PROPOSITIONS
tending
to
prooue
the
necessarie
obseruation
of
the
Lords
day
,
or
Christian
Sabbaoth
.
1.
IN
handling
of
this
Question
of
the
Christian
Sabbaoth
:
I
purpose
to
speak
in
order
of
three
things
.
First
of
the
state
of
the
controuersy
.
Secondly
,
of
the
arguments
and
reasons
for
the
truth
.
And
last
of
all
,
the
answere
of
obiections
.
2
There
be
two
different
iudgements
concerning
the
Sabbaoth
:
the
one
in
extreamity
,
the
other
in
the
meane
.
3
The
iudgements
,
or
rather
the
opinions
,
standing
in
extreamity
are
extreamly
opposite
and
contrary
:
and
they
are
holden
by
men
of
such
quality
,
as
are
otherwise
branded
with
the
note
of
infamous
heresie
.
4
The
one
extreame
is
of
them
,
who
holde
:
that
there
ought
to
be
no
Sabbaoth
or
difference
of
dayes
,
nor
anie
certaine
time
or
day
appointed
for
rest
,
and
publique
meetings
for
Gods
seruice
:
but
to
leaue
it
as
a
matter
meerely
fre●
for
euery
one
.
5
They
alleage
for
themselues
,
1.
That
the
fourth
Commaundement
●anchius
de
oper.
redempt.
li.
1.
ca.
19.
fol.
608.
Vrsinus
Cathech
▪
●art.
3.
ad
quaest
:
103.
fol.
●79
Rogers
di●play
of
●he
Family
of
loue
●n
a
confession
of
one
of
that
sect
§
:
●0
.
is
meerely
ceremoniall
.
2.
The
Christian
liberty
:
whereby
we
may
,
where
and
when
we
list
,
worship
&
serue
God
.
And
as
we
are
freed
from
the
circumstance
of
place
:
Io.
4.
21.
23.
So
are
we
also
(
say
they
)
freed
from
the
circumstance
of
time
of
seruing
God
.
3.
They
alleage
Scriptures
:
as
Colossians
,
2.
16.
Galathians
,
4.
10.
Romans
,
14.
6.
Matthew
,
12.
8.
6
The
Authors
of
this
loose
opinion
are
the
Family
of
Lone
,
sayth
Rogers
;
and
the
Anabaptists
,
sayth
Vrsinus
.
7
These
men
(
sayth
Zanchius
)
abutuntur
Scripturis
,
abuse
Zanch.
vbi
supra
.
fol.
608.
611.
Vrsin
.
vbi
supra
.
the
Scriptures
,
and
conclude
from
them
that
which
cannot
be
concluded
:
Whom
he
confutes
,
as
also
doth
Vrsinus
.
8
But
to
passe
by
this
irregular
sect
,
and
salt
which
hath
lost
his
sauour
;
I
say
with
him
:
Iniquum
est
&
impium
aut
nullos
esse
,
Zanch.
Ibid.
fol.
●12
.
aut
qui
sunt
,
contemnere
.
It
is
impious
and
vngodly
,
either
to
haue
no
certaine
dayes
of
Gods
publicke
seruice
,
or
to
contemne
those
that
are
appointed
and
established
.
So
teach
(
sayth
he
)
the
Scriptures
,
the
Fathers
,
and
godly
Teachers
of
our
later
age
:
and
so
doth
the
auncient
receiued
and
approoued
custome
and
practise
in
all
Churches
,
of
all
places
,
and
nations
confirme
.
9
The
other
extreamity
of
opinion
,
is
of
those
who
hold
:
that
the
Iewish
Sabbaoth
of
the
7.
day
in
the
week
from
the
creation
,
is
neuer
to
be
abolished
;
being
no
lesse
necessary
for
vs
to
obserue
now
,
then
it
was
euer
for
the
Iewes
.
10
They
alleage
reasons
drawne
,
1.
From
the
praecedence
of
the
Sabbaoth
before
the
lawe
,
and
before
the
fall
:
the
Lawes
of
which
nature
are
immutable
.
2.
From
the
perpetuity
of
the
Morall
lawe
.
3.
and
from
the
large
extent
therof
appertayning
to
all
.
4.
From
the
perpetuity
of
the
couenant
,
Exod.
31.
17.
5.
and
of
the
cause
of
the
lawe
which
maketh
it
perpetuall
:
which
is
the
memoriall
and
meditation
of
the
workes
of
God
:
which
belonges
vnto
the
Christians
,
as
well
as
to
the
Iewes
.
11
These
reasons
in
themselues
are
good
:
but
,
being
misapplyed
to
the
establishment
of
the
Iewish
ceremoniall
Sabbaoth
which
was
a
shaddowe
of
things
to
come
,
and
is
abolished
:
Conatus
eorum
tanquam
pestilentissimus
(
sayth
Musculus
)
Muscul
.
Loc.
c●m
▪
part
.
1.
fo.
14●
est
retundendus
:
their
indeuours
as
beeing
most
pestilent
are
by
all
meanes
to
bee
suppressed
;
Both
because
(
sayth
hee
)
they
obscure
the
glory
of
our
Sauiour
by
reiecting
the
Lords
day
,
and
bringing
Christians
as
much
as
in
them
lyes
,
vnder
the
yoke
and
slauery
of
the
Mosay
call
lawe
againe
.
12
The
Authors
of
this
vnchristian
opinion
:
are
either
Iewes
as
[
a
](A12801-e11530-b)
a
Vrsin
.
Cath.
in
praecept.
4.
ad
quaest
103.
fol.
7●7
,
76●
Vrsinus
sayth
:
or
Ebion
and
Cherinthus
as
[
b
](A12801-e11600-b)
b
Jrenaeu●
.
l.
1.
c
2●
Irenaeus
,
and
[
c
](A12801-e11640-b)
c
Epiphan.
heres
.
3●
Epiphanius
witnesse
:
or
Sabbatary
Christians
;
as
[
d
](A12801-e11670-b)
d
Muscul
.
loc.
part
1.
fol.
145.
146.
14●
Musculus
&
[
e
](A12801-e11710-b)
e
Beza
.
Thes.
Geneuens
.
c.
●9
.
§.
15
Beza
say
:
or
Anabaptists
as
[
f
](A12801-e11740-b)
f
Grysaldus
Perus●●
Haere●●cor
.
n●minibus
.
Titul●
Sabb●tarij
.
Grysaldus
Perusinus
(
a
Papist
)
doth
report
;
and
are
confuted
by
Musculus
,
Vrsinus
,
and
[
g
](A12801-e11770-b)
g
Bellar
:
Tom
:
●
li.
3.
de
cultu
san●●
cap.
10
Bellarmine
.
13
The
iudgement
standing
in
the
meane
,
is
of
such
Churches
and
persons
(
from
the
Apostles
age
to
ours
)
as
withall
professing
the
truth
and
soundnesse
of
the
Christian
faith
,
haue
in
all
times
&
places
,
without
interruption
,
question
or
gainesaying
kept
holy
,
and
established
the
Lords
day
,
being
the
first
day
of
the
weeke
from
the
Iewes
Sabbaoth
.
14
And
these
are
eyther
primitiue
or
later
:
wherein
by
the
way
wee
will
consider
of
the
middle
or
neuter
sort
:
betweene
the
primitiue
and
later
:
namely
the
Papists
,
and
their
iudgement
.
15
The
auncient
primitiue
,
and
orthodoxe
Fathers
,
both
Greeks
and
Latines
,
doe
with
one
mouth
certifie
vs
of
these
soure
things
touching
the
Christian
Sabbaoth
day
.
[
1
](A12801-e11850-b)
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
:
Coloniens
par●
9
,
cap
9
The
originall
thereof
:
which
they
say
was
first
established
by
Christs
owne
blessed
and
inspired
Apostles
.
Ignatius
epist:
a
Magn●sios
.
Iustin●●
Martyr
.
Apol●g
.
2.
ad
Col.
Atha●●s
.
Tr●●t
.
de
verb.
〈◊〉
de
circumcis
.
&
Sabbat
,
Chrisost.
serm
5.
de
resurrec●
Co●cil
.
generale
.
〈…〉
Const●●tinop
.
can
.
〈…〉
86.
ad
〈◊〉
.
&
●p.
119.
c.
1●
.
ad
〈◊〉
.
Idem
de
c●●●ta●
D●
.
l
22.
c.
30.
Idem
de
verb.
Apost.
serm.
15
,
Idem
●●
Tempore
.
serm.
251.
Isidor
,
ded
●
〈◊〉
.
lib.
1.
cap.
24.
Bed●●●
Luc.
24.
The
cause
or
occasion
:
in
memory
of
the
●esurrection
of
Christ
our
Lord
(
who
rose
vpon
that
day
)
&
of
his
triumph
ouer
death
and
hell
.
[
3
](A12801-e12070-b)
3
Ignatius
&
Iustinus
vbi
supra
Irene
:
li.
4.
c.
19
,
20
,
●2
,
33
,
34.
D●onysius
Cornithacus
apud
Euseb.
Eccles.
h●st
.
i.
4
,
c.
23.
Orig●●es
hom.
3
,
in
Exod:
&
contra
Gelsum
:
li.
●
.
Cyrill
:
in
Ioan
:
li.
12.
c.
58.
Tertullian
:
Apolog.
ca.
●9
Idem
de
Idolol
:
Hieronym
.
in
vita
Paule
.
Idem
Epist.
ad
●ustoch
.
Ambros
.
serm.
62.
Augustin
.
Tract
.
●
.
in
Ioan.
Gregor.
l.
11.
Epist.
●
.
concil
color
.
part
9.
cap.
9
.
Their
honorable
testimony
,
generall
approbation
,
and
continual
practise
or
sanctifying
of
the
same
in
their
seuerall
times
.
4.
And
lastly
their
effectuall
establishment
thereof
by
all
lawes
:
[
a
](A12801-e12220-b)
a
In
decret.
de
consecrat
.
dist.
3
can
.
●
.
&
●●
.
Decreta●
.
●it
.
de
ferij●
.
ca.
●
.
Conc●l
Laod●c●●
.
c.
49.
Concil.
Ag●th●s
.
●
.
47
,
concil
A●t●siod●r
.
c.
16.
Concil.
Aurclianeus
.
c.
27.
Concil.
Constantinop.
6.
c.
8
,
Synod
.
Augustens
.
c.
18.
Cōl
.
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.
Booke
of
the
Iniunctions
of
●e
Church
of
England
:
anno
1.
Eliz.
Ini●●
.
20
,
33
,
38
,
6.
Booke
of
aduertisements
.
pag.
8.
b.
1.
Canons
15
,
1.
fol.
14
,
15
,
21
,
24.
Canons
.
1603.
can.
34
,
44
,
45
,
46
●7
,
59.
Canon
:
[
b
](A12801-e12520-b)
b
In
cod
.
lib.
3.
Tit.
1●
.
de
ferijs
.
Leg.
3.
Theodosij
.
&
●ag
.
10.
Le●nis
&
Anthen●j
.
&
Leg.
5.
&
8.
Valenti●j
.
●
9.
●●nor
:
&
Theod●s
.
So●om
.
lib.
1.
cap.
8.
