forth only as they were Ceremonials, figures and shadows of things to come, and being abolished by Christ his coming ought not to be observed any longer. And this, the very scope of the Apostle, circumstances of the places, and manner of speaking and noting the names of the days and times and that in the plural number, abundantly confirm. And thus doth Caluin, Beza, Marlorat, Zanchius, Piscator, Lyra, Erasmus, the Papist Bellarmine and Rhemists, and (before them) all the stream of Grecian Fathers with Hierome and Augustine, interpret both these Scriptures; so that (as Zanchius speaks) The Apostle in these places doth not forbid that there should be any certain days publicly solemnized in the Church, wherein the faithful might assemble to pray and to receive the Sacraments together. For the Apostles and other the godly did usually come together on the Lord's day, and would that all things should be done by order in the Church. Wherefore (saith he) unless we would affirm that the Apostle did contradict himself, it must needs be confessed that the Apostle in these places to the Gal. & Col. did nothing less than teach that no days should be solemnly observed in the Church of Christ. 78 The third Conclusion soundeth thus: Every day is a continual Sabbaoth in Christ his Kingdom: and that is a rest from sin and a continual serving of God. So far should we be, of observing one day above another. The places of their proof are Esay, 66. 23. and 56. 1. 2. and 58. 13. 14. Hebr. 4. 6. 7. 8 9 10. But here hence they conclude just nothing to the point. For the first place; Caluin, Bucholcher, and others interpret it of the eternal rest in heaven; or if we take it for the Christian Sabbaoth (as Chemnitius and others do) why may we not understand 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) speaks evidently of the Church of God among the Gentiles which must needs be in the new Testament? The second and third places do affirm thus much, that we ought not to commit any sin upon the Sabbaoth. What then? will they therefore conclude we ought not to observe any certain 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 public worship of God, by the he●ring of the word, by prayer and receiving of the Sacraments. Nay by these collections either we must have no certain solemn days at all: And then (saith Caluine) Praesentissima impendet Ecclesiae perturbatio & ruina. A most present Instit. lib. 2. ca 8. §. 32. ruin and confusion will come unto the Church: Or else in the other extremity we must do nothing else every day, then meet together publicly, and without intermission continually to hear, to pray, to take the Sacraments. And then what shall become of the Commonwealth and household, the Magistrate and Master, the subject and the servant? how shall the one rule, or the other obey and serve? what use of our daily callings? who shall provide for our families whiles we (worse than Insidels) cast off the care thereof? how shall we and feed our bodies? or what use shall there be of those Commandments of GOD, which were given before the Law; In the sweat of thy brows thou shalt eat thy bread? Or in the Law. Six days thou shalt labour. Or in the Gospel. We command them to work with quietness, and to eat their own bread? So that this fancy d●●●es men either into one extremity of Atheism, to observe and sanctify no public days at all; or of judaisme, to Sabbatize all days in the superlative degree. Other conclusions there are hammered out of other Scriptures: as namely, Mark, 2. 7. The Sabbaoth was made for man: therefore man may use it or not use it at his pleasure; as though Baptism or the Lord's Supper, the ministry and preaching of the Word, and other ordinances of God, were not made for m●n, ●● (if they were) as if man might use them at his pleasure. A●●ine, Matthew, 12. 8. Christ is the Lord of the Sabbaoth; and therefore as Lord might abrogate the Sabbaoth, and admit this to be true, yet neither doth it prove that he abolished other than the Ceremonial; neither disprove ●ut that he established the Moral part of the Sabbaoth for ever. But I am ashamed of the seelinesse of these objections: enough to make a man persuaded that some enemy of theirs should father them upon them to abuse them; save that the maintainers of such opinion may justly seem to be but men unsensible. Wherefore until I see reasons more forcible than these, confirming a more probable opinion than this, I will leave both reasons and opinion as I find them, and in the mean time will be bold to say; Such as the weak foundation is, such is the building. And thus (O Reader) according to the model of my present strength, thou hast the truth of the Christian Sabbaoth proposed and confirmed to thy conscience: A doctrine harmless, true, and holy, making thee holy and praeparing thee to heaven, agreeing to the Scripture, to right reason, to common civility, and even to civil policies. A doctrine conforming us to the Commandment of God, yea even to his blessed and holy Image. A doctrine bringing much glory unto God, and benefit to man, knowledge to the ignorant, sense unto the hardened, direction to the willing, discipline to the irregular, conscience to the obstinate, comfort to the conscienced, and bringing none inconvenience in the world. A doctrine that addeth face, fashion, growth and firmitude unto a Church, strength and comely order