IF this bee true , that man is not to pollute a a Act. 10 15 what God hath sanctified ; and If Saturday ( so called ) were sanctified by God , I appeale to the consciences of Gods people for iudgement , whether Man can make Saturday common , without warrant from God himselfe . If not ; then Saturday is made common , either in regard of some Ceremonie , or by God himselfe , for some other speciall cause : As hee permitted a man vncleane , b b Numb. 9 , 10 , 11. or in a long iourney , to make common the Passeouer ( which otherwise was to be kept ) in the first moneth . That there was no Ceremony in the Iewes Sabbath to bee abrogated by the comming of Christ , I haue proued in another Discourse , which with sundrie points concerning the Sabbath , I am desirous to publish hereafter , if God will . In the meane while , I desire the Reader to consider these briefe notes . 1. That the Sabbath was made c c Mark . 2 , 27. Deut. 5. 14 , 15. for man , yea so , that great care is had of seruants their rest : which is no ceremoniall respect . 2. That the Learned do so disagree about the supposed Ceremony , that one affirmeth Rest , and denieth The seuenth day ; another affirmeth the seuenth day , and denieth Rest to be the Ceremony . 3. That the fourth Commandement ( which by consequence gaue confirmation to Saturday before Christ his death , as now to Sonday ) and euery word thereof , was d d Exod. 34. 1. & twise written by the finger of God in tables of stone : To shew , e e 19 , 11. & 20 , 1. Deut. 4 , 12 , 13. 14. Gen. 17 , 9 , 10 , 22 , 23. That the Decalogue , as it was preached to the Church immediately by God himselfe , ( before it was written by God , and deliuered to Moses on the Mount ) so it is eternall as God himselfe ; As the Gospell preached by Christ himselfe , who was God as well as Man , is eternall . Gal. 3. 19. Heb. 12. 27. 28. & 21. &c. & 8. 2. Whereas Circumcision , and the ceremoniall Law , brought from God to the Church by Abraham and Moses , was temporall . 4. That none of the other nine Commandements ( except the second by Papists ) is said to be in any part ceremoniall . 5. That Saturday of it selfe without the consideration of Rest , or the number Seuen , ( both which are also liable to Sonday ) cannot signifie any thing to come . 6. That it was sanctified f f Gen. 2. 3. in Paradise ( though not expressely named ) and therfore not instituted at the first , to signifie Christ to come , and therefore no more a Ceremonie , to be abrogated by the comming of Christ , than Marriage which g g Gen. 2. 23. 24. was also instituted in Paradise , and is figuratiuely applied to signifie h h Ephes. 5. 25. &c. the spirituall coniunction betweene Christ and his Church .

But let it be supposed , that Saturday was ceremoniall . What other thing is thereupon to be inferred , but , that therefore it ceaseth to be Gods Holy day ? But can we imagine , that God would take no order , that another day should be established for his owne worship ? Did hee sanctifie a Sabbath in the time of innocency , and when there were none to keep it but Adam and Eue ? And would he not appoint a Sabbath in the time i i Mat. 19 , 28. of Regeneration , & when his people were k k Isa. 2 , 2 , 3. multiplied , his Sonne l l Psal. 110. 1 , 2 , 3. King in Sion , and the power of his rod such , that ( as it was prophecied ) His people should come willingly at the time of assembling his army in holy beautie ? Did he himselfe , not only institute a Seuenth day in Paradise to our first Parents , but confirmed it also m m Exod. 20 , 1 , 8. to the Iewes ? And will he leaue Christians ( n n 1. Pet. 2 , 9. Achosen generation , and Royall Priest-hood ) without a Sabbath sanctified by his Diuine authoritie ; considering the Sabbath o o Exod. 31 , 13 , 17. is a signe that wee may know that hee is the Lord , who doth sanctifie vs to be his people ? And to what other end , than p p Ezech. 46 , 1 , 2 , 3. to worship him our Sanctifier ? Lastly , when the Passeouer was not kept in the first moneth , because of vncleannesse , or a long iourney , did God suffer it either to be omitted , or translated , as it seemed good to the Israelites ? Nay , he himselfe q q Num. 19 , 10 , 11. nominated the fourteenth day of the second moneth to be kept for the Passeouer in those cases . Was God so zealous for the Passeouer , a ceremoniall Sabbath , & therefore temporall ? And would hee neglect The seuenth day , a morall Sabbath , and therefore eternall ? Sith in the fourth precept he commandeth A seuenth day to be holy for euer . For as hee commaundeth Worship vpon the Sabbath , prescribing neither Iewish , nor Christian ; so he commandeth A seuenth day to be the Sabbath , prescribing neither Saturday , nor Sonday . So that the fourth Commandement and euery word thereof ( without any alteration ) doth belong to Christians , as well as to Iewes . If so , then I conclude , that ( whether Saturday were made common , because of a ceremony , or for some other respect ) some other day in place thereof was sanctified to holy worship , by diuine authoritie .