Lex
Contant
ni
.
Lib.
ordination●
Caroli
.
5.
li.
2.
●●bric
.
1.
fol.
359
Ciuill
:
and
[
c
](A12801-e12670-b)
c
Canutus
Law
.
Lex
14
,
15.
Edgars
Law
Act.
and
●on
elit
:
15●6
.
fol.
14.
a
Law
anno
27.
Henrc
.
6.
cap.
5
Actes
of
Parliament
of
Scotland
since
King
Iames
the
●
.
20.
Octob.
1579.
cap.
3.
King
Iames
the
1.
his
Prolamation
1603
,
against
the
profaning
of
the
Sabbath
.
Common
(
as
we
tearm
them
)
especially
in
this
famous
Iland
of
great
Britaine
.
16
The
Papists
comming
betweene
the
primitiue
and
later
purity
(
like
a
nettle
growing
between
two
roses
)
as
they
kept
(
among
other
things
)
the
letter
of
Gods
word
,
the
matter
of
Baptisme
,
and
doctrine
of
the
Trinity
:
so
haue
they
done
(
as
they
receaued
from
hand
to
hand
in
their
seuerall
times
)
the
time
&
doctrine
of
the
Lords
day
.
And
yet
as
euery
truth
that
hath
passed
thorow
their
hands
in
that
their
generall
defection
from
the
faith
&
fore prophecied
Apostasie
:
So
this
also
of
the
Christian
Sabbaoth
Catech.
Rom.
part
●
.
in
3.
praecept
.
●ct
.
21.
Cataneus
●n
●ath
.
Rom.
fol.
234
●anis
.
Cathec
.
c.
3.
●11
.
fol.
84.
Vau.
●●athec
.
c.
●
.
fol.
53.
elisius
de
3.
pr●●pt
.
fol.
315.
317.
●rynaus
disp.
Theo●g
.
anno
.
1598.
●harad
.
Christ
.
●hes
.
103.
fol.
124.
Tolet
instruct
.
sa●rdot
.
l.
4.
c.
24.
fol.
●40
.
541.
542.
●45
.
546.
Feli●us
fol.
305.
306.
●07
.
310.
315.
●17
.
Catancus
in
●athec
.
Rom.
fol.
●35
.
&
in
sunt
.
1.
Fest.
fol.
185.
●aul●
Catheth
.
c.
fol.
53.
hath
pitifully
been
defiled
,
like
pure
water
running
through
a
muddy
cesterne
.
17
For
touching
the
time
therof
,
they
euidently
profane
it
by
ᵈ
horrible
idolatry
,
wil-worship
,
masse-worsh
,
bread-worsh
▪
Saint-worship
,
Image-worship
;
and
other
mysteries
of
their
Antichristian
hypocrisie
.
As
also
by
their
impious
●
permissions
of
seruile
labours
,
as
butchers
,
bakers
,
fishings
,
mending
and
repairing
bridges
,
highwaies
,
Churches
,
teaching
profane
Arts
and
liberall
sciences
,
Lawyers
,
studyings
,
writings
,
and
informing
causes
euen
for
gaine
,
fayres
and
markets
:
as
also
their
teaching
of
the
lawfulnesse
of
vaine
and
wicked
recreations
and
pastimes
,
as
sword
playing
,
carding
,
dauncing
,
fiddlers
musick
euen
for
gaine
:
and
almost
whatsoeuer
is
confirmed
by
the
diuers
custome
of
euery
place
,
or
indulgenced
to
them
by
the
Popes
large
licence
.
18
And
neither
hath
the
doctrine
of
the
Christian
Sabbaoth
escaped
free
from
their
corruption
.
For
albeit
with
one
mouth
they
acknowledge
rightly
,
[
1
](A12801-e13040-b)
1
Cathech
.
Rom.
part
.
●
.
in
pracept.
3
sect.
4.
14.
fol.
319.
322.
H●sius
.
Confes
.
Petrie
v.
fol.
300.
c.
79.
Rhem.
Test
.
in
Apec.
1.
10.
.
That
the
Lords
day
was
by
the
Apostles
themselues
established
:
and
that
(
as
[
*
](A12801-e13120-b)
*
Felisius
fo.
292.
ex
Augustino
.
ep.
119
ad
I●n
.
c.
13.
&
contra
Faust
.
M●●●ch
.
l.
32.
c.
●1.
&
serm.
251.
de
Tempore
.
some
of
them
doe
say
)
Dominico
●ussu
:
by
Christs
owne
commaundement
,
[
2
](A12801-e13210-b)
2
Cath.
Rom.
fol.
322.
in
3.
praecept
.
●
14.
Bellar.
Tom.
1.
de
cultusanct
.
l.
3.
c.
10.
11.
Felisius
fol.
290.
Rhem
.
in
Apoc.
1.
10.
Vaalx
cath.
c.
3.
fol.
51.
Ribera
.
in
Apoc.
1.
10.
.
That
this
was
done
by
them
in
the
memoriall
of
Christ
his
resurrection
.
[
3
](A12801-e13330-b)
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.
Reuel.
1.
10.
do
manifestly
confirme
this
day
.
[
4
](A12801-e13430-b)
4
Bellar.
Ib
d.
c.
Io.
11.
Stella
in
Luc.
14.
fol.
11●
.
a.
.
That
it
is
a
day
aboue
all
other
dayes
to
be
esteemed
.
[
5
](A12801-e13480-b)
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
obseruation
thereof
is
,
Iuris
diuini
,
pars
cultus
diuini
;
and
dooth
tye
the
conscience
:
yet
all
this
they
affirm
;
to
conclude
here
hence
their
Churches
false
vnlimited
authority
without
the
word
of
God
:
and
that
the
obseruation
of
this
day
,
neither
is
Iuris
dinini
;
nor
yet
doth
tye
the
conscience
otherwise
,
then
as
it
is
commaunded
by
the
Church
:
and
so
by
consequence
is
but
a
meere
tradition
of
vnwritten
verity
.
For
they
say
it
hath
no
commaundement
of
God
,
neither
Legall
nor
Apostolicall
.
19
The
latter
sort
of
Orthodoxall
Churches
and
persons
are
such
,
as
commonly
are
tearmed
of
the
Protestant
profession
.
Who
being
led
by
the
selfe
same
spirit
&
word
of
God
,
20
The
materiall
points
,
wherein
they
doe
all
of
them
generally
agree
touching
the
Lords
day
,
are
chiefely
these
;
[
1
](A12801-e13580-b)
1
Muscul●●
Loc.
vol.
●
.
in
4.
praecept
.
fol.
147.
▪
Caluin
:
instit
.
l.
2.
c.
8.
sectione
31.
32.
▪
Bullinger
:
Decad.
2.
s●rm
.
4.
fol.
125.
▪
Martyr
.
Lo●●
.
7.
class
.
●
.
sect.
2.
3.
Idem
in
1.
Cor.
16.
fol
444.
6.
▪
Beza
.
Thes.
Geneuens
.
●
.
39.
sect.
8
:
9.
Idem
i●
Argumento
Ps
.
92.
〈…〉
Reu.
1.
10.
▪
Zanch●u●
de
redemptione
.
l.
1.
c.
19.
fol.
610.
c.
▪
Vrsinus
Cathee
.
ad
quest.
103.
●art
.
3.
fol.
●66
.
▪
〈…〉
Mosis
c.
8.
fol.
117.
118.
119.
120.
121.
Idem
pr●lect
.
in
Genes.
2.
3.
fo●
.
63.
▪
Che●●●●
.
Exa●●e●
part.
4.
de
sestu
fol.
697.
▪
Heming
.
Symagma
,
edpracept
4
§.
12
fol.
362.
&
Enchirid.
〈◊〉
.
Lex
.
class.
2
f●l.
10●
.
▪
Hyperiu●
〈…〉
1.
Cor.
16.
1.
2.
Pezelius
Argument
,
part.
3.
fol
169.
▪
Sadiel
.
contra
artic.
ab●●rat
.
&
resp.
art.
49.
fol.
500.
¶
2.
Tome
of
Homilyes
.
fol.
258
the
first
parte
of
time
and
place
of
Prayer
.
¶
Nowel
:
Catech.
〈◊〉
.
fol.
95.
96.
¶
Deerings
Lecture
19
,
on
Heb.
4.
10.
▪
Fulke
Rhem.
in
Apoc.
1.
10.
▪
Perkins
,
in
Gal.
4.
10.
▪
Su●liffe
:
pr●ma
fides
instit
.
fol.
11
,
¶
Babington
on
Com.
4.
fol.
●68
.
.
That
the
fourth
Commaundement
is
partly
morall
and
perpetuall
:
and
partly
ceremoniall
proper
to
the
Iewe
,
and
quite
abolished
.
2.
That
the
ceremoniall
of
that
Law
stood
[
**
](A12801-e14100-b)
**
Martyr
.
Iunius
:
Hemingius
:
F●lke
:
Perkins
:
Babing●on
.
Vbi
supra
.
Musodus
Iludem
fol.
146.
Beza
confes
.
de
Eccles.
c.
5.
§.
41.
fol.
157.
Wolph●u●
〈◊〉
.
l.
●
c.
1.
Piscator
exposit.
C●thech
.
in
4.
pr●ce
●
.
●●l.
120.
〈◊〉
.
in
Coloss.
2.
16.
fol.
1.
64.
and
his
Lecture
19.
on
Coloss.
2.
16.
Nowels
Cathech
.
fol.
99.
〈◊〉
.
12.
fol.
●12
.
Idēin
Matt.
10.
f.
9●
.
Book
of
Hom.
fol.
258.
〈…〉
.
day
of
7.
)
is
the
morall
of
the
fourth
Commaundement
and
of
the
law
of
Nature
belonging
to
vs
,
as
well
as
to
the
Iewes
.
[
4
](A12801-e14280-b)
4
Bez●
.
The.
Gen●●
.
c.
39
§.
12.
fol.
84
I●em
a●not
.
●●
Reu.
1.
10.
Zancheuede
redemp
.
fol.
6●0
.
a.
b.
Clematiue
:
loc
com
.
part
.
2.
fol.
61.
v.
Visin●●
〈◊〉
.
part
.
3.
〈◊〉
.
103
fol.
767.
Iunius
prae●●●
.
●●
G●n.
2.
3.
fol.
63.
P●●cate●
.
●n
●bserua●
.
ad
Gen.
2.
3
&
Cath●ch
.
f●l.
1●0
.
Sade●●
.
Hem●ngius
.
Pezelius
:
Fulke
:
Perkins
:
Babington
.
vbi
supra
.
F●x
Meditat.
in
.
Apoc.
1.
10.
Buch●l●●er
.
〈◊〉
.
●
prel●g●rn
.
fol.
●●
.
Hyperius
in
Heb.
7.
fol.
327.
.
That
the
Apostles
of
Christ
did
themselues
translate
the
Iewish
Sabbaoth
into
the
Lords
day
.
[
5
](A12801-e14470-b)
5
Bullinger
.
Pezelius
.
Martyr
.
Musculus
.
Beza
.
Zanchus
.
Chemnitius
.
Iunius
.
Piscator
.
&
rel
quiserè
〈…〉
.