to a Commonwealth; giving propagation unto the Gospel, help and vigour to the laws: ease, honour, and obedience unto the Governors: unity and quiet to the people: and lastly, certain happiness and blessing to them all. For the which doctrine whosoever argues, pleadeth for GOD, for his glory, for his worship, for his Commandment and will, for his Word, his Sacraments, and invocation: for the Law, for the Gospel, for Moses, and the Prophets, for CHRIST and his Apostles, for the upholding and flourishing estate of the Church and Commonwealth, of Schools and Universities, and of the faithful Ministry of Christ. In a word they plead for the wearied bodies rest, for the evil conscience quiet; for the sound practice of godliness and mercy, in a certain, settled, and constant order. And so by consequence for heaven itself. The contrary judgement worketh contrary effects. For it depriveth GOD of his honour, the Church of Religion, the Common wealth of order, the body of rest, the soul of instruction, the life of direction, the word of attendance, the ministry of reverence, and draws along a world of inconveniences and mischiefs beside. For it plainly breedeth sloth and scandal in the Ministry: neglect & mere contempt of Ministry in the people; confirming blindness and superstition in the ignorant, quenching the zeal of the more forward: strengthening the hands of the more wicked, and giving liberty to them that are too apt to take it of profaning of the Sabbaoth day of God. It hinders the course of the Gospel, depriveth of the means of godliness, it defaceth the beauty, & cuts in two the very sinews of the Church, enlarging Satan's horrid kingdom and power of darkness, by giving strength to Atheism, Papisme, and carnal gospelling; Abolishing the Universities by inevitable consequence, and shaking the frame and fabric, yea poisoning up the vital powers of the very Commonwealth: And in a word drawing on confusion, irreligion, Barbarism, God's curse and utter desolation on them all. Wherefore the truth of this doctrine of the Christian Sabbaoth being clear: it followeth that all adversary judgements to it are condemned: whether they be Swinckefeldians, that will have no ministry: or Familists and their fellow Anabaptists that will have no Sabbaoth, or jews that insist upon the Legal Sabbaoth, or Papists that hold the Sabbaoth sanctified by their impious Mass and other Antichristian Idolatries and will-worships; or Libertines that give themselves & others liberty to labour on the Sabbaoth, or to profane it by vain sports, games, recreations, feastings, dancings, Maypoles, Church-ales, stage-plays, and the like, more than heathenish vanities, or whatsoever may be called the will or ways of man, or whatsoever tendeth to profane or hinder the effectual sanctifying of the Christian Sabbaoth: whose several obliquities, (being opposite to all sound judgements and Christian practice) sufficiently manifest the falsehood of themselves, and mutually confute each other, being compared with the truth of God. It remaineth that thou be exhorted (O Christian peruset of this truth of God) unto the conscionable & careful practice of the Christian Sabbaoth. Consider with thyself the reasons that have been alleged; and let the evidence of them cause thee to captivate thy thoughts unto them. And know, that if among them all but one be true, it is enough; one is too much for a Christian man to deprave or cavil at, who believeth a judgement day to come: I doubt not but a man might more easily persuade the multitude to any extremity 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 persuade unto that liberty, which all men plead for and pursue. Nay more, it is not possible for any man to teach that liberty which the most part will not far exceed in practice. So unseasonable are the doctrines of letting slack the reins of godliness unto this head strong and unruly age of ours: and so unsound; against the which all sound and learned judgements, and godly Churches & person's practice, are oppositely set. And therefore if the Apostles and all faithful teachers and servants of God have walked in this path before, wherein they passed through and from this world, without either outward inconvenience, or inward wound of conscience; but with much spiritual profit and sensible increase of knowledge and of grace, and with continual, final, and unspeakable peace and comfort: who will not hazard the imitation of their practice for the gaining of like benefit? Or who, that hath not set his conscience and common sense to sale, will leave the certain way of all the Saints and seek a new found way, which no man ever went to gain the blessings they enjoyed? For, did they enjoy so great benefits by sanctifying this day, and dost thou think to get them by profaning it? My judgement is, he that will have a way of his own finding, it were fit he enjoyed a heaven of his own making. But (O Christian Reader) if ever thou wilt sanctify thine everlasting Sabbaoth in heaven, Learn then effectually to sanctify it upon earth, according to the Commandment and will of God: which if the more wilful will not do, who walk in the wide way of the greater part of men, yet Christ shall not want to sanctify a day unto himself; It shall be done in despite of them, without them: and they shall melt away in leaving of the truth they saw, and winked at. And albeit the Pharisees do still despise the counsel of God against themselves, and some perverse ones will be ever carping and corroding of this truth, yet Wisdom will be justified of all her children. GAL. 6. 