If it be obiected , that whereas by God himselfe , the institution of the Iewes their Sabbath , was commanded vnto Adam , and the confirmation therof promulgated to the Israelites , with the rest of the Decalogue : It is strange , that it should cease ( not of it selfe , as being ceremoniall , but ) for some other speciall cause ; and another day appointed in the place thereof , and that by God , and yet it is not knowne , whether immediately , or by whom , God made this alteration ; I answere ; that as God , at the last day , will iudge the world r r Act. 17. 31 by the man whom he hath appointed ; so in the meane time he doth gouerne the Church by his Sonne , s s Psal. 2. 6. Joh. 5. 22. Col. 3. 1. & 2. 20. whom hee hath placed King in Sion . So that whatsoeuer the Sonne doth is authenticall , and of Diuine authoritie . Not only because hee is God t t Rom. 9. 5. 1. Tim. 6. 14. 15. 16. blessed for euer , but also in that he is that great Prophet u u Deut. 18. 18. 19. Act. 3. 20. 22. like vnto Moses , whom we are to heare ; For he doth nothing of himselfe * * Ioh. 3. 32. 33. & 8. 28. but as his Father taught him . But that Christ the Sonne of the liuing God sanctified that other Sabbath day , I thus proue .

If the Sonne bee as faithfull in all his owne house , in things concerning the worship of God , x x Heb. 3. 2. 5. 6. as Moses the seruant ; If Christ bee the Messias , y y Ioh. 4. 19. 20. 25. 26. who should teach vs all things : If Moses prescribed euery thing belonging to the Tabernacle z z Exod. 25. 9. 38. euen to a paire of snuffers ; If the things belonging to the house of God , befew in comparison of those which belonged to the Tabernacle of Moses , because the houre is come , when a a Ioh. 4. 23. wee must worship the Father in Spirit and Truth , that is , spiritually , b b Gal. 3. 3. without the intolerable c c Act. 15. 10 Gal. 4. 3. yoke of carnall d d Heb. 9. 1. 10. rites ; If a Sabbath be as necessarie vnto the edification of Christ his house , as a paire of snuffers to the seruice of Moses his Tabernacle : then ( without doubt ) Saturday being made common , Christ appointed some other day to be a Sabbath vnto his people , as the Leuiticall Priest-hood being ceased , e e Heb. 7. 11. 12. Ephes. 4. 8. 11. 12. he sanctified another Ministery vnder the Gospell .

Againe , whereas Christ came f f Mat. 5. 17. not to breake , but to fulfill the Law , and the Law doth command one day of seuen to be a Sabbath , as is said ; Therefore Christ did either confirme Saturday , or sanctifie some other day of the weeke : but that he confirmed Saturday none will affirme , therefore , he sanctified some other day of the weeke : Which to be Sonday , I thus proue .