Item
vid.
plura
hac
dere
●s●a
se●●ione
58.
.
That
this
translation
by
the
Apostles
,
is
to
be
prooued
and
concluded
directly
out
of
those
places
of
Act.
20.
●
.
1.
Corm
16.
1.
Reu.
1.
10.
[
6
](A12801-e14530-b)
6
Bull●nger
.
Martyr
.
〈…〉
.
Th●●
.
Pi●cator
.
Pez●lius
.
Fulke
booke
of
Homilyes
,
&c.
v●●
supra
.
Hyperius
in
Hebr.
7.
fol.
327.
Gualter
in
Act.
10.
7.
fol.
259
Aretius
in
A●oc.
1.
10.
F●x
〈◊〉
.
.
That
this
alteration
was
therefore
made
both
to
put
a
difference
betweene
the
Iewes
and
Christians
:
as
also
in
memoriall
of
our
Sauiours
resurrection
.
[
7
](A12801-e14610-b)
7
Zanch.
de
Redemp
.
fol.
610.
628.
629.
630.
632.
Bulling.
Dec
d.
fol.
128.
129.
〈…〉
.
4.
fol.
702.
703.
704.
Holuetica
〈…〉
.
l.
●
.
2.
Tome
.
fol.
260.
Perkins
pr●●l●●
fol.
231.
〈◊〉
Synops.
fol.
429.
430.
Zepperus
dep
.
litera
eccle●.
〈◊〉
.
fol.
94.
95.
96.
97.
98.
Ho●per
on
Commaund
.
4.
fol.
45.
Babington
in
co●
.
4.
fol.
171.
.
That
the
primitiue
Churches
Fathers
and
Christian
Princes
,
did
in
their
seuerall
times
alwayes
obserue
and
cause
to
bee
obserued
the
Lords
day
with
all
holy
solemnity
and
godly
reuerence
.
[
8
](A12801-e14740-b)
8
Brentius
in
Leuitic.
23.
2.
Bu●●r
in
Mat.
●2
.
fol.
112.
H●rm
.
confes
.
●
.
●6
.
Gualter
in
Act.
20.
7.
Hom.
132.
Zanchius
de
Redempt.
fol.
610.
b.
.
And
lastly
,
that
the
Lords
day
is
by
no
meanes
to
be
contemned
,
but
hath
well
and
rightly
beene
obserued
by
themselues
and
others
heretofore
from
the
Apostles
,
and
hereafter
to
the
worlds
end
,
aboue
all
other
dayes
;
seeing
it
is
the
receiued
and
confirmed
manner
:
the
which
must
needes
be
better
and
more
fit
then
any
.
21
This
harmony
of
iudgement
in
so
many
persons
of
so
great
excellency
and
worth
,
and
that
according
to
the
Scriptures
in
these
conclusions
,
albeit
I
gainesay
not
,
but
there
may
be
found
among
the
rubble
of
the
ruins
of
Gods
Image
,
men
of
so
palpable
absurdity
and
nothingnesse
of
common
sense
,
that
doubt
not
to
sway
against
them
all
:
and
with
one
negatiue
to
batter
their
authority
&
weighty
grounds
:
yet
bee
that
farre
from
euery
sober
minde
and
honest
heart
.
Such
Cyphers
of
men
do
open
but
a
gap
,
to
cast
off
any
thing
neuer
so
foundly
concluded
by
the
godly
learned
,
to
bring
in
nouelties
,
and
to
make
an
Idoll
of
their
owne
conceipts
:
and
therby
manifest
vnto
the
world
their
pouerty
of
knowledge
,
of
iudgement
and
of
conscience
:
which
kind
of
sicknesse
argueth
plaine
giddinesse
of
head
,
profanenesse
of
hart
,
and
a
schismaticall
,
priuate
,
and
praepared
spirit
to
any
headlesse
error
or
braine-sicke
haeresie
.
22
The
points
of
difference
among
the
godly
learned
,
doe
stand
in
three
distinct
questions
:
the
one
depending
on
the
other
:
First
,
whether
the
keeping
holy
of
the
seuenth
day
,
or
any
one
day
ofeuery
seauen
,
be
part
of
the
Morall
lawe
of
God
,
and
bee
perpetually
to
be
obserued
.
Secondly
,
whether
the
Lords
day
,
or
first
day
of
the
weeke
(
called
commonly
our
Sunday
)
bee
established
iure
diuino
:
by
the
wil
and
ordinance
of
Christ
,
in
stead
of
the
Iewish
Sabbaoth
,
and
do
tie
the
conscience
.
Thirdly
,
whether
the
Church
of
God
might
haue
chosen
at
the
first
another
day
,
or
hath
yet
authority
or
Christian
liberty
to
abrogate
or
alter
the
Lords
day
into
any
other
certain
or
vncertaine
day
:
or
whether
it
be
not
of
necessity
to
be
continued
to
the
end
of
the
world
.
Some
there
be
that
affirm
,
and
other
some
deny
.
23
The
Tenents
of
either
side
,
for
asmuch
as
they
are
both
of
most
reuerend
mention
,
and
blessed
memorie
;
and
yet
betweene
an
affirmatiue
and
negatiue
of
the
selfe
same
thing
there
can
be
but
one
truth
(
which
we
are
commaunded
diligently
to
try
and
follow
)
I
wil
propose
their
difference
,
with
as
much
sincerity
&
truth
,
and
dissent
from
that
which
seems
the
weaker
,
with
as
much
modesty
as
I
may
.
24
And
doe
professe
my selfe
in
this
point
of
the
more
strict
part
:
yet
with
subiection
to
the
spirits
of
the
Prophets
in
the
Church
of
God
.
Beeing
ready
to
yeelde
to
any
man
that
will
refell
my
reasons
and
instruct
mee
better
:
hauing
(
by
Gods
mercy
)
learned
in
modesty
to
iudge
of
my self
and
others
,
and
to
follow
the
truth
in
loue
&
peace
,
as
in
the
presence
of
the
iudge
of
all
the
world
.
25
The
ground
of
my
perswasion
is
the
euidence
of
Truth
appearing
to
my
conscience
,
being
chayned
to
the
iudgement
of
the
present
Church
of
England
(
of
the
which
body
I
reioyce
I
am
a
member
)
.
The
which
kind
of
motiue
is
to
me
of
double
force
:
I
say
the
authority
of
the
visible
Church
of
God
,
being
ioyned
to
the
truth
:
which
is
no
lesse
waighty
with
,
then
it
is
light
without
the
truth
of
God
.
It
is
contayned
in
the
second
Tome
of
Homilyes
,
the
which
is
mentioned
in
the
booke
of
Articles
.
26
And
this
mention
of
the
differing
iudgements
of
most
reuerend
men
,
agreeing
in
the
substance
of
Religion
,
is
not
proposed
to
set
them
together
by
the
eares
,
or
to
try
the
titles
of
eyther
sides
authority
(
For
how
should
one
escape
the
note
of
insolence
and
pride
,
and
want
of
humble
charity
and
sober
wisedome
)
:
But
onely
to
acquaint
the
Reader
with
the
needefull
grounds
,
and
simply
to
propose
this
matter
,
as
rather
seeking
truth
then
victory
or
cause
of
wrangling
.
27
Neither
dooth
this
difference
of
iudgement
praeiudice
the
doctrine
of
the
Gospel
.
For
,
by
the
one
part
,
the
Iew
gets
none
aduantage
,
seeing
they
vtterly
renounce
their
legall
Ceremonies
,
strict
rest
,
and
seuenth
day
(
counting
from
the
Creation
)
:
Neither
the
Libertine
by
the
other
,
seeing
they
make
it
morall
and
perpetuall
to
obserue
set
daies
,
and
themselues
haue
alwayes
kept
the
Lords
day
holy
,
counting
it
impious
to
profane
or
breake
it
by
contempte
or
negligence
,
vntill
the
Church
hath
greater
cause
to
alter
it
,
then
the
Apostles
had
to
appoint
it
,
and
command
it
.
28
Nor
of
this
diuision
(
or
the
like
)
hath
the
deluded
Papist
any
thing
to
boast
.
For
if
they
speak
but
one
halfe
word
heerein
,
wee
will
presently
intreate
them
to
keepe
them
on
their
dung
hill
;
and
first
pull
out
the
beame
from
Bellarmine
Bellarm:
Tom.
1.
lib.
3.
cap.
10.
d●
cultu
sanctorum
Tolet
:
Instruct
sacerdot.
li.
4.
ca
24.
fol.
542.
Perkins
:
problem
tit
.
d●●s
fest●
.
fo.
231.
Chemnitius
loc:
com
.
●ars
secunda
ad
3.
praecept
.
fol
61.
62
and
Tolets
eye
:
who
sway
with
Thomas
and
Caietane
against
the
streame
of
Scotus
,
Soto
,
Abulensis
,
and
the
other
Schoolemen
,
about
this
very
matter
of
the
Christian
Sabbaoth
.
So
might
wee
deale
with
them
in
matters
of
controuersies
;
for
there
are
few
or
none
depending
betweene
them
and
vs
,
wherein
they
differ
not
among
themselues
,
and
like
the
foure
windes
blowe
in
one
anothers
face
.
Aske
Bellarmines
three
Tomes
whether
I
lye
or
not
,
and
aske
withall
where
is
the
Catholique
vnity
they
boast
of
.
29
But
you
shall
obserue
(
about
this
controuersie
of
the
Lords
day
)
the
former
sort
&
company
of
reuerend
&
godly
Writers
(
for
most
part
)
liuing
in
the
times
next
aboue
vs
,
of
the
more
remisse
and
weaker
iudgement
:
and
the
later
,
of
the
more
sincere
and
strict
;
God
(
as
it
were
)
rewarding
the
diligence
&
paines
of
euery
age
,
with
the
reuealing
of
some
part
of
truth
:
and
alwaies
fiery
and
pearcing
wits
omitting
nothing
to
oppose
or
to
defend
the
truth
;
which
by
tha●
means
hath
by
degrees
been
manifested
.
The
which
thing
as
he
did
to
them
in
other
times
before
,
reuealing
to
them
sundry
truths
whereof
their
Predecessours
neuer
were
acquainted
(
each
faithfull
one
professing
purely
the
holy
truth
he
saw
)
so
dealt
he
with
the
primitiue
Fathers
in
their
seuerall
times
,
and
so
(
perhaps
)
will
doe
with
them
that
followe
vs
:
so
hath
hee
done
vnto
this
age
of
ours
:
and
as
he
hath
reuealed
sundry
other
truths
;
so
also
this
of
the
Christian
Sabbaoth
.
30
The
occasion
of
this
difference
in
the
former
,
was
the
opposition
,
that
they
bare
against
the
Papists
,
the
maine
and
only
aduersaries
(
in
a
manner
)
of
those
times
:
who
imposing
on
the
conscience
a
necessitie
of
all
the
rabblement
of
their
superstitious
and
Idoll
dayes
,
and
the
like
Will-worships
and
meere
humane
Traditions
by
the
Church
authority
:
Our
reuerend
Writers
oppose
to
them
againe
the
Christian
liberty
:
31
The
later
iudgement
doth
arise
from
the
opposition
of
another
kind
of
Aduersary
,
cleane
differing
from
the
Papist
.