16. As many as walk according to this rule; peace shall be upon them and mercy, and upon the Israel of God. The Practice of the Christian Sabbaoth, according to the WORD. THe Practice of the Christian Sabbaoth standeth either in 1. preparation to it: 2. Sanctification of it. I. preparation, is a fitting of ourselves before hand, to perform the duties of the Sabbaoth according to Gods will: which duty the Church of God among the jews did most carefully use and practise, the day before the Sabbaoth. Mark. 15. 42. Luk. 23. 54. A duty needful in respect of 1. The glorious presence of God in whose sight we are, and before whom we are more specially to present ourselves the next day. Esa. 1. 12. Habac. 1. 13. 2. In respect of the holiness and purity that is required of us in using the sacred ordinances 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 & profaneness of our nature, and thereby our unfitness to use God's ordinances. Rom. 7. 15. 18. 19 23. Eccles. 4. 17. The duties of preparation are either 1. Special and proper to that day: 1. In observing the due time of the Christian Sabbaoth, which doubtless is one whole natural day: as appears, Exod. 20. 10. Levit. 23. 32. which time beginneth at the evening before the day (which is the time of preparation) and endeth also on the Sabbaoth even (the time appointed by God of natural rest.) Nehem. 13. 19 with Levit. 23. 32. 2. In removing all things that may hinder the sanctifying of it the next day, both in ourselves & in our servants: and this we are to prevent with special care and providence: both to keep the peace and quiet of our conscience in preventing of a sin, causing us to profane the Sabbaoth: as also thereby to redeem our spiritual profit, and to cut away occasion of offence and evil example unto others, Exod. 16. 23. 2. Common to other days, 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 God's word. Psal. 1. 2. & 119. 97. josu. 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 josu. 24. 15. 4. Prayer, invocation, confession, petition, intercession and praise, Col. 3. 17. 1. Thess. 5. 17. 18. 5. Singing of Psalms. jam. 5. 13. Col. 3. 16. Eph. 5. 19 6. Sobriety of diet and going to bed in due time: that our bodies be not disquieted, or distempered, and made unfit and unpraepared to the duties of the Sabbaoth. Psal. 4. 8. Luk. 21. 34. II. Sanctification, of the Sabbaoth day itself: the performance whereof God biddeth us, Remember, because we easily forget the best and most needful duties. Wherein every person is to observe his duty required. The forgetting or neglecting whereof is to be accounted unto God. And the persons are I. The Magistrate, or Person having authority; either the 1. Greater: of the Commonwealth: whosoever hath public lawful power to command or overrule, more or less. The greater Magistrate is called to be a nursing Father of the Church of God, Esa. 49. 23. And therefore herein must he look and remember that the Church be fed, and not delivered over to dry Nurses that statue their children. They are God's ordinance and Ministers, and their power is of God. Rom. 13. 1. 2. 6. For else they could do nothing. Io. 19 11. This they must acknowledge and therefore honour God, and uphold his ordinances above all things, under the penalty of a heavy woe. 1. Sam. 2. 30. their due is limited. Matt. 22. 21. They must therefore give to God his due: else they must know that God can abase them that walk in pride, in whose eyes they are as nothing. Dan. 4. 32. 34. They are also called gods in respect of that Image to which they ought to be conformed, and must fear God. Exodus, 18. 2. Else they shall die like men: Psalm. 82. 6. 7. Lastly, they are to know that by Christ kings reign. Prou. 8. 15. Therefore they must employ their power & authority to the service and glory of Christ; and so to kiss the Son of God: and that also under pain, lest Christ be angry, and he break them in pieces like a Potter's vessel. Psal. 2. 11. 12. 9 Wherefore seeing Christ is now Lord of the Sabbaoth, Mat. 12. 8. they must take especial care not to usurp the right of Christ, but serve the Lord in fear, and remember to keep holy the Christian Sabbaoth; whereof they have clear and express Commandment, Exod. 28. 9 10. Ezech. 46. 2. 4. 10. Because the kingdom is our Lords & his Christ's. 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 Commonwealth, is 1. To repress the profaning of the Sabbaoth: for, Qui non prohibet cùm potest, jubet. Leu. 19 17. This duty standeth in using all means whereby the profaning of the Sabbaoth is repressed: Namely, to forbid, Neh. 13. 15. reprove, Neh. 13. 17. 18. threaten, Neh. 13. 21. hinder: Neh. 13. 19 22. and punish the profaning of it. Neh. 13. 20. 2. To command and compel it to be sanctified. 2. Chron. 34. 33. Exod. 20. 10. Ios. 24. 15. 3. To sanctify it himself, his children, Nobles, attendants and whole Court, both privately. Psal, 5. 7. Acts. 10. 1. 2. As also publicly. Ezech. 46. 2. 4. 10. 2. King. 11. 5. 7. 9 The duties of private & public sanctifying, Look further in the duties of the people: to which the Prince and other Magistrate is no less strictly tied, than the meanest of his subjects or inferiors. 