We see that Sonday is generally kept holy in all the Churches of Christ ; And there is nothing to the contrarie , but that it hath been sanctified In , and since the Apostles time . If then God , by Christ , hath sanctified a Sabbath vnto Christians , it must necessarily follow , that either the Church hath neuer regarded , but neglected the ordinance of GOD , for many hundred yeeres ; or else , that Sonday was sanctified by Christ . But the former is not easily to bee admitted , considering the Church g g 1. Tim. 3 , 15. is the Pillar of truth , therefore the later more willingly to be receaued .

Againe , if the Sonne h h Ioh. 5 , 19 , 21. doth whatsoeuer the Father doth ; and if the Father hath committed all iudgement to the Sonne , i i Exo. 22 , 23 that all men should honor the Sonne , as they honor the Father ; then , as the Father sanctified A seuenth day ; k k Gen. 2 , 2 , 3 as on which he finished his works of Creation , and l l Rom. 1 , 19. 20. was declared mightily to be the liuing God , m m Exod. 31 , 13 , 17. to his owne honor , ( and therfore n n Isa. 58 , 13. did call it mine holy day ) For it was not a shadow of Sanctification ( as some dreaming of a ceremony , do imagine ) but A Signe to Gods people of their Sanctifier , that is , A token , or memorial that they may know that the Creator is the Lord , who doth sanctifie them to bee his people : So the Sonne sanctified that day , o o 1. Cor. 15 , 16 , 17 , 57. Rom. 8 , 34. & whereon he consummated , and sealed his workes of Redemption , and was declared mightilie , p p 1 , 4. to be the Sonne of God , to his owne honor . Which was Sonday , called for that respect , q q Reuel. 1 , 10. The Lords day , as shall bee declared hereafter . For * * Leuit. 23 , 15 , 16. Matth. 28 , 1 , 5 , 6. vpon that day r r Rom. 4 , 25 Christ rose againe for our Iustification , and manifested himselfe to be s s Act. 1 , 6 , 7 , 8 , & 2. 1. the spirituall King of his Church , by miraculous giuing the power of the Holy Ghost vnto his Apostles . So that , Sonday is a signe , or memoriall vnto Christians , that they may know , that the Redeemer is the Lord , who doth sanctifie them .

If it bee demaunded why Christians should so honor the Sonne , that they neglect the Father ; and so celebrate the memoriall of the Redeemer , that they neglect the memoriall of the Creator ? Seeing it is written , t t Ioh. 4 , 23. The houre is come , when the true worshippers shall worship the Father in Spirit and Truth ; & by the light of nature u u Act. 14 , 15 , & 17 , 23 , 24 God is glorified , as hee is Creator ; I answere : That it is not so ; for A seuenth day , ( though not Saturday ) is still sanctified . Which to be sufficient to celebrate the Creator , the fourth Commandement prescribeth neither this , nor that seuenth day , but one of seuen , doth euidently proue . So that wheras Sonday is The Lords day , and withall A seuenth day , we may obserue , that Christians * * Ioh. 14. 13. glorifie the Father in the Sonne , and celebrate the Creator with the Redeemer . By whom a New creation ( though spirituall ) was performed x x Isa. 65. 17. & 66. 21. 22 according to the prophecy of Isaiah .

Lastly ; If it may appeare by the word , that Sonday was confirmed by the Apostles practise , and preceptiue execution , then Sonday hath authoritie , not from the Church , but from Christ . But it appeareth by the word , that Sonday was so confirmed ; therfore it hath authority not from the Church , but from Christ .