I
meane
the
Atheist
,
Libertine
and
carnall
Gospeller
(
inseperable
vermine
of
euery
established
and
slourishing
free
Church
,
arising
chiefely
from
the
sweate
and
ranknesse
of
plenty
and
prosperitie
,
and
absence
of
the
Crosse
)
:
for
as
the
one
is
choaked
with
the
smoake
of
superstition
,
and
is
prodigious
in
the
number
and
quality
of
dayes
and
other
Ceremonies
;
so
the
other
is
drowned
in
profanenesse
,
and
breake
the
cordes
and
bands
of
God
himselfe
asunder
,
and
will
not
haue
the
Christ
of
God
ro
reigne
ouer
them
.
From
hence
,
the
later
writers
(
abounding
in
another
sense
)
presse
[
*
](A12801-e15170-b)
*
Catharinus
li.
de
imaginibus
:
apud
Bellar.
tom
.
1.
li.
2.
de
imag.
cap.
7.
Beza
:
thes.
Genev
.
ca.
36.
§.
15
positiue
and
temporall
;
euen
so
the
carnall
Gospeller
(
straining
the
bands
of
Christian
liberty
till
they
be
burst
)
blotteth
out
the
fourth
Commandement
,
and
sayth
it
is
but
ceremoniall
.
Why
might
not
now
the
Atheist
and
periured
person
blot
out
the
1.
and
3.
and
like
wise
say
,
they
be
but
ceremoniall
?
32
And
so
hauing
vnfolded
the
state
of
the
quaestion
;
and
spoken
of
these
other
needfull
circumstances
:
I
will
proceed
to
establish
the
truth
of
my
perswasion
,
and
then
will
answer
the
obiections
.
33
The
first
member
of
the
truth
,
in
this
controuersie
,
is
this
:
That
the
keeping
holy
vnto
God
,
of
one
day
of
the
7.
of
euerie
weeke
,
is
apart
of
the
Morall
lawe
of
God
,
and
by
all
Christians
to
be
obserued
to
the
end
of
the
world
.
34
This
proposition
is
affirmed
by
[
a
](A12801-e15270-b)
a
Vide
annotata
ad
§.
20.
Bullinger
in
Rom.
14.
5
Musculus
,
Martyr
,
Beza
,
Iunius
,
Hemingius
,
Bucer
,
Wolphius
,
Piscator
,
Rollock
,
Fulke
,
Perkins
,
Nowell
,
Babington
;
and
by
the
Church
of
England
in
the
2.
Tome
of
Homilyes
.
But
is
denyed
by
some
others
;
by
affirming
that
the
Church
may
alter
the
obseruation
of
the
seauenth
day
into
the
number
of
the
10.
or
14.
or
any
other
day
,
as
iust
occasion
is
offered
.
35
The
affirmatiue
is
prooued
by
these
Reasons
.
The
first
Reason
:
because
the
obseruation
of
the
seauenth
day
,
is
of
the
lawe
of
Nature
,
whatsoeuer
is
found
in
the
fourth
Commandement
appertayning
to
the
lawe
of
Nature
,
as
a
thing
most
godly
,
most
iust
,
and
needefull
for
the
setting
foorth
of
Gods
glory
,
it
ought
to
bee
reteyned
and
kept
Martyr
.
I.
oc
.
class
.
2
sect.
2
Iunius
prae●ec●
Gen.
2.
v.
3.
63.
Musculu
Loc.
com
.
part
in
4.
praecept
.
●
147.
of
all
good
Christians
.
But
in
the
fourth
Commaundement
is
found
the
obseruation
or
keeping
holie
of
the
seauenth
day
,
or
one
day
of
the
weeke
,
as
a
thing
most
godly
,
iust
and
needefull
for
the
setting
forth
of
Gods
glorie
.
Therefore
it
ought
to
bee
reteyned
and
kept
of
all
good
Christians
.
This
argueth
the
Church
of
England
:
Martyr
,
Iunius
&
Musculus
.
36
The
second
argument
stands
in
this
:
because
as
there
must
be
a
certaine
place
,
so
also
there
must
be
a
certaine
time
for
the
publick
exercise
of
Religion
;
without
the
which
(
saith
Bullinger
)
the
externall
worship
cannot
be
performed
vnto
Bulling.
Dec
serm.
4.
fol.
1
Caluin
.
inst
a
ca.
8.
§.
32.
God
:
but
all
would
run
(
sayth
Caluin
)
vnto
speedy
and
ineuitable
ruine
and
confusion
.
Now
for
desining
the
proportion
of
time
,
who
can
better
proportion
it
then
God
himself
?
who
in
the
time
of
mans
innocency
blessed
the
7.
day
(
that
is
;
did
destinate
it
to
his
seruice
)
and
in
the
Morall
lawe
prescribed
it
to
the
lewes
:
who
better
then
the
Sonne
of
God
,
37
The
third
Reason
.
Because
the
obseruation
of
the
seauen
day
conformeth
vs
vnto
the
Image
of
God
,
of
Christ
,
and
his
Apostles
;
who
alwayes
rested
the
seauenth
day
,
and
kept
it
holy
in
that
proportion
:
which
in
another
proportion
fol.
Caluin
.
inst
ca.
8.
§.
31.
●●●tyr
.
loc.
7.
cl●●
sect.
2.
destroyeth
Gods
holy
Image
in
vs
in
that
point
.
This
Image
of
God
is
proposed
in
the
fourth
Commaundement
[
For
in
sixe
dayes
.
]
Therefore
to
conforme
our selues
to
the
Image
of
God
,
wee
are
to
keepe
holy
the
seauenth
day
:
and
not
to
doe
it
,
is
to
destroy
that
part
of
Gods
Image
in
vs
.
38
The
fourth
Reason
.
Because
the
sanctification
of
the
seauenth
day
,
conformeth
vs
to
the
Image
of
Adams
holinesse
in
his
integrity
:
to
which
,
albeit
wee
cannot
perfectly
attaine
in
this
life
:
yet
we
are
to
striue
vnto
it
,
because
he
was
Zanchius
de
eribus
creatio●
.
part
.
3.
lib.
1.
p.
1
fol.
480.
created
to
the
Image
of
God
,
holinesse
.
Therefore
to
striue
vnto
the
Image
of
Adams
holinesse
,
wee
are
perpetually
to
obserue
the
7.
day
holy
vnto
God
*
as
Adam
did
.
39
The
fift
Reason
.
Because
the
end
of
the
7.
dayes
obseruation
seator
in
Ge●●s.
2.
3.
Dec●●g
:
Lect.
29.
●
Heb.
4.
10.
is
perpetuall
,
namely
to
worship
God
,
and
to
profit
in
his
knowledge
.
Therefore
the
obseruation
of
the
7.
day
must
also
be
perpetuall
.
40
The
sixt
Reason
.
Because
the
same
necessity
is
vnto
vs
,
that
was
to
Adam
,
the
Patriarches
,
and
the
lewes
,
to
keep
holy
a
7.
day
.
The
same
necessity
in
respect
of
God
,
who
requires
of
vs
no
lesse
proportion
of
seruice
,
then
he
did
of
them
.
In
respect
of
Gods
Church
,
the
which
needeth
no
lesse
proportion
●illinger
Decad.
Iserm
.
4.
fol.
5.
of
order
.
In
respect
of
our
soules
,
which
need
no
lesse
proportion
of
meanes
to
be
instructed
and
sanctified
:
In
respect
of
the
bodies
of
our selues
,
our
seruants
,
and
our
Cattell
,
that
also
neede
no
lesse
proportion
of
rest
,
then
they
.
Therefore
the
7.
dayes
holy
rest
is
of
necessity
to
be
obserued
.
41
The
seauenth
Reason
.
Because
the
obseruation
of
a
longer
distance
then
a
7.
dayes
rest
,
woulde
proue
iniurious
to
our selues
:
our
soules
:
our
bodies
:
the
soules
and
bodies
of
our
seruants
:
and
the
bodies
of
our
cattle
.
For
seeing
God
hath
giuen
such
a
portion
and
proportion
of
time
to
vs
and
ours
to
serue
God
,
and
be
profited
in
soule
and
body
:
as
it
was
Gods
double
mercy
to
grant
it
,
so
it
would
be
a
double
cruelty
to
with
hold
it
,
or
depriue
vs
of
it
.
42
The
eight
Reason
.
Because
it
derogateth
from
the
wisdome
of
God
,
of
Christ
,
and
his
inspired
Apostles
:
who
proportionating
so
much
time
vnto
our
rest
,
so
much
vnto
Gods
speciall
and
publicke
seruice
,
and
so
much
euen
to
the
labouring
seruant
and
drudging
beast
,
as
knowing
what
was
fi●test
for
euery
one
;
it
being
measured
out
by
Gods
owne
indulgence
according
to
their
strength
:
If
the
Church
should
breake
this
proportion
,
and
alter
it
to
the
10.
or
14.
it
coulde
not
but
commit
much
error
,
both
in
crossing
of
Gods
heauenly
and
most
perfect
wisdome
and
appointment
,
as
also
in
breaking
of
the
due
proportion
.
43
The
ninth
Reason
.
Because
we
may
not
profane
that
day
which
God
sanctified
;
for
so
should
wee
turne
that
day
into
a
curse
which
God
hath
blessed
:
But
God
sanctified
and
blessed
the
7.
day
,
both
in
the
lawe
of
Nature
,
and
Morall
lawe
;
both
before
the
Ceremoniall
lawe
,
and
out
of
it
also
.
Now
it
is
in
his
onely
power
to
abrogate
the
obseruation
of
the
seauenth
day
,
that
sanctified
it
:
but
God
neuer
abrogated
the
7.
dayes
obseruation
.
Therefore
we
are
perpetually
to
sanctifie
the
seauenth
day
.
44
The
tenth
Reason
.
Because
the
fourth
Commaundement
of
sanctifying
one
day
of
7.
is
not
Ceremoniall
,
but
Morall
and
perpetuall
:
which
Christ
destroyed
not
.
Mat.
5.
17
which
the
Apostles
established
.
Rom
3.
31.
This
point
is
proued
by
6.
Reasons
.
45
First
:
whatsoeuer
Lawe
was
peculiarly
written
with
the
singer
of
God
,
and
that
in
stone
:
and
that
two
seuerall
times
immediatly
deliuered
by
God
as
no
other
lawes
Iudiciall
or
Ceremoniall
were
,
and
euen
put
into
the
Ark
of
God
with
the
other
9.
Commaundements
:
(
these
circumstances
implying
their
permanencie
euen
vnder
the
Gospell
,
and
the
deniall
of
any
power
but
Gods
to
blot
them
out
)
is
as
perpetuall
as
other
Lawes
so
written
&
reserued
:
But
,
so
was
the
fourth
Commandement
written
and
reserued
;
no
Ceremoniall
or
Iudiciall
being
so
.
Therfore
the
fourth
Commandement
is
as
permanent
as
the
other
nine
.
46
Second
:
That
lawe
,
that
was
established
before
Christ
was
promised
or
needed
to
be
promised
,
cannot
be
Ceremoniall
or
haue
reference
to
Christ
to
come
.