2. The Lesser: as every householder over his family: who also may be called a less Magistrate, as man is called a lesser world; In respect of the authority he hath to command. Mat. 8. 9 Eph. 6. 1. 5. also of the duty 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 special duties of the Housholder are: 1. To sanctify it and keep it holy himself, with all care and conscience. Ex. 20. 10. Thou— Remember. 2. To command and compel his family hereunto, that they may effectually practise it as well as himself. Gen, 18. 19 Ios. 24. 15. Esth. 4. 16. Act. 10. 1. 2. Psal. 101. 6. 7. Exod. 20. 10. Thy Son, thy Daughter, thy man and maidservant. Remember. 3 To cause the very Stranger and beast to rest: Exod. 20. 10. Prou. 12. 10. II. The Minister of God, or Teacher of God's word; who is God's steward: and therefore is required to be 1. wise &. 2. faithful, to rule & give 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 given of God unto his Church for the gathering of the Saints, for the work of the Ministry, & building up of God's Church (to which purpose, the Sabbaoth was ordained.) Eph. 4. 11. 12. 13. He is commanded to preach. 1. in season (of God's Sabbaoth) 2. and out of season (at all sit times and just occasions)▪ 1. Tim. 4. 2. Therefore he is effectually also & principally to sanctify the Christian Sabbaoth above all 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 public person appointed to be the public declarer of God's word and works, Ezech. 3. 17. He must therefore sanctify 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 faithful, and that under a fearful woe and penalty. 1. Cor. 9 16. Matt. 24. 51. Luke, 12. 47. 48. He must I say sanctify the Sabbaoth; and that by the word of God and prayer, which are the means of sanctifying every creature of God. 1. Tim. 4. 5. Of the which sanctifying he hath a special charge. Ezechi. 44. 23. 24. and the contrary whereof is a most grievous and expressed sin. Ezech. 22. 26. The duties of the Minister, upon the Christian Sabbaoth, are these: 1. To assemble the Congregation, to admonish & cause the people to come together. Acts. 20. 17. 18. & 14. 27. joel. 1. 13. 14. & 2. 15. 16. 2. Invocation, and worship of God for and with the Congregation: in a language understood. Under this duty are contained 1. Confession of sins. Leu. 16. 29. 30. 31. 1. Cor. 11. 28. Esth. 9 6. 2 Petition. Act. 16. 13. Nehem. 9 3. 1. Tim. 2. 1. 3 Deprecation. joel. 2, 17. 4 Intercession. Act. 12. 5. 1. Tim. 2. 1. 5 Praise and thanksgiving. 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 read the Scriptures and that every Sabbaoth; and and that also in a language understood 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 perform, by preaching 1 All the counsel of God: not keeping any thing back that is profitable. Act. 20. 20. 27. Mat. 28. 20. 2 Only the word of God: the doctrine according unto godliness, the true pattern of wholesome words, the things that become wholesome doctrine. 1. Pet. 4. 11. 1. Timot. 6. 3. 2. Tim. 1. 13. Tit. 2. 1. Not fables, Philosophy, profane & vain 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. jer. 23. 28. Neither pleasing, or false, or strange doctrine: nor for vainglory, contention or envy. Gal. 1. 10. 9 Ezech. 13. 12. 18. 22. 1. Tim. 1. 3 Rom. 16. 17. Hebru. 13. 9 2. joh. ver. 10. 2. Corin. 4. 5. Philip. 1. 14. 15. 4 Reverently, gravely, and soberly handling it as the word of God, with reverence and majesty, 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 fervency of spirit. Esay, 58. 1. Act. 17. 16. & 18. 25. Io. 2. 17. Matth. 7. 29. Acts. 18. 28. 6 Continually every Sabbaoth. Luke 4. 16. Act. 17. 2. 3. & 18. 4. 5. & 13. 14. 15. 42. 44. 1. Tim. 4. 16. Mat. 26. 46. Rom. 12. 7. 8. 7 Painfully, by giving attendance to private studying, and reading, and diligently by public preaching on both morning & evening 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 dividing the Word aright. 2. Tim. 2. 15. both first in giving the sense and causing the people to understand; Nehe. 8. 8. 12. as also, secondly, fitly applying it to the present estate of time, place and person: and giving to every one his portion. Luke, 12. 42. 2. Timot. 3. 16. & 4. 2. Tit. 1. 9 This public duty hath five 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 righteousness & exhortation. Act. 18. 4. Matth. 12 12. 2. Tim. 3. 16. 3 Reproving and rebuking sin with terror to the obstinate, Io. 7. 23. 2. Tim. 3. 16. & 4. 2. Tit. 2. 15. 1. Tim. 5. 20. Jude, ver. 23. 4 Disproving, confuting, and convincing 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: wherein he is to 1 Deliver that which he hath received from Christ, 1. Cor. 11. 23. 2 Baptize 1. The Children of believing Parents: requiring it. Act. 2. 38. 39 1. Cor. 7. 14. 2. With invocation & exhortation, etc. Act. 16. 13, 15. Mat. 28. 19, 20. Io. 7. 23. 3 Celebrate the Lord's Supper, with 1. Public exhortation and invocation. Act. 20. 7. & 2. 42. and singing of Psalms, Matthew 26. 30. 2 Private 1 Instruction, admonishment, and direction to the ignorant and unpraepared, 2. Chron. 30. 15. 16. 15. 18. 1. Cor. 11. 28. 2 Putting back the unworthy. Ezech. 22. 26. Matth. 7. 8. 6 To catechize 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. Mark 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 God's pasture. Psal. 95. 7. his sheep, Ibiden. his servants. 1. Pet. 2. 