That the sequele of the Maior may better appeare , I will manifest the Minor , by these three places of holy writ : viz. Act. 20 , 6 , 7. and 1. Cor. 16 , 2. and Reuel. 1 , 10. For , in the first place three things are to be obserued . 1. That Paul abode at Troas seuen daies . 2. That it is not said ; The Disciples were called of purpose to his preaching , but Being come together to breake bread , that is , to be partakers of the Lords Supper . And 3. That , ready to depart on the morow , he continued his preaching , till midnight ; Then it will appeare , that Sonday ( there called The first day of the weeke , in respect of the Iewes their account , to whom Saturday was the seuenth , that is , the last day of the weeke ) was sanctified to holy meetings , and exercises . And that Paul waited ( as at Philippi y y Act. 16. 12. 13. for the Sabbath of the Iewes , so ) at Troas for the Christians their Lords day . Which he would not haue done , being an Apostle , and hauing such hast of departure , if Sonday had not been sanctified , by greater authority than the ordinary authority of the Elders and Brethren .

If it be obiected , that ( according to the originall ) the words bee One of the Sabbathes , in the two former places , and therfore it is vncertaine , whether Sonday bee meant in those places , rather than Saturday , I answere ; That , by the same reason , it is vncertaine whether our blessed Sauiour did arise againe the third day z z 1. Cor. 15. 4. according to the Scriptures : For all the Euangelists a a Mat. 28. 1 Mark . 16. 2. Luke 24. 1. Ioh. 20. 1. vse the same words , when they report , That Mary Magdalen went to seeke Christ , when he was risen .

But more fully to confute this Argument , three things are to be noted . 1. That in the originall the numerall ( One ) is put for the ordinall ( First . ) For Marke hauing said in the second verse of his 16. chapter , One of the Sabbathes , speaking of Mary Magdalen her seeking of Christ , chaungeth the words in the 9. verse , and saith ; The First day ; shewing that Christ was risen . And that Sabbathes is put for Weekes . As in Leuit. 25. 8. it is written ; Thou shalt number 7. Sabbathes ( that is weekes ) of yeeres . Secondly it is to be obserued , That in both places only Christians are said to haue these meetings : For they , who came together , are called Disciples & Churches , and are said To breake bread , that is , To receiue the Communion b b 1. Cor. 10. 16. 17. 18. which none but Christians may do . And therefore in both places the Spirit of God , in two sundry writers Luke and Paul vseth these words ; The first day of the weeke , rather than , The Sabbath day , more distinctly to expresse that day , which was sanctified by Christians . Whereas at Philippi , where no Disciples were as yet , Paul is said c c Act. 16. 12. 18. to go on The Sabbath , to the place , where the Iewes were wont to pray , after he had bin there certaine daies . For what neede had the Christians being none but themselues , to neglect the Lords day , for the Iewes Sabbath ? Thirdly , note that it is said ; Euery first day . 1. Cor. 16. 2. and consider whether there be any probability , that the Apostle would haue them come together euery Saturday . If not , it followeth necessarily , that by The first day of the weeke Sonday is vnderstood .

In 1. Cor. 16. 1. 2. we are yet further to consider , that the Apostle saith ; As I haue ordained in the Churches of Galatia , which argueth Generality , and Euery first day , which argueth Perpetuity . So that by this place , holy assemblies vpon Sonday may seeme , as generall in those times , so confirmed for euer , by a preceptiue exhortation . For as in this speech d d 2. Tim. 2. 19. Let euery one , that calleth on the name of Christ , depart from iniquitie , a preceptiue exhortation to call on the name of Christ , is implied , howsoeuer only departing from iniquity bee expressely commaunded . So in this speech deliuered by an Apostle , Euery first day of the weeke let euery one of you put aside , is implied a preceptiue exhortation , to come together vpon the first day of the weeke , howsoeuer only putting aside be expresly commanded .

If it be obiected , That these meetings were only to gather for the Saints , I deny it . For it is said , Act. 20. 7. That the Disciples came together to break bread , which importeth other holy exercises . Againe , If no more were vnderstood than expressed , then Christians confirmed in the faith , were lesse religious vpon their setled and sanctified holy day , than they were ordinarily , if not euery day , at their first enterance into their holy profession . For then they mette together e e Act. 2. 42. 46. not only to breake bread , but vnto doctrine also , and prayers . Lastly , The Apostle , who was so zealous to sanctifie the Lords day at Troas , would ( no doubt ) reproue in this place so great neglect of The Lords day , if such a matter were then to be supposed .