But
the
obseruation
of
the
7.
day
was
established
before
Christ
was
promised
:
Therefore
the
obseruation
of
the
seauenth
day
is
not
Ceremoniall
:
but
of
the
lawe
of
Nature
,
Morall
and
perpetuall
.
47
Third
:
It
implyes
a
playne
absurdity
,
to
thinke
that
the
wisdome
of
God
should
write
,
in
two
Tables
of
stone
,
9.
morall
lawes
,
and
but
one
ceremoniall
.
Therefore
to
take
away
this
absurdity
,
we
must
conclude
it
to
be
vniforme
with
the
rest
,
and
morall
as
the
rest
.
48
Fourth
:
The
morall
lawe
is
Gods
constant
and
perpetuall
Couenant
&
direction
of
good
workes
.
The
perpetuall
Couenant
of
God
was
written
in
2.
Tables
,
and
consisted
of
10.
words
,
Exo.
35.
28.
Deut.
4.
13.
But
if
the
Church
should
take
away
one
of
the
10.
there
would
be
left
but
9.
&
so
one
of
the
words
of
God
,
and
lawe
of
the
perpetuall
Couenant
and
direction
of
good
workes
would
be
abolished
.
49
Fift
:
From
the
Reasons
of
the
obseruation
mentioned
in
the
4.
Commandement
.
For
albeit
there
are
sundry
reasons
in
other
places
which
God
giueth
as
proper
to
the
Iews
,
wherfore
they
should
obserue
the
Sabbaoth
,
(
as
1.
their
deliuerance
from
the
slauery
of
Aegypt
,
Deu.
5.
15.
2.
that
it
was
a
signe
that
the
Lord
sanctified
them
and
was
their
God
:
and
therfore
it
is
called
a
signe
to
you
and
your
generations
.
Exo.
31.
13.
Ezec.
20.
12.
20.
)
Yet
in
the
4.
Commandemen●
,
he
giueth
reasons
onely
common
to
vs
as
well
as
vnto
them
.
Exod.
20.
11.
As
namely
,
1.
conformitie
to
Gods
Image
;
which
is
no
lesse
proper
to
vs
.
then
to
the
Iewe.
2.
Memoriall
of
Gods
creation
;
for
which
benefit
the
Patriarches
before
&
the
christians
since
are
no
lesse
bound
to
be
thankfull
vnto
God
,
then
was
the
Iew
.
3.
Rest
,
of
our selues
,
our
seruants
and
our
Cattell
;
a
common
necessitie
to
vs
,
as
it
was
to
them
.
Therefore
this
Commandement
seemeth
morall
and
giuen
vnto
vs
aswell
as
to
the
Iew
.
And
seeing
the
Reasons
of
this
4.
Commandement
do
vrge
vs
aswel
as
the
Reasons
of
the
2.
3.
&
5.
commandements
,
why
should
not
this
commandement
tie
vs
to
the
obseruation
of
it
,
as
well
as
the
other
?
and
why
not
Christians
as
well
as
Iewes
?
50
To
which
,
I
will
adde
the
circumstances
notable
in
this
Commaundement
aboue
all
others
.
1.
That
there
is
no
Commaundement
,
except
the
2.
(
as
our
reuerend
Master
Greenham
noteth
)
in
words
larger
,
or
in
reasons
fuller
then
this
of
the
Sabbaoth
.
Which
two
Commandements
the
Lord
did
know
would
most
of
all
be
withstood
,
as
beeing
most
contrary
to
the
wisedome
of
the
flesh
:
the
one
opposed
by
excessiue
superstition
,
the
other
by
immoderate
profanenesse
.
2.
The
precepts
of
the
fourth
Commaundement
are
both
affirmatiue
and
negatiue
:
which
in
the
other
are
onely
affirmatiue
or
negatiue
.
3.
There
is
praefixed
a
Memento
(
remember
)
Exod.
20.
8.
which
note
is
not
praefixed
to
the
other
:
and
is
a
note
(
as
Caluin
,
Musculus
,
Zanchius
and
others
teach
)
of
especiall
obseruance
,
requiring
more
then
ordinary
attention
and
heedfulnesse
of
practise
.
4.
No
such
particulars
,
or
so
many
as
in
this
one
:
1.
of
the
persons
to
obserue
it
[
Thou
;
thy
sonne
,
and
daughter
:
Man
and
maide-seruant
:
cattell
and
straunger
.
]
2.
of
the
reasons
:
God
hath
giuen
vs
sixe
dayes
.
It
is
the
Sabbaoth
of
the
Lord
,
thy
God
.
The
Lord
in
sixe
dayes
made
the
world
,
and
rested
the
seauenth
.
The
Lord
hallowed
the
seauenth
day
.
3.
Of
the
works
:
one
negatiue
,
excluding
all
.
[
Thou
shalt
doe
no
manner
of
worke
.
]
one
affirmatiue
,
excepting
the
workes
of
the
Sabbaoth
.
[
Keepe
it
holy
.
]
The
which
circumstances
,
seeing
they
were
set
downe
and
made
obseruable
and
notable
to
vs
by
the
vnspeakeable
wisedome
of
God
,
and
placed
in
the
center
(
as
it
were
)
of
the
other
9.
morall
Commandements
:
vndoubtedly
the
Lord
would
neuer
so
vehemently
haue
perswaded
flesh
and
bloud
to
this
,
by
so
many
circumstances
aboue
al
other
,
had
it
bin
only
ceremoniall
,
and
not
also
morall
.
And
so
much
of
the
first
question
.
51
The
2.
question
of
this
controuersie
is
this
:
Whether
the
Lords
day
or
first
day
of
the
weeke
(
called
commonly
our
Sunday
,
though
with
a
note
of
dislike
by
the
[
*
](A12801-e16100-b)
*
Beza
annot.
ad
1.
Cor.
16.
1.
Fulke
:
in
Rhem.
Test.
ad
Apoc.
1.
10.
Willet
Synops.
controu.
9
quaest.
8.
part.
2.
error
.
72.
f.
435.
godly
learned
)
bee
established
iure
diuino
,
by
the
will
and
ordinance
of
Christ
,
in
the
steade
of
the
Iewish
Sabbaoth
,
and
doe
tye
the
conscience
?
52
This
quaestion
is
affirmed
by
Beza
,
Iunius
,
Piscator
,
Rollock
,
Hooper
,
Fulke
,
Perkins
,
and
the
book
of
Homilyes
and
53
The
Papists
also
are
at
oddes
about
this
very
point
.
For
[
a
](A12801-e16250-b)
a
Tolet.
Instruct
.
sacerd.
li.
4.
c.
24
fol.
542.
Scotus
,
[
b
](A12801-e16300-b)
b
Perkins
.
problem
:
Tit.
dies
Festi
.
fol.
231.
Panormitan
,
Angelus
,
Syluester
,
[
c
](A12801-e16330-b)
c
Felisius
in
mandat.
4.
fol.
292.
Felisius
,
[
d
](A12801-e16370-b)
d
Bellarm.
Tom.
1.
de
cultu
sanctorum
.
li.
3.
ca.
19
Soto
,
Lyranus
,
Abolensis
:
and
generally
all
the
[
e
](A12801-e16420-b)
e
Chemnitius
Loc.
com
.
parte
secunda
ad
praecept
.
3.
fol.
61.
a.
b.
Schoolemen
doe
affirme
it
:
But
the
Rhemists
do
vtterly
deny
it
.
And
Tolet
and
Bellarmine
,
do
pitifully
fall
vpon
the
Schoolemens
bones
,
and
vtterly
defie
that
sentence
.
54
But
the
affirmatiue
,
which
I
haue
vndertaken
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.
Commaund
,
and
2.
Propriety
:
and
therefore
Reuel.
1.
10.
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
Lords
day
:
as
beeing
Lord
(
that
is
the
Owner
and
Commaunder
)
of
that
day
.
Now
,
in
that
Christ
is
the
Lord
,
that
is
the
Commaunder
;
I
conclude
,
Christ
therefore
commaunded
and
ordained
it
:
or
at
least
in
that
Christ
is
the
Lord
,
that
is
the
owner
of
it
,
thus
I
argue
:
Therfore
it
must
be
consecrated
to
Christ
his
seruice
.
Wherfore
,
as
when
God
the
Father
was
Lord
of
the
Sabbaoth
,
there
was
a
Sabbaoth
necessarily
kept
vnto
that
Lord
of
the
Sabbaoth
:
and
so
the
Commaundements
,
Exod.
20.
8.
Esa.
58.
13.
did
tye
the
conscience
:
So
also
when
the
Sonne
of
God
is
Lord
of
the
Sabbaoth
:
there
must
of
necessity
be
a
Sabbaoth
day
sanctified
,
and
those
morall
commaundements
doe
no
lesse
belong
to
Christ
,
and
tye
the
conscience
of
the
Christian
in
the
newe
Testament
;
then
they
belonged
to
God
the
Father
,
and
tyed
the
conscience
of
the
Iewe
in
the
olde
Testament
.
55
The
second
Reason
.
From
the
Image
of
God
which
is
in
Christ
,
Io.
5.
1●
.
Whatsoeuer
things
the
Father
doth
,
the
same
things
doth
the
Sonne
also
:
But
the
Father
sanctifieth
a
day
vnto
the
glory
of
his
work
of
the
Worlds
creation
.
Therefore
the
Sonne
doth
also
sanctifie
a
day
vnto
the
glory
of
his
worke
of
the
Worlds
renouation
.
Againe
,
Heb.
4.
10.
Christ
ceased
from
his
workes
,
as
well
as
God
the
Father
did
from
his
.
Therefore
Christ
is
to
haue
his
Sabbaoth
or
rest
sanctified
,
as
well
as
God
the
Father
.
Againe
,
Io.
5.
23.
All
men
should
honour
the
Sonne
of
God
,
as
they
honour
the
Father
:
But
all
men
honour
the
Father
with
a
day
of
holy
rest
and
worship
(
in
the
old
Testament
)
and
it
was
a
speciall
part
of
his
honour
.
Therefore
all
men
must
honour
the
Sonne
of
God
,
with
a
day
of
holy
rest
and
worship
(
in
the
new
Testament
)
.
Christ
therfore
being
honored
by
hauing
ascribed
to
him
the
Word
,
Coloss.
3.
16.
Sacraments
,
Acts.
8.
16.
and
10.
48.
&
19.
5.
1.
Cor.
11.
24.
25.
26.
Prayer
,
Io.
16.
23.
Ministerie
,
1.
Cor.
4.
1.
Why
not
also
with
the
Sabbaoth
or
day
of
holy
rest
?
seeing
he
ascribes
it
to
himselfe
.
Matth.
12.
8.
And
,
as
Christ
is
called
the
Lord
.
Io.
20.
18.
25.
28.
and
21
7.
15.
16.
1.
Cor.
11.
23.
and
the
phrases
are
proper
that
runne
after
this
tenor
:
the
Lords
Table
.
1.
Cor.
10.
21.
The
Lords
Supper
.
1.
Cor.
11.
20.
The
Lords
Cup.
1.
Cor.
10.
The
Lords
body
.
1.
Cor.
11.
27.
29.
The
Lords
death
.
1.
Cor.
11.