16. his Church. 1. Tim. 3. 5. 15. his inheritance. Isay 19 25. Kingdom of Christ. joh. 3. 5. Mat. 3. 2. The body of Christ, which is the head thereof. Coloss. 1. 18. 24. A chosen generation, a royal Priesthood, an holy nation, a peculiar people, that they should show forth the virtues of him, that hath called them out of darkness into his marvelous light. 1. Pet. 2. 9 They therefore must also keep holy the Sabbaoth. 1. Both to the honour of Christ the Lord of the Sabbaoth. Matt. 12. 8. after whose excellent name they are called: and into whose name they were baptised. Mat. 28. 19 Acts. 2. 38. & 19 5. 2. As also in respect of their own spiritual profit, instruction, and comfort. The sanctification of the Christian Sabbaoth; by the people is either 1 Public: the which is sanctified by the Christian people with public means, and after a public and free manner; as it ought always so long as the visible Church remaineth, or a case of necessity enforce not the contrary. 2 Private: is such as is performed by private persons, and after a private manner: namely, when Christians cannot sanctify the Sabbaoth publicly, in regard of 1 The absence of God's public ordinances: as public preaching, prayer etc. 2 The times of common war or persecution. 3 A case of inevitable & most necessary travel, which cannot be deferred or avoided: or in case of sickness, imprisonment, hard service, slavery, oppression, or captivity of any particular person and the like case: wherein God accepteth our holy desire and honest endeavour according to that we have, and not according to that we have not. The public sanctifying of the Christian Sabbaoth, standeth in duties either affirmative. negative. The duties affirmative are such as Christians are commanded and tied in conscience to perform: and are either works of 1 Piety. 2 Mercy. The works of Piety are performed either 1 In the duties themselves, being main and direct worships of God. 2 In the circumstances tending to the better permance of them. * 1. The duties themselves of Piety to be performed by the Christian people are these: 1 To hearken to God's word preached publicly by a lawful & authorized Teacher. This they are required to do, with 1 Fear, reverence, and humility. Esa. 66. 2. Psal. 5. 7. Num. 16. 22. 2 joy, gladness, and cheerfulness. Act. 13. 48. 1. Thess. 1. 6. 3 Attention, diligence, heed, and watchfulness. Act. 16. 14. Eccles. 4. 17. Luke, 4. 20. 2. Pet. 1. 19 4 Faith, consent, and application of the doctrine and uses. 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 receive 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 & judging ourselves: 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 Love, 1. Cor. 10. 17. & 11. 18. Act. 2. 41. 42 46. Io. 13. 2. 35. 1. Cor. 12. 13. 4 Thankfulness. Matth. 26. 26, 30. 1. Cor. 11. 25. 26. 2. Chro. 30. 15, 21. 1. Cor. 10. 16. Also remember always to be present at the baptism of infants. 1. That thou may est omit no part of the public worship of God, but pray with the Church and Congregation. 2. That thou may est outwardly grace God's ordinance and countenance it (as it were) with thy presence, and not disgrace, or seem to scorn it by turning thy back unto it. 3. That Gods public ordinance may be publicly not privately performed, 4. That thou also may est hereby call to mind thy Covenant with God in Baptism, and God's covenant made with thee: and examine what fruit thereof appears within thee, that thou may est bless God, if thou find the same effectual; and be humbled to labour unto it if thou find it to be small. 3. To pray to God and praise him. Matth. 18. 19 1. Tim. 2. 1. 2. This duty must also be done, with 1 Humility: and sense of God's purity & our own unworthiness. 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 Fervency and heartiness: james 5. 16. Rom. 12. 11. Psal. 25. 1. & 119. 5. 4 Faith & persuasion of obtaining, upon God's merciful nature & promises. 1. Io. 5. 14. & 3. 22. Mat. 21. 22. jam. 1. 6. Psal. 4. 8. & 38. 15. & 55. 17. 5 Love, unto our neighbour unfeigned. Mark. 11. 25. 26. 1. Pet. 3. 7. 1. Tim. 2. 8. 6 Holiness of life, and a good conscience: 2. Tim. 2. 19 22. 1. Tim. 2. 8. 1. Io. 3. 22. joh. 15. 7. Esa. 1. 15. job. 22 23. 27. Psal. 66. 18. 4 To sing the Psalms and spiritual songs indicted by the holy-Ghost. The which duty because it is a special part of God's worship (those duties and affections being performed and required in singing of psalms, which are performed and required in prayer) we are therefore to attend unto it with all care and conscience, by how much the more it is neglected commonly. Herein these duties are commanded: that namely it be performed 1 With understanding. 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 ourselves. Eph. 5. 19 Col. 3. 16. jam. 5. 13. 5 Unto the Lord in a direct intention, being so affected as the matter of the Psalm, and our own present estate doth occasion: this being also (as before is said) a part of God's worship. Eph. 5. 19 Col. 3. 16. judges. 5. 3. Psal. 7. 17. & 30. 4. & 47. 6. & 92. 1. & 111. 1. & 137. 4. 2. The circumstances tending to the better performance of these worships of God: and they are to be considered according to the times; which are, 1 Before the exercise of the Word and Prayer; 1 Rising early, both fitly to prepare ourselves: as also to consecrate as much of the Lords day unto the Lord's service and worship as we can. jer. 7. 