As for Reuel. 1. 10. if nothing else were vrged , but the consideration of the two former places , it doth sufficiently appeare , that by The Lords day is meant The first day of the weeke ( now called Sonday ) according to the iudgement of all the learned . Against which streame to striue , by making a doubt without reason ( at least probable ) is to bewray a proud conceipt of a priuate opinion . But howsoeuer this be sufficient , yet for the godly their sake , I will say somewhat more than inough .

It is the iudgement of the learned ( and I see nothing to the contrarie ) That as Paul praying in the Temple * * Act. 22. 17 fell into a traunce ; so Iohn sanctifying the Lords day , was rauished in spirit . If so , how can we imagine , That Iohn banished f f Reuel. 1. 9 in the isle Patmos , hauing no cause to constraine him , nor occasion to induce him , should rather sanctifie the Iewes Sabbath , than the Christians holy day ? Againe , If we find these titles , Our Lord , or The Lord , so attributed to the Sonne , that he is called g g 1. Tim. 6. 14. 15. The Lord of Lords , and by the title Lord h h 1. Cor. 12. 4. 5. 6. Ephes. 4. 4. 5. 6. distinguished from the Father , and the Holy Ghost , so that in few ( if any ) places of the new Testament it is applied distinctly , by way of title , to any but to the Sonne , will any who saith Iesus is the Lord ( speaking by the Spirit of God ) make any doubt that by The Lords day is meant that day , which was especially sanctified to the honor of Christ ? And will any Christian considering that which is said , be yet doubtful , whether that were Sonday , or no ? Lastly Beza in his note vpon 1. Cor. 16. 2. reporteth , That , in one Greeke copy , these very words , The Lords , be added to Euery first day . Which sheweth manifestly , That not the Iewes Sabbath , but The first day of the weeke was called The Lords day .

If then in 3. places of holy Scriptures written by 3. holy men inspired by the Holy Ghost ( of whom Luke was an Euangelist , Paul and Iohn Apostles ) we finde , The first day of the weeke ( according to the computation of the Iewes ) now called Sonday , sanctified to the worship of God , yea so , That Paul waited for it at Troas , and doth preceptiuely exhort the same ( though by implication ) to be sanctified euery weeke amongst the Corinthians , as in other places ; and it obtained the name of The Lords day , as being specially sanctified to the honor of our Sauiour , wee may conclude , That it appeareth by the Word , That the Lords day called Sonday , was confirmed by the Apostles practise , and preceptiue exhortation .

Now the Minor , or assumption of the former syllogisme is manifested , I am to confirme the sequele of the Maior , or proposition . Wherein two things are to bee proued . 1. That The Lords day was not established by the ordinarie authoritie of the Church . And 2. That it was established by the Diuine authoritie of our Sauiour Christ . The reason of both is ; because it was established by the Apostles .