26
:
So
it
is
not
vainly
but
most
properly
said
.
The
Lords
day
.
Reu.
1.
10.
as
properly
ascribing
it
to
Christ
the
Lord
of
Lords
.
56
The
third
Reason
:
A
Matori
.
If
the
rest
of
God
the
Father
were
the
cause
of
sanctifying
of
a
day
:
It
followeth
that
where
a
greater
and
more
excellent
rest
is
,
there
must
of
necessity
followe
a
more
ample
sanctification
.
But
the
rest
of
the
Sonne
of
God
is
a
greater
and
more
excellent
,
by
how
much
the
worke
of
Redemption
is
greater
and
more
excellent
then
the
worke
of
creation
:
Therfore
the
rest
of
Christ
from
his
worke
is
the
cause
of
a
more
ample
sanctification
of
the
day
of
his
rest
or
Resurrection
,
which
is
our
Lords
day
,
Apoc.
1.
10.
Againe
,
If
there
be
the
same
cause
and
reason
of
sanctifying
that
day
,
on
which
our
Sauiour
Christ
accomplished
our
Redemption
and
restitution
of
the
World
,
as
there
was
of
sanctifying
the
day
in
which
the
Lord
rested
from
the
creation
of
the
World
:
then
a
day
in
memoriall
of
the
later
ought
as
necessarily
to
be
obserued
and
sanctified
,
as
the
day
was
in
memorial
of
the
former
.
But
the
same
cause
or
reason
remaineth
(
whether
wee
respect
the
rest
of
Christ
,
as
well
as
the
rest
of
the
Father
.
Heb.
4.
10.
Or
whether
wee
respect
the
glory
of
Christ
,
as
well
as
the
glory
of
the
Father
:
Io.
5.
23.
)
.
Therfore
the
day
of
Christ
his
rest
or
resurrection
(
which
is
our
Lords
day
)
is
no
lesse
necessarily
by
vs
to
be
obserued
then
the
former
Sabbaoth
of
the
Iewes
.
Briefly
thus
:
If
the
very
rest
of
God
the
Father
bee
alleaged
as
sufficient
Piscat●r
in
Genes.
2.
3.
fol.
52.
cause
to
ty
the
Iews
conscience
to
the
sanctifying
of
the
Iewish
Sabbaoth
:
Then
the
very
rest
of
Christ
may
be
alleaged
as
a
iust
cause
,
to
tye
the
Christians
conscience
to
the
sanctifying
of
the
Christian
Sabbaoth
:
but
the
former
is
true
,
as
Exod.
20.
11.
Therefore
the
later
is
also
true
.
57
The
fourth
Reason
.
The
Apostle●
ordinances
,
commandements
and
constitutions
are
the
commandements
of
Christ
:
Act.
15
,
24.
28.
29.
1.
Cor.
14.
37.
&
7.
17.
&
11.
16.
2.
Thess.
3.
6.
7.
Luke
10.
16.
For
(
besides
)
the
Apostles
in
matter
of
Gods
seruice
were
led
by
the
holy
Ghost
into
all
truth
,
and
coulde
not
erre
.
But
the
Iewish
Sabbaoth
(
in
practise
)
was
altred
,
and
the
first
day
of
the
weeke
established
and
ordayned
for
the
Christian
Sabbaoth
,
by
the
ordinance
,
constitution
,
and
commandement
of
the
inspired
♌
Apostles
.
1.
Cor.
16.
1.
2.
As
I
haue
ordayned
,
so
do
you
:
which
words
,
say
BB.
Hooper
and
Piscator
,
do
plainly
imply
a
commandement
:
as
the
words
,
I
haue
ordained
,
do
imply
an
Apostolical
ordinance
.
Therfore
the
Christian
Sabbaoth
or
first
day
of
the
weeke
was
(
in
practise
)
ordained
and
commanded
by
Iesus
Christ
himselfe
.
58
The
fift
Reason
:
Is
drawne
from
the
euidence
of
scriptures
plainly
declaring
that
the
Lords
day
was
both
ordained
and
practised
by
the
Apostles
&
Apostolicall
Churches
(
to
whose
examples
our
Churches
&
Christians
are
and
ought
in
all
godlinesse
to
be
conformed
)
.
The
places
are
[
a
](A12801-e17040-b)
a
Chrysostom
,
●ed●
,
Gualter
,
Aretius
,
Beza
,
Geneua
note
Lyra
,
Erasmus
,
Vatablus
,
Emmanuel
Sa.
Rhem●sts
in
hunc
locum
.
Chemmnit
.
Martyr
,
Zanchius
,
Vrsinus
,
Pisc●tor
,
Iunius
,
Pez●l●us
,
Fulke
,
Babington
,
Perkins
,
Zepperus
:
in
loc●s
citat●●
.
Marlorati
Enchiridio●
Tit.
d●es
dominicus
.
Bucholch
.
Chron.
●
proleg
.
f.
22.
Bellar.
vbi
supra
.
cap.
11.
Act.
20.
7.
[
b
](A12801-e17080-b)
b
Chrysost.
Ambr.
Hierom.
Re●●g
.
Pr●masius
.
Theophilact
in
hunc
locum
August
.
epist.
119.
cap.
13.
Beza
.
Bullinger
.
Martyr
.
Aretius
,
Pezelius
,
Gualter
Geneua
note
,
Lyra.
Erasmus
,
Vatablus
,
Emmanuel
Sa.
Rhemists
,
in
hunc
locum
Chemnitius
,
Zanchius
,
Vrsinus
.
BB.
Hooper
,
Piseator
,
Zepperus
,
Iunius
,
Bucholcher
.
Marlolorati
Enchir.
Fulk
Booke
of
Homil.
Babing
.
Bellar.
Felisius
,
Cathec
.
Rom.
locis
citat●
.
Sutcliffe
in●tit
fide●
.
fol.
11.
1.
Cor.
16.
2.
[
c
](A12801-e17140-b)
c
●lemens
.
●an
.
Apostol.
Ignatius
,
Iustinus
,
Tertullian
Clemens
Alexand.
Orig.
Athan.
Ambr.
Hieronym
.
August
.
Gregorius
Magnus
,
Leo.
Hylarius
,
Occ●●ne●ius
,
Primasius
,
Ans●●●
.
Martyr
,
Bulling.
Beza
,
Iunius
,
Chemnitius
,
Zanchius
,
Sade●l
,
Vrsinus
,
Pezelius
,
Heming
.
Piscator
,
Aretius
,
Bucholcher
.
Marlorati
Enchirid.
Book
of
Hom.
Fox
,
Fulke
,
Babington
,
Perkins
,
Sutcliffe
.
Geneua
note
.
Lyra
,
Bellarmine
,
Cathech
.
Rom.
Emmanuel
Sa.
Rhemists
,
locis
citatis
.
Reu.
1.
10.
Interpreted
all
of
them
of
the
Lords
day
,
by
all
(
few
or
none
at
all
besides
)
expositors
.
1.
Fathers
,
Greekes
and
Latines
:
2.
Later
writers
Protestant
and
Papist
:
without
disputation
or
deniall
.
The
conclusion
of
this
reason
is
;
Therefore
the
obseruation
of
the
Lords
day
is
no
Tradition
or
vnwritten
verity
,
or
doubtfull
ordinance
,
but
hath
cleare
ground
and
warrant
of
the
word
,
and
so
dooth
tye
the
conscience
.
So
also
doe
the
duties
and
circumstances
that
out
of
these
places
may
clearely
bee
concluded
.
As
namely
,
1.
That
it
was
named
,
by
an
inspired
Apostle
,
the
Lords
day
;
which
is
as
much
to
say
,
as
the
Christian
Sabboth
.
Reu.
1.
10.
2.
It
was
ordeined
also
and
established
by
an
inspired
Apostle
,
not
lightly
,
vainly
,
or
erroniously
,
but
commandingly
with
Apostolicall
authority
.
1.
Cor.
16.
1.
2.
3.
It
was
the
first
day
of
the
week
.
Act.
20.
7.
1.
Cor.
16.
1.
2.
4.
This
assembly
was
weekly
.
1.
Cor.
16.
1.
2.
5.
It
was
vsuall
to
other
places
and
times
:
viz.
the
Churches
of
Corinth
and
Galatia
1.
Cor.
16.
1.
2.
of
Troas
.
Act.
20.
7.
of
Pathmos
where
Iohn
was
:
(
and
that
aboue
40.
yeares
after
,
Reu.
1.
10.
)
6.
That
day
the
word
preached
:
the
Sacraments
administred
&
Praier
.
Act.
20.
7.
&
10.
16.
7.
That
day
the
works
of
mercy
and
collections
for
the
poore
.
Act.
20.
10.
12.
1.
Cor.
16.
1.
2.
8.
That
day
they
rested
from
the
ordinarie
labors
of
their
calling
.
1.
Cor.
16.
1.
2.
59
The
sixt
Reason
.
Is
drawne
from
the
enumeration
of
circumstances
notably
falling
out
,
(
yet
not
in
vaine
,
but
to
some
necessary
purpose
;
nor
yet
by
chance
but
by
Gods
singular
prouidence
and
appointment
,
as
may
appeare
by
the
greatnesse
of
the
works
)
vpon
this
day
.
1.
The
resurrection
&
Rest
of
Christ
vpon
this
day
.
Luk.
24.
6.
Heb.
4.
10.
2.
Christ
his
first
apparition
to
his
Disciples
vpon
this
day
.
Io.
20.
19.
3.
Christ
his
second
apparition
to
them
that
same
day
seuen-night
.
Io.
20.
26.
4.
The
holy
Ghosts
apparition
to
them
on
that
day
.
Act.
2.
1.
2.
5.
The
Apostles
teaching
&
ministring
the
Sacraments
on
the
same
day
.
Act.
20.
7.
6.
The
Apostle
Iohn
his
inspiration
and
reuelation
that
same
day
.
Reu.
1.
10.
(
I
omit
the
collections
of
the
[
*
](A12801-e17410-b)
*
Augustin
de
tempore
,
ser.
251
Leo
Epist.
81.
ad
Dioscor
:
Concil.
generale
6.
sine
Constantinop.
6.
can
.
8.
Vide
Bellarm.
Tom.
1.
lib.
3.
cap.
11.
de
cultu
sanctor
.
Fathers
,
as
that
this
very
day
is
the
first
day
of
the
worlds
,
the
Angels
,
and
elements
,
and
lights
creation
:
the
first
of
Manna
falling
in
the
wildernesse
,
the
day
of
Christs
natiuity
&
baptisme
;
of
the
starres
appearing
at
Bethlehem
to
the
wise-men
:
of
Christs
feeding
5000.
persons
,
&
the
like
.
And
from
hence
we
may
obserue
the
practise
of
the
Sabbaoth
by
the
Apostles
which
hath
cohaerence
with
these
circumstances
:
To
shew
vnto
vs
partly
the
probability
that
Christ
did
sanctifie
the
1.
day
of
the
week
himself
:
and
partly
that
it
was
his
ordinance
and
will
,
that
that
very
day
should
bee
sanctified
by
Christians
.
For
,
1.
when
the
Apostles
,
on
this
day
,
were
gathered
together
for
feare
of
the
Iewes
,
Io.