25. & 32. 3. Mark. 1. 35. with ver. 38. 39 Luke 24. 1. 2 Examining of our consciences, and confessing of our sins to God: that we 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 heed unto our ways, and a careful study of holiness the whole week before. 2. Tim. 2. 19 Psal. 50. 15. Esa. 1. 15. 3 To join with our families in private prayer: or if our estate and condition be not such, yet by ourselves to pray fervently unto God. 1. Both for ourselves that we may be profitable hearers for understanding, memory, grace and a blessing of the word. Psal. 119. 18. Prou. 2. 3. 5. Mat. 7. 7. Luke, 11. 13. jam. 1. 5. 2. As also for our Teachers and Instructors that God would give them utterance, that they may speak as they ought. Eph. 6. 19 20 Col. 4. 3. 2. Thess. 3. 1. Heb. 13. 18. 4 To dispatch, with all effectual care and providence, all necessary business, and put-by unnecessaries, that we or ours be not hindered from coming or timely coming: but that we with our households may serve God. Ios. 24. 15. To this end the Housholder must get fit servants. Psal 101. 6. and command them. Gen. 18. 19 2 In the exercise; both afore and after noon: that thou mayest give to Christ all his own day. Psal. 92. 1. 2. Esa. 58. 13. 1 To come at the beginning to join to the present exercises: and there continue to the end, thou and thine. Ezech. 46. 10. Act. 10. 2. 33. & 13 44. & 20. 7. Eccles. 4. 17 1. Cor. 14. 16. 19 Luke 1. 21. 1. King 8, 54. 55. 2 Such behaviour as becometh 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 uncovered, and knee and body bowed: 1. Corin. 11. 7. 25. Neh. 8. 6. Levit. 9 24. Acts. 9 40. & 20. 36. 2 Lifting up the heart at the public prayers; to say Amen unto them: Neh. 8. 6. 1. Cor. 14. 16. 3 To note with pen the doctrines, or with the Bible to observe the division, coherence, doctrine, uses and proofs. Act. 17. 11. To the end thou mayst eschew sleep: and wandering thoughts; and so to hear with understanding, 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 careful temperance above all other times: that the body may be strengthened and better disposed to the duties of godliness; not over burdened and made unapt to remember, meditate, confer, or hearken and give heed. 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 delivered that day by the Preacher: or else of some other good matter ministered: avoiding the common rock (whereupon men stumble) of profane and worldly talk: remembering 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 joining to other like minded Christians, and mutually conferring of that which we have heard. Luke 24. 14. 5. 17. Acts 17. 11. 3 Prayer for a blessing of this our labour, and for grace effectually to perform the particular duties we have been taught this day. Luk. 17. 5. Mat. 9 37. 38. 4 Singing of Psalms in private. Act 16. 25. Eph. 5. 19 5 A time for private reading of the Scripture, and meditation (Psal. 1. 1. 2. & 119. 11. 15. 97.) 1 Of our own 1 Sins. Psal. 119. 59 jam. 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 Wisdom. Power. justice. 2 Benefits and mercies on ourselves. Psalm. 116. 12. 1. Pet. 9 10. Col. 1. 12. 13. 3 Word: especially of the things which we have heard. 1 How much we understand and remember. Heb. 2. 1. & 12. 5. 2 What proofs we have of it. Act. 17. 11. Rom. 14. 23. 3 How appliable to ourselves every thing is. Rom. 2. 21. Prou. 9 12. Psal. 90. 12. 6 Conscience, care and heedfulness to put in present practice the doctrine & uses we have heard remembered, & so called to mind: with continual & fervent prayer unto God to work in us the things that he hath taught us. Io. 17. 13. Luke 11. 28. Matth. 7. 24. So much of the duties of Piety. * 2. The works of Mercy and necessity concerning either: 1 God and his worship: so it is lawful on the Sabbaoth▪ 1 For Kings & Magistrates, to cleanse the Church of Idolatry. 2. King. 11. 15. 16. 18. 2 For the Priests of the old Testament, and Ministers of the Gospel, to do such necessary business as tendeth to the worship of God. Mat. 12. 5. 3 For a Minister in teaching, or Christians in hearing, to over-watch themselves and to break their sleep. Act. 27. 8, 9 4 To travel on the Sabbaoth to hear the preaching of God's word: or to perform a necessary deed of Mercy: which cases properly do make a Sabbaoth days journey. 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 lawful battle. 1. King. 20. 29. Ios. 6. 15. [1. Maccabees 2. 34] and to do such other needful public business, as can admit no longer delay. 2 To put to death an idolatrous and evil deserving person, whose longer life may be dangerous to the Church of God. 2. King. 11. 9 16. 3 Ourselves: so is it lawful for us 1 To eat and satisfy hunger, by using Gods creatures with thanksgiving 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 Carrying of a bed home, or the like action: necessity of God's glory, or obedience to his Commandments urging us. Io. 5. 9 11. 4 Our Neighbour: in things concerning his 1. Body. 1 To save life. Mark. 3. 4 Mat. 12. 11. 12. joh. 7. 23. 2 To heal. Io. 9 14. Note that this doth not patronize 1 The labours of our calling on that day. 2 Study and looking a●ter gain. 3 To feed and send part of our abundance. Neh. 8. 10. 11. 12. Mat. 25. 42. 2. Soul. To visit, instruct, exhort, reprove, and comfort. Mat. 25. 42. 43. 3. Goods 1 To save, Luke 10. 27. 