The former ( though euident by that which is said ) will yet further appeare ; If we grant , That the Primitiue Church attributed as much to the Apostles , who first i i 1. Cor. 3. 6. 10. planted the same , and ( for the performance of that worke of God ) were k k Act. 2. 4. indued with extraordinary gifts , inspired by the Holy Ghost , & instructed l l & 1. 3. by Christ 40. daies after his resurrection , as Israel did to Moses their Law-giuer . But while Moses liued the Israelites tooke all their directions from him ; yea so , That not only in difficult cases m m Leuit. 24. 11. 12. Num. 15. 32. 33. & 27. 1. 2. of blasphemy , Prophaning the Sabbath , and Daughters inheritance , not formerly ruled by Moses , they came to him to know the minde of the Lord ; but also in all things about the Tabernacle n n Exod. 31. 3. 6. & 39. 37. 42. & 25. 38. 40. euen to a paire of snuffers , the worke-men , though miraculously inspired with cunning , were altogether directed by him , who had his instructions immediately from GOD . Can we then thinke That the Disciples came together euery first day of the week of themselues , though by generall consent , without the authoritie of the Apostles so directing them ? If they had attempted such a thing , how could they haue answered this question , o o 1. Cor. 14. 36. 37. Came the word of God out from you ? A question made by the Apostle in a supposition , that the Corinthians misliking Pauls directions touching silencing tongues without interpretation , and women in the Churches , would happily say , That they were of another opinion . So that it importeth this reply . But I pray you consider , that the Apostles are the first teachers of the Church , hauing receiued their instructions , either immediatly from Christ his mouth , or by reuelation , therefore the Church is to be ordered by them . If then worke-men , cunning by inspiration , could not make a paire of snuffers without Moses his direction , nor the Church in Corinth , by it owne authority , permit the manifestation of the extraordinary gift of the spirit to be in their publique assemblies without interpretation , could The Lords day ( a matter of so great regard ) bee established without the authoritie of the Apostles ?

Againe , Whereas the Apostle hauing reproued certaine male vsages amongst the Corinthians , and taken some order for reformation of the abuse of Loue feasts , which were of good vse at the first , but tending , at last , to the prophaning of the Lords Supper , concludeth thus , p p 1. Cor. 11. 34. Other things wil I set in order , when I come : Is it not euident , that the Church could do litle , or nothing , much lesse establish Sonday to bee the Lords day , without Apostolique authoritie ? Lastly ; If Titus an Euangelist q q Tit. 1. 5. could not reforme Creta , nor ordaine Elders , but as he was appointed by Paul , I see not but that all things in the Church were ordered and ordained by the Apostles . If by the Apostles , then by Christ . Which is the second point in the Maior now to be proued .

If we receiue the writings of the Apostles , as the Word of God , why not their constitutions accordingly ? I meane not vnwritten verities , or rather the very lies of Antichristian Papists , but such ordinances , as are mentioned and commended in the Word . For the Apostles were r r Act. 1. 2. 8. & 22. 15. chosen , and faithfull witnesses of those things , which they haue heard and seene ; and ( no doubt ) as faithfull s s 1. Cor. 7. 25 1. Tim. 3. 14. 15. in all the house of God , as Moses was about the Tabernacle , and in gouerning Israel : But Moses did not direct the worke-men to make any thing , no not a paire of snuffers , but according to the patterne , which he saw in the mount , and in the said cases of t t Leuit. 24. 12. 13. Num. 15. 34 35. & 27. 5 6. Blasphemy , Prophaning the Sabbath , and Daughters inheritance answered not of himself , but consulted with God . Therfore the Apostles did not prescribe ordinances , but with such authority , that Paul ( and so all ) might say , u u 1. Cor. 11. 25. I haue receiued of the Lord ( to wit Christ ) that which I haue also deliuered vnto you . But what neede these inferences ? Doth not the Apostle charge * * & 14. 37. Euery man that thinketh himselfe to be a Prophet , or spirituall , to acknowledge that the things hee writeth to them , are the Commandements of the Lord ? If the things which he then writ , viz. Directions about Prophecy , Speaking with strange tongues , and Silence of women in the Church , were the Commandements of the Lord , can we thinke him to be a true Prophet , and spirituall indeed , who perceiuing The Lords day to haue been established by the Apostles , will not acknowledge it to be a Commandement of the Lord ?