20.
19.
Christ
then
appeared
vnto
them
.
Why
so
?
Doubtlesse
at
that
time
aboue
all
others
,
to
trayne
them
vp
in
the
sanctifying
of
the
new
Christian
Sabbaoth
day
;
and
therefore
also
on
this
very
day
doth
he
inspire
them
and
indue
them
with
the
holy
Ghost
.
And
note
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
coacti
,
Gathered
together
;
which
implyes
a
Church
assembly
:
for
it
is
a
word
of
Ecclesiasticall
vse
and
so
applyed
,
Act.
20.
8.
and
4.
31.
and
11.
26.
and
13.
44.
and
14.
27
and
15.
6.
30.
1.
Cor.
5.
4.
The
Primitiue
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
From
thence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
2.
The
Apostles
second
gathering
together
is
performed
on
this
day
,
the
day
seauen-night
after
,
Io.
20.
26.
And
then
also
Christ
appeareth
to
them
;
and
then
is
Thomas
confirmed
in
the
fayth
.
Why
the
Apostles
gathered
?
Why
Christ
appearing
vnto
them
?
Why
vpon
that
day
?
but
that
they
had
learned
of
Christ
to
meet
vpon
that
day
to
sanctifie
it
vnto
Christ
:
and
that
Christ
might
begin
to
verefie
his
promise
.
Matth.
18.
20
3.
The
Apostles
third
gathering
together
,
and
they
all
in
one
place
with
one
accord
,
which
was
that
day
seauen
weekes
,
Act.
2.
1.
2.
after
Christs
ascension
,
and
then
the
promise
of
the
holy
Ghost
came
vpon
them
.
Acts
,
1.
4.
Then
Peter
preacheth
,
and
the
Iewes
are
assembled
and
conuerted
.
Why
assembled
?
Why
on
that
day
?
Why
the
holy
Ghost
?
Why
Preaching
?
why
Conuersion
?
why
the
promise
of
Christ
accomplished
,
all
on
that
day
?
but
still
to
declare
the
will
and
ordinance
of
Christ
in
sanctifying
and
blessing
this
day
vnto
his
Church
.
4.
The
Apostle
Paules
fourth
gathering
of
the
Christian
Gentiles
Church
at
Troas
.
And
there
he
preached
and
administred
the
Sacrament
,
and
cured
Eutichus
(
a
worke
of
mercy
)
Act.
20.
7.
10.
Here
note
,
Paul
taryed
there
seauen
dayes
in
all
,
vers.
6.
That
is
,
he
tarryed
fiue
dayes
,
and
on
the
sixt
day
of
his
abiding
there
he
preached
,
and
ministred
the
Sacrament
,
and
on
the
next
day
departed
.
ver.
11.
Now
why
is
not
the
publicke
meeting
with
preaching
&
Sacraments
administring
which
are
Sabbaoth
dayes
workes
performed
till
the
first
day
of
the
weeke
?
Why
not
on
any
of
the
former
?
Why
on
the
last
of
his
abiding
there
?
And
then
lastly
,
why
is
the
first
day
of
the
weeke
so
precisely
mentioned
by
the
holy
Ghost
?
Doubtlesse
it
was
the
Christian
Sabbaoth
:
else
all
this
circumstance
had
been
in
vaine
expressed
and
set
downe
.
5.
The
Apostle
Paul
.
1.
Corin.
16.
1.
2.
ordayneth
weekly
gatherings
:
but
why
in
diuers
Churches
?
why
weekly
?
why
the
first
day
of
the
weeke
,
named
againe
?
why
then
a
worke
of
mercy
?
Doubtlesse
all
this
was
not
in
vaine
:
it
was
the
Christian
Sabbaoth
.
6.
Lastly
,
the
holy
Ghost
appeareth
once
againe
:
to
whom
?
to
an
inspired
Apostle
.
Reu.
1.
10.
But
why
?
to
enable
him
vnto
a
sanctified
work
,
most
profitable
to
the
Church
,
most
fit
for
an
Apostle
,
and
most
glorious
to
God
:
but
why
vpon
this
day
?
and
why
doth
he
so
definitely
and
significantly
tearme
this
day
euen
the
Lords
day
?
Forsooth
,
all
these
things
are
directly
fitted
to
the
Christian
Sabbaoth
:
established
by
the
will
and
ordinaunce
of
Christ
,
commaunded
and
practised
by
the
Apostles
,
and
continued
to
the
dayes
of
Iohn
the
Penner
of
the
Reuelation
.
60
The
seauenth
Reason
:
Drawne
from
the
bare
example
of
the
Apostles
,
admitting
there
were
no
Commaundement
for
it
at
all
;
who
being
men
.
1.
peculiarly
inspired
with
the
spirit
of
God
.
2.
and
set
apart
by
Christ
to
plant
and
establish
the
Church
in
the
new
Testament
:
as
Moses
was
by
God
the
Father
in
the
olde
Testament
.
3.
and
therefore
were
in
forty
dayes
space
instructed
by
Christ
.
Act.
1.
3.
in
matter
belonging
to
the
Church
or
kingdome
of
God
;
like
as
Moses
was
fortie
dayes
with
God
vpon
the
mount
,
Deut.
9.
11.
As
the
Apostles
therefore
must
needs
be
praesumed
to
bee
as
faithfull
as
Moses
in
all
the
house
of
God
:
so
could
they
no
more
erre
in
religious
matter
appertayning
or
tending
to
Gods
worship
then
Moses
did
.
And
therefore
as
the
Apostles
constitutions
which
are
called
Commandements
of
the
Lord
,
Act.
15.
28.
must
needs
tye
the
conscience
.
So
their
very
practise
and
example
in
matters
religious
morall
,
ministeriall
,
directly
tending
to
Gods
publicke
worship
and
solemne
seruice
,
whose
reason
also
implyeth
a
contynuance
of
practise
(
wherein
they
could
nor
erre
no
more
then
in
their
constitutions
and
commandements
)
doth
tye
the
conscience
no
lesse
:
and
so
we
see
the
Apostle
giueth
such
direction
and
command
,
as
if
his
example
were
as
currant
and
authenticke
as
his
own
personall
command
.
1.
Cor.
11.
1.
23.
Phil.
3.
17.
&
4.
9.
Euen
as
his
commandements
were
of
equal
force
with
the
commandements
of
Christ
.
So
likewise
we
see
the
argument
drawne
from
example
of
inspired
&
godly
persons
is
forcible
:
as
Io.
26.
19.
Ma.
12.
3.
4.
5.
Wherfore
if
the
place
.
1.
Cor.
16.
1.
2
were
no
commandement
tying
or
concerning
vs
,
or
if
the
4th
Commandement
of
the
moral
decalogue
did
not
perpetually
commaund
the
keeping
holy
of
a
7.
day
:
Yet
the
bare
example
of
the
Apostles
&
their
practise
of
keeping
holy
the
first
day
of
the
weeke
,
being
a
morall
duty
tending
to
Gods
worship
,
and
the
reason
thereof
,
implying
continuance
,
dooth
tye
our
conscience
,
and
is
as
a
necessary
and
sufficient
rule
for
vs
to
walk
by
,
to
the
end
of
the
world
.
61
The
eight
Reason
:
Is
drawne
from
the
circumstance
of
time
:
namely
the
continuance
of
it
from
the
Apostles
times
to
our
time
:
Beginning
1.
At
Christ
his
two-fold
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
commaund
.
5.
From
thence
fortie
yeares
after
&
aboue
,
as
the
[
*
](A12801-e17920-b)
*
Codoman
.
anno
Christi
.
55.
&
93.
Perkins
Marmonia
Biblior
:
anno
Christi
.
54.
&
95.
Moores
Tables
anno
:
55
&
97.
Genebr
.
chronol
.
anno
.
93
Baronius
.
Tom.
1
in
anno
53.
&
97.
In
the
former
yeare
they
say
the
1.
Epistle
to
the
Corinths
was
written
:
in
the
later
,
the
Apocalyps
:
the
distance
of
which
time
is
aboue
.
40.
yeares
.
learned
iudge
)
to
Iohn
the
inspired
Penner
of
the
Reuelation
his
Testimony
and
mention
of
that
day
.
6.
Then
down
into
the
Ocean
of
the
Fathers
and
Councels
,
witnessing
thereof
in
their
seuerall
succeeding
ages
Greekes
and
Latines
.
Ignatius
,
Iustinus
Martyr
,
Irenaeus
,
Origen
,
Tertullian
,
Basil
,
Athanasius
,
Chrysostome
,
Hierome
,
Ambrose
,
Augustine
:
and
the
rest
before
cyted
.
Thesis
,
15.
Togither
with
the
Papists
testimonies
for
their
times
,
vnto
the
practise
of
the
times
wherein
we
liue
.
From
whence
I
argue
thus
:
That
custome
tending
to
Gods
publicke
worship
,
hauing
ground
and
warrant
of
Scripture
,
which
was
begun
,
ordeined
and
practised
at
the
first
by
Christs
inspired
Apostles
,
and
was
neuer
interrupted
or
intentionally
profaned
to
this
howre
,
by
any
orthodoxal
Church
or
person
:
but
alway
confirmed
and
established
by
Christian
Magistrates
,
and
practised
by
all
true
Churches
and
Christians
,
in
all
ages
from
the
Apostles
times
to
ours
;
the
obseruation
therof
must
needes
tie
the
conscience
(
for
with
what
conscience
may
any
Church
or
person
break
it
?
)
and
the
questioning
or
breaking
of
it
now
,
must
needs
proue
a
strange
vnheard
nouelty
,
&
head-strong
singularity
,
proceeding
from
a
priuate
spirit
.
But
the
former
is
true
of
the
Christian
Sabbaoth
.
Thereforce
the
later
also
must
needs
be
true
.
62
The
ninth
argument
is
drawen
from
the
circumstance
and
vniuersality
of
place
:
and
custome
of
the
true
Churches
of
Christ
in
all
places
.
It
being
practised
;
at
first
at
Ierusalem
and
Troas
.
2.
Then
at
Corinth
and
Galathia
.
3.
Then
in
Pathmos
(
and
al
Asia
the
lesse
as
is
most
probable
.
)
4.
Then
in
the
Grecian
Churches
,
as
appeareth
by
the
Greek
Fathers
.
5.
Then
in
the
Latine
Churches
,
as
appeareth
by
the
Latine
Fathers
.
6.
And
last
of
all
in
all
reformed
later
Churches
,
both
of
Lutherane
and
Orthodoxall
iudgement
.
And
no
true
Christian
Church
can
be
named
that
euer
brake
off
the
custome
of
this
day
,
receaued
at
the
first
from
the
Apostles
.
The
force
of
this
argument
stands
in
this
:
The
Vnity
of
custome
,
grounded
on
Gods
word
,
obserued
by
Apostolicall
primitiue
orthodoxall
&
reformed
later
Churches
,
in
matter
tending
to
Gods
publicke
seruice
,
doth
tye
the
conscience
.
The
sanctifying
of
the
first
day
of
the
weeke
is
confirmed
by
such
vnity
of
custome
.
Therfore
the
sanctifying
of
the
1.
day
of
the
week
doth
ty
the
conscience
.