2 To give and collect alms. 1. Cor. 16. 2. Hear note, this alms or collection must be performed 1 Cheerfully: 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. Prover. 31. 6. Matth. 25. 40. 45. & 10. 41. 42. 4 Continually and weekly. 1. Cor. 16. 1. 2. Heb. 13. 16. 5 Our cattle. Lead him to water: lift him out of a pit, and the like cases wherein is danger of the spoil and casting away of God's living creatures, which may be prevented by our help. Matthew 12. 11. Luke 13. 15. & 14. 5. 6 Generally any good deed or moral duty, to do well on a Sabbaoth is a Sabbaoth days duty. Matthew 12. 2. Mark. 3. 4. Negative: Things not to be done, but carefully avoided, as profaning the Sabbaoth: in causing to break God's Commandments. Namely, all sin either in nature or circumstances, Esa. 56. 2: Either committed against 1 The first Table: as 1 To seek, or to do our own will or ways. Esa. 58. 13. 2 Idolatry. Ezech: 20. 24. & 23. 37. 38. 3 Hypocrisy. Luke 13. 15. 4 Disobedience to God even in a light matter. Ex. 20. 10. Numb. 15. 32. 35. 5 An unlearned, unsufficient false teaching, man-pleasing, lewd-living, or scandalous and vnsanctifi.ed Ministry. Ezech. 22. 26. Hos. 4. 6. jer. 8. 9 1. Tim. 5. 22. 6 Contempt or loathing or persecuting of God's word, or of God's faithful Ministry. Ezec. 20. 21. 24 Act. 13. 45. 46. 50. 7 To trouble or hinder wittingly or wilfully a work or duty of the Sabbaoth: whether it be of 1 Piety: 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 God's word, the receiving of the Sacraments: (except it be in a case of a necessary work of mercy, with out the which ourselves or others cannot be, or not well be by any longer delay of time.) Ex. 16. 23. 24. 26 29. & 35. 3. & 15. 32. 35. Of these kind of unlawful hindrances are; 1 The ordinary labours of our week days calling: Exod. 20. 9 jer. 17. 22. 24. Levit. 23. 3. 8. 2 Harvest work, or bearing of burdens. Neh. 13. 15. jer. 7. 22. 24. 3 Buying or selling wares or victuals, albeit offered to sell (unless in an extraordinary case the wares to our great loss or hazard of undoing shall undoubtedly be spoiled: or unless we shall endanger our health by not buying victuals.) Neh. 13. 16. In which cases providence would be required before, and repentance, with amendment of our negligence after. 4 traveling on the Sabbaoth for gain or pleasure. Exod. 16. 29. 30. 2 The second Table: 1 Murder: profaneness, upon the Sabbaoth. Mark. 3. 4. Ezech. 23. 37. 38. 2 Covetousness, 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 Vain words. Esa. 58. 13. So much of the public sanctifying of the Sabbaoth. The private sanctifying of the Christian Sabbaoth, is performed privately and by private persons; namely, when Christians can by no means enjoy the benefit of the public means: which case because it is a judgement and heavy plague of God, both by withdrawing light, and leaving us in darkness: Christians in this estate are to observe these rules: 1 To be greatly humbled and to mourn, for absence from the Church assemblies, Communion of Saints, and means of spiritual nourishment, direction and comfort: as also in respect of the profanations of God's 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 continual desire of mind, after the fruition and enjoying of so great a benefit. Psalm. 42. 2. & 84. 1. 2. 3. 4. 10. 3 To use all possible good means to come by the public ordinances of God upon the Sabbaoth: and esteem it as a rich benefit, worthy of all endeavour to obtain it 1 By earnest entreaty & careful suit unto the Magistrates and governors, by whose authority they are permitted and encouraged; as also to the Teachers themselves. Act. 13. 42. Io. 4. 40. jer. 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 fervent and continual prayer unto God, the Lord of the harvest, both to thrust out faithful labourers into his harvest; as also to make us especially partakers of the same. Mat. 9 38. & 24. 20. Psal. 27. 4. 3 By kind entreating, encouraging, defending and maintaining of the godly learned Preacher: and so to purchase to ourselves this pearl or treasure & that gift of God unto 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. Proverb. 23. 23. Else, where the duty is omitted, a just and heavy judgement followeth. Hebr. 3. 17. Mark. 3. 5. Matth. 16. 4. & 8. 34. Act. 13. 46. & 19 19 4 By seeking with great hunger & fervent desire, and travailing abroad (however painful or costly it may prove) to redeem and enjoy this benefit: Remembering that is a Sabbaoths day journey to worship God and to hear 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 enjoy this blessing 1. Thes. 1. 6. Matth. 12. 42. 4 To use and put in practise all the means within our power, that are commanded of God, or practised by the godly: wherein we are carefully 1 To double our private diligence in the absence of the public means. 2 To observe as carefully the whole day, both fore and afternoon, as if the public means were present: considering the perpetual equity of these Commandments. Ex. 20. 8. 9 10. Esa. 58. 30. 1. Cor. 16. 1. 2. Psalm 92. 1. 2. The private practice of the Lords day is either performed, 1 With others: as in a family: or consent of practice by willing and united Christians: in which cases are required a spending of the day, in 1 Examination, instruction, and Catechism. 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 thanksgiving and praise. Mat. 18. 