If it bee demaunded , when our Lord commanded his Holy day : I answere ; The faithfulnes and credit of the holy Apostles , are sufficient to perswade an humble Christian to receiue it as the Lords ordinance ; though it be not certainly knowne when Christ did ordaine it . But it is probable that he gaue commandement concerning the same , within those 40. daies after his resurrection . When ( as it is written x x Act. 1. 2. 3 in expresse words ) he gaue , through the Holy Ghost , Commandements vnto the Apostles , whom he had chosen , and spake of those things which appertaine to the Kingdome of God . Now doth it not especially appertaine to the kingdome of God , that Christians should sanctifie their Lords day , wherein y y 1. Cor. 1. 23. 24. Christ crucified , z z 1. Tim. 3. 16. The mystery of godlines , and a a Mat. 1. 21. Sauiour of the world should be * * Act. 10. 42. 43. preached , as well as the Iewes had their Sabbath , on which Moses , A schoole master b b Gal. 3. 24 to Christ , and A minister of the Letter c c 2. Cor. 3. 6. which killeth was d d Act. 15. 21. preached ?

Againe , If in those 40. daies Christ e e Eph 4. 8. 10. 11. appointed what Ministers should teach his Church for euer ; how can it be , but that then also he appointed some Sabbath , wheron they should ordinarily performe the worke of their ministerie , as hee was wont f f Luk. 4. 16. to do himselfe ? Seeing it is prophecied , g g Psal. 110. 2. 3. That the power of his rod should be such , that His people should come willingly at the time of assembling his army in holy beauty . Seeing his Father ( whose works * * Ioh. 5. 19. he imitateth ) appointed h h Leuit. 16. 2. 29. as an high Priest , so a time , when ( once in a yeere ) he should enter into the Most holy place ; and as other Priests , i i Exod. 29. 44. 38. so morning and euening sacrifices ; and considering it is written k k Eccles. 3. 1. To euery purpose vnder heauen there is an appointed time .

Lastly ; If the Sonne be like his Father , as in teaching his Apostles 40. daies ( for so long l l Exod. 24. 12. 18. & 39. 42. was Moses with the Father vpon the mount ) so in speaking those things which appertaine to the kingdome of God , as his Father taught Moses al things belonging to the furnishing of the Tabernacle ; and If the Sonne be like his Father in sanctifying a day to his owne honor , as hath been declared , Why may not Christians beleeue , that Christ sanctified The Lords day within those 40. daies , as the Father m m Deut. 9. 9 confirmed The seuenth day in those 40. daies , that Moses was with him on the mount ? And the rather , because it is te be obserued , That the Disciples n n Ioh. 20. 19. 26. assembled the two first daies of the two weeks immediatly following Christ his resurrection ; and that our Lord , not only of purpose sanctified both those assemblies with his holy and miraculous presence , but also ( immediatly before his Ascension ) commanded his Apostles o o Act. 1. 4. 5. 7. 9. to wait , a few daies , for the promise of the Father ; Which ( by his prouidence , in whose power bee times , and seasons , as Christ affirmed euen in this case ) was fulfilled p p Mark . 16. 1. 2. Leuit. 23. 15. 16. Act. 2. 1. 4. 14. vpon a Sonday ; and at the same time the Apostles first began the execution of their ministery , and preached Christ publiquely : But publique preaching q q Num. 10. 7. 8. Isa. 58. 1. Ezech. 44. 23. 24. Act. 23. 14. 42. is a speciall worke of the Sabbath day . It may therefore bee gathered , That Christ appointed his Apostles to sanctifie Sonday , whereon he would manifest himselfe r r & 1. 6. 7. 8 to be King of Israel , as his Father instituted A seuenth day , as on which , he was manifested to bee GOD of heauen and earth .

To conclude , If Saturday were made common , not by man , but by God himselfe , and that not for a Ceremony , but for some other cause ; If God sanctified a Sabbath as well to Christians , as to Iewes ; If euery ordinance of Christ were an ordinance of God ; If Christ were as faithfull in all his owne house , as Moses about the Tabernacle ; If Christ came to fulfill the fourth Commandement , which prescribeth one day of seuen ; If the Church of God bee not easily to bee condemned as neglecting the ordinance of God in sanctifying Sonday for many hundred yeeres ; If Christ were like his Father in sanctifying that day to his owne honor , whereon he was declared to be the Sonne of God , and King of Israel , to wit Sonday ; If the day be so appointed , that the Creator is glorified with the Redeemer ; If it appeare by the Word , that the first day of the week was confirmed by the Apostles practise , and preceptiue exhortation ; If by the first day of the week be meant that day wheron Christ did rise againe , and that was Sonday ; If in the Word Sonday be called The Lords day to the honour of Christ our Lord ; If the warrant of Sonday consisteth not in the ordinarie authoritie of the Church , because it was established by the Apostles ; If euery spirituall man be to acknowledge the ordinances of the Apostles , to bee the ordinances of the Lord ; and If the Apostles were informed by Christ touching the Lords day within those 40. daies after his resurrection : I may safely hold this my Position ; The Lords day , commonly called Sonday , is an ordinance of God .

1 THe Church is said to be Catholike , in regard of the vniuersality thereof ; for this word Catholike signifieth Vniuersall . The Vniuersalitie thereof consisteth in Times , Persons and Places . For there is no age of the world , no nation on the earth , and no sort of people , that can be exempted from the same . And therefore it is called The celestial Hierusalem , and said to be the congregation Heb. 12. 22. 23. of the first borne , which are written in heauen . So that we are to beleeue , That as there hath been euer an head ( to wit Christ ) so there hath been also a body ( to wit the Church ) some where , or other , but the Church of Rome is a particular Church , confined within a certaine compasse , and hath not been a C●●●●● but since Christ his comming in t●● 〈◊〉 therfore it is not the Catholique C●●●●●

2 The Catholique Church is an obiect of faith , according to the Apostles Creed , and therefore inuisible , howsoeuer the members thereof ( called by Peter , Liuely 1. Pet. 2. 5. Heb. 11. 1. stones ) be visible , as they be men : For faith is the euidence of things not seene : But the Church of Rome is visible , therefore not the Catholique Church .

3 I grant , that as one man , so one particular Church may be called Catholike , but it is only in regard of the Catholique faith , ( as being one , & the same throughout the Catholique Church ) which that one man , or that one Church professeth : But the Church of Rome professeth not ( indeed ) the Catholike faith ( as shal be in part shewed hereafter ) therefore ( in no sense ) it can be truly called Catholique . But suppose it held the Catholique faith , yet were it not , for that cause , an obiect of faith according to the Apostles Creed , more than a particular man , or any other particular Church holding the faith . Here it is to be vnderstood , that howsoeuer we may say : This man , or that Church is Catholique , yet we may not say , and speake properly , This is the Catholique man , or That is the Catholique Church .

4 That the Church of Rome holdeth not the Catholike faith , neither yet hath done for many yeeres , may be demonstrated in sundry fundamentall points . Let it be sufficient to produce though but one , yet that most fundamental , sith it is called by an excellency , The Word of faith , preached Rom. 10. 6 8. by all the Apostles . And the rather that One , because it is the principall argument of that worthy Epistle , which Paul wrote Cap. 1. 8. to the Romans , whose faith was then published throughout the whole world . So that , if the Church of Rome swarue from this truth , it is manifest that it is the ofspring , not of the true members of the Primitiue Church of Rome , but of the troublers of that Church , of whom Paul thus writeth : Now I beseech you brethren , Cap. 16. 17. 18. marke them diligently which cause diuision , and auoid them : For they that are such serue not the Lord Iesus , but their owne bellies , and with faire speech and flattering deceiue the hearts of the simple . But what is that most fundamentall point ? Euen that same , which Paul , after a large and learned disputation , setteth downe as his peremptory iudgement in these words ; Therefore Rom. 3. 28. we conclude , that a man is iustified by faith , without the workes of the Law . But the Church of Rome , that now is , holdeth , and for many yeeres hath held , That a man is iustified both by faith , and works , contrary to the conclusion ; therefore the Church of Rome is not Catholique , but Antichristian .