20. yea with fasting, on fit occasions. 1. Sam. 31. 13. Hest. 4. 16. 4 Singing of Psalms. Act. 16. 25. Eph. 5. 19 5 Reading of Scriptures. Act. 17. 11. Malac. 3. 16. 6 Deeds and duties of mercy, collections, visit, comfort. Matt. 25. 34. 35. 36. 37. 38. 39 40. 2 With ourselves alone: as in a case of traveling, imprisonment, hard service, or slavery: in which later cases we are by humble entreaty to seek Liberty of sanctifying the Lords day. Herein are required these things, or so much as is within our power, all or the most: 1 Meditation of our sins: God's word and works of wisdom, power, justice, mercy, state of the Church to rejoice or grieve at it, according as it is. Psalm. 119. 58. Psal. 92. 5. 6. 9 12. 13. and 1. 2. 2 Prayer, and thanksgiving unto God. Matt. 6. 6. james 5. 13. Genes. 24. 63. 1. Thes. 5. 17. 18. Col. 3. 17. 3 Singing Psalms: jam. 5. 13. Psalm. 57 7. & 77. 6. Luke 2. 46. 4 Reading of the Scriptures. joshua 1. 8. Colossians, 3. 16. 5 Works of mercy, according to our power, and fit occasion. 2. Cor. 8. 12. Mark. 12. 41. 42. 43. 44. 6 To join prayer with fasting (if need be) to be humbled for sins or judgement: or to farther prayer for our necessities. Neh. 1. 4. Dan. 9 3. So much of the private sanctifying of the Christian Sabbaoth. Motives, reasons, and encouragements to the cheerful and faithful observation of the Lords day or Christian Sabbaoth: and deterring us from the profanation of the same; both in respect of 1 Blessings obtained. 2 Escaping judgements. 1 Blessings and promises obtained. 1 Concerning the life to come. 1 Private: urged to persons in private: 1 It is a good work. Psal. 92. 1. 2 Sabbaoth exercises, commanded of God, are blessed & sanctified unto us of God. Exod. 20. 10. Gen. 2. 2. and a means of our sanctification. Exod. 31. 13. Ezech. 20. 12. 3 God's acceptation of our Prayer and obedience in sanctifying it. Esa. 56. 8. 4 Planting us in his Church, as flourishing plants. Esa. 56. 7. Psal. 92. 13. 5 An heart to delight in God. Esa. 58. 14. 6 joy of the holy Ghost. Esa. 56. 7. 7 Assurance and security of God's election. Esa. 56. 3. 4. 8 Salvation and blessedness. Esa. 56. 2. & 58. 14. 2 Public: The flourishing of the Church of God. jerem. 17. 26. Levit. 26. 2. 11. 12. 2 Concerning this life. 1 Public. A flourishing Commonwealth with other temporal & earthly blessings; To the Kings, Nobles, subjects and whole estate. * jer. 1 Levi. 26▪ 6. 7. 2 Private: It gaineth us, and ours, lawful rest of mind & body from the pains and labours of our calling. Exod. 20. 10. & 23. 12. Deut. 5. 14. 2 Curses, plagues and judgements following the profaning of the Sabbaoth, which (by observing it) we do escape. Herein we are to consider, touching the profaning of the Lords Sabbaoth by negligence or wilfulness, 1 What it bringeth: 1 The guilt of a great and grievous sin: to violate the constitution and practice of the inspired Apostles. 1. Corin. 16. 1. 2. Act. 20. 7. To forget that which God bids remember: to profane that which he bids keep 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 heavy punishment of God, and a punishment of Idolatry and false Prophets; for God to give us over to profane his Sabbaoths. Hos. 2. 5. 11. Lamentations 2. 6. 14. 3 It bringeth Gods great plague, and increaseth wrath and guilt upon the Magistrate, people, and whole estate of the Commonwealth. Neh. 13. 18. jer. 17. 27. Ezec. 20. 13. Namely: 1 Sickness. Levit. 26. 2. 16. 2 Famine. Levit. 26. 2. 16. 19 20. 26. 29 3 War. Levit. 26. 2. 25. 36. 37. 4 Enemy's rule, tyranny, and triumph over us. Leuit. 26. 2. 17. 5 Wild beasts. Levit. 26. 2. 22. 6 Captivity. Ezech. 20. 23. 24. Levit. 26. 2. 33. 34. 7 Increase of plagues. Leviticus 26. 2. 18. 21. 24. 28. 8 Utter desolation and overthrow of the whole estate of the Commonwealth. jer. 17. 27. Amos. 8. 5. 6. 7. 8. 10. Neh. 13. 18. Leu. 26. 2. 32. 34. 38. 4 It finally bringeth even unto the Church these evils; 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 Utter desolation of the Church of God. Lam. 2. 6. 5 The bodily death, for the breach of the Ceremonial, did figure unto us the death of the soul for the breach of the Moral 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 be in the eyes of God: 1 Generally in all sorts. 2 Particularly in the Clergy. 1 In the people and all persons whatsoever: 1 They are not of God which keep not his Sabbaoth. Io. 9 16. 2 They are fools and unwise that do profane and not sanctify the Sabbaoth. Psal. 92. 1. 6. 3 unbelievers, vagabond and wicked fellows are enemies and hinderers of the sanctifying of the Sabbaoth. Acts 17. 5. 17. 4 They are Hypocrites that are offended at the keeping holy of the Sabbaoth. Luke 13. 14. 15. 5 They are enemies of God and of his Church, that mock at the Sabbaoth of the Lord. Lam. 1. 7. 6 They are such as judge themselves unworthy of everlasting life, that do hinder or persecute the sanctifying of the Sabbaoth day. Acts 13. 45. 46. 50. 2 In the Clergy and spiritual sort. 1 It ariseth of gross and wilful ignorance in the Clergy, if they do not rightly sanctify the Sabbaoth of God; and deserveth just reproof. Matt. 12. 3. 5. 7. 2 They are a wicked Clergy and utterly disliked & reproved by God, that hide their faces from keeping the Lords Sabbaoth holy, and so profane it. Ezec. 22. 26. & 46. 2. Hos. 4. 6. MATTHEW 12. 8. The Son of Man is Lord of the Sabbaoth. FINIS.