The
Maior
or
former
proposition
is
proued
.
1.
Cor.
1●
.
16.
and
14.
33.
The
Minor
or
assumption
is
already
proued
.
Neither
let
any
man
obiect
these
reasons
to
be
Popish
which
are
drawen
from
custome
,
continuance
of
time
&
vniuersality
of
place
.
For
such
reasons
are
most
forcible
,
that
haue
ground
of
Scripture
(
which
the
Papists
haue
not
)
as
neither
haue
they
continuance
of
time
,
or
vniuersality
of
place
,
if
ye
take
away
their
cracking
&
facing
out
the
matter
.
And
the
Fathers
rightly
thus
fight
against
the
sundrie
Haeritiques
of
their
times
,
with
these
verie
arguments
.
63
The
tenth
Argument
,
is
grounded
on
2.
Tim.
4.
2.
Where
Timothy
is
commanded
to
preach
the
word
in
season
and
out
of
season
:
the
which
praecept
is
perpetuall
and
appliable
to
all
ministers
of
the
new
Testament
to
the
end
of
the
world
;
as
that
is
Matt.
28.
19.
20.
And
that
Minister
,
that
so
teacheth
not
in
and
out
of
season
,
directly
sinneth
,
as
breaking
that
commandement
of
Christ
and
this
of
the
Apostle
:
and
incurreth
that
woe
which
the
same
Apostle
denounceth
on
himselfe
,
if
hee
neglecteth
this
duty
.
1.
Cor.
9.
16.
Now
what
is
meant
in
this
,
for
the
Minister
or
publicke
person
to
teach
in
season
,
but
only
to
teach
in
the
season
appointed
by
Christ
and
his
Apostles
,
namely
on
the
publicke
day
of
the
Churches
and
Apostles
practise
,
and
customable
meeting
:
which
being
prooued
to
haue
been
vsuall
on
that
day
,
(
as
also
the
auncient
Syriacke
translation
doth
plainly
confirm
,
by
adding
these
words
vnto
the
narration
of
their
common
publicke
meeting
for
receiung
of
the
Lords
Supper
,
1.
Cor.
11.
20.
When
ye
therefore
are
gathered
together
in
die
Domini
nostri
.
On
our
Lords
day
.
)
It
followeth
of
necessity
the
Minister
by
teaching
must
keepe
the
Lords
day
holy
,
and
so
by
consequence
,
the
people
also
by
publicke
and
solemne
hearing
.
For
there
is
no
publicke
teaching
can
be
presupposed
without
publicke
hearing
:
no
more
then
obedience
is
presupposed
without
commaund
.
64
The
eleuenth
Reason
is
concluded
from
the
words
of
Matth.
24.
20.
The
which
I
can
by
no
meanes
ouerslip
;
For
that
I
cannot
be
perswaded
that
Iesus
Christ
our
blessed
Sauiour
,
and
the
wisedome
of
the
Father
,
did
speake
in
iest
when
as
he
expresly
&
seriously
commanded
his
hearers
&
disciples
the
Iews
,
and
those
the
●lect
and
sanctified
(
for
they
only
haue
the
gift
of
inuocation
)
to
pray
:
That
their
flight
might
not
be
on
the
Sabbaoth
day
;
Speaking
of
the
time
of
sacking
and
euersion
of
Hierusalem
:
Now
,
if
it
had
bin
Ceremoniall
,
and
abolished
,
they
needed
not
haue
prayed
,
but
haue
taken
flight
on
that
day
,
aswel
as
any
other
:
without
any
scruple
of
conscience
at
all
.
Yea
,
it
had
beene
a
sinne
for
godly
Christian
Iewes
to
haue
made
a
needlesle
conscience
of
a
ceremony
,
fortie
yeares
after
the
abolishing
:
especially
the
Apostles
doctrine
of
auoyding
the
obseruation
of
Iewish
daies
comming
betweene
.
Gal.
4.
10.
11.
Coloss.
2.
16.
17.
And
last
of
al
,
it
might
seem
vain
in
Iesus
Christ
,
and
a
mockery
of
his
elect
:
(
which
were
a
blasphemy
to
say
)
to
command
them
to
pray
against
the
breaking
of
a
Sabbaoth
day
,
if
it
were
abrogated
long
before
,
both
quo
ad
genus
&
speciem
;
that
is
both
in
respect
of
the
speciall
day
(
the
which
the
Iewes
obserued
)
and
also
in
respect
of
the
morall
of
the
fourth
Commandement
(
that
is
an
holy
obseruation
of
a
seauenth
day
vnto
God
)
.
Now
the
speciall
day
which
the
Iewe
obserued
was
ceremoniall
,
and
doubtlesse
abrogated
.
Col.
2.
16.
17.
But
the
genus
or
morall
of
the
fourth
Commaundement
,
vndoubtedly
was
not
abolished
.
For
Iohn
the
writer
of
the
Reuelation
(
euen
after
the
sacking
&
ouerthrow
of
Hierusalem
)
brings
in
the
solemn
mention
of
the
Christian
Sabbaoth
,
vnder
the
title
of
the
Lords
day
,
as
a
common
name
receiued
generally
&
so
tearmed
by
the
Church
by
a
note
of
excellence
,
as
peculiarly
dedicated
to
the
honour
and
seruice
of
God
in
Christ
.
65
The
twelfth
Reason
:
Is
drawne
from
the
effectes
of
the
wisedome
of
the
flesh
,
and
spirit
;
and
thus
is
framed
.
1.
That
ordinance
tending
to
Gods
publike
worship
and
glory
,
and
mans
instruction
and
building
vp
in
godlinesse
and
knowledge
:
The
which
is
grounded
on
Gods
holy
word
,
and
practise
of
the
holy
and
inspired
Apostles
:
The
which
is
liked
of
,
approued
of
,
and
gladly
practised
with
great
spirituall
comfort
and
profit
,
by
the
most
godly
,
vertuous
,
zealous
and
sincere
godly
learned
writers
,
Teachers
and
Professors
of
Gods
truth
:
must
needes
be
according
to
the
will
and
ordinaunce
of
God
.
Such
is
the
ordinance
of
the
Christian
Sabbaoth
.
Therefore
it
is
according
to
the
will
and
ordinaunce
of
God
.
The
proposition
is
grounded
on
1.
Cor.
10.
11.
15.
&
14.
32.
Mat.
13.
11.
Dan.
12.
3.
Psal.
107.
43.
Io.
5.
20.
Io.
7.
17.
The
assumption
is
confirmed
on
the
euidence
and
truth
of
such
effectes
in
all
the
godly
of
all
places
,
and
times
,
since
the
Apostles
to
our
times
.
And
the
serious
and
iudiciall
Considerer
shall
obserue
them
,
both
Ministers
and
people
among
us
in
this
Land
,
(
to
go
no
further
)
to
be
the
most
religious
,
zealous
,
conscionable
,
and
faithfull
Christians
,
and
most
of
all
profiting
and
growing
in
all
grace
and
knowledge
,
that
with
conscience
,
delight
,
and
diligence
doe
effectually
sanctify
the
Lords
day
.
2.
Again
,
That
ordinance
tending
to
Gods
publicke
seruice
and
glory
,
and
mans
instruction
and
building
vp
in
godlinesse
,
and
is
grounded
on
Gods
word
:
the
which
is
disliked
,
disputed
against
,
cauilled
at
,
withstood
,
broken
and
profaned
by
the
most
carnall
,
vngodly
,
irreligious
,
corrupt
and
vaine
persons
:
must
needs
be
most
agreeing
to
the
wisdome
&
will
of
God
.
Such
is
the
ordinaunce
of
the
holy
obseruation
of
the
Lords
day
.
Therefore
it
is
most
agreeing
to
the
wisdome
and
will
of
God
.
The
Maior
or
first
proposition
is
grounded
on
1.
Cor.
1.
18.
and
2.
14.
and
3.
19.
Mat.
13.
11.
Io.
3.
3.
Rom.
8.
5.
7.
The
assumption
or
Minor
is
grounded
on
Psa.
92.
1.
2.
6.
and
confirmed
by
experience
.
For
he
that
shall
vnpartially
obserue
this
truth
,
shall
finde
that
the
Sabbaoth
euery
where
is
onely
disliked
,
withstood
,
disgraced
,
disputed
against
,
rayled
at
,
scorned
&
profaned
,
by
the
most
profane
,
carnal
,
couetous
,
Atheists
,
libertines
,
men
of
no
conscience
,
holiness●
,
or
truth
in
them
:
and
such
as
eyther
liue
in
vnlawfull
callings
,
or
vnlawfully
in
their
honest
callings
:
such
as
fidlers
,
stage-players
,
beare
and
bull-baiters
,
gamesters
,
drunkards
,
vsurers
,
papists
,
families
of
loue
,
theeues
,
vagrantrogues
,
(
wearers
,
oppressors
,
coseners
,
Epicures
,
and
voluptuous
liuers
.
3.
Againe
:
That
doctrine
practise
and
perswasion
the
which
is
grounded
in
the
Scripture
,
and
is
most
agreeable
to
godlines
,
peace
of
a
good
conscience
,
and
fits
a
Christian
best
to
appeare
with
security
of
hart
&
ioy
before
the
iudgement
seate
of
Christ
:
that
doctrine
&
perswasion
must
needs
be
more
agreeable
to
Gods
wil
then
contrary
:
such
is
the
doctrine
practise
and
perswasion
of
keeping
holy
the
Christian
Sabbaoth
or
Lords
day
:
therfore
the
keeping
holy
of
the
lords
day
,
togither
with
the
doctrine
and
perswasion
of
the
same
is
most
agreeable
to
the
will
of
God
.
4.
And
last
of
all
,
that
doctrine
practise
and
perswasion
differing
from
the
practise
of
the
Apostles
and
all
Apostolicall
Churches
and
teachers
,
yea
from
the
doctrine
&
practise
of
the
Church
wherin
they
liue
,
the
which
is
most
agreeable
to
the
will
of
man
,
the
wisdome
of
the
fleshe
,
the
manners
of
the
wicked
,
the
state
of
ignorance
and
sinne
,
and
of
an
euill
conscience
,
the
hindrance
of
the
Gospell
,
the
the
breach
of
all
good
Discipline
,
and
order
in
the
Church
,
and
the
very
high
way
to
Atheisme
,
carnall
liberty
,
and
all
impious
licentiousnesse
and
confusion
;
and
so
by
consequence
procuring
and
increasing
the
wrath
and
iudgement
of
God
:
or
euen
but
tending
therunto
,
or
any
part
therof
,
is
impious
and
vngodly
.
Such
is
the
iudgement
and
practise
of
the
deniers
or
disgracers
,
or
opposite
disputers
,
or
omitters
or
profaneners
of
the
Lords
day
:
and
of
those
also
that
teach
a
liberty
of
breaking
or
omitting
of
the
Lords
day
.
Therfore
such
iudgement
,
practise
or
perswasion
is
impious
&
wicked
,
And
so
much
of
the
second
Quaestion
.
66
The
third
Quaestion
and
the
last
,
concerning
this
Controuersie
of
the
Christian
Sabbaoth
,
is
this
:
Whether
the
Church
of
GOD
might
haue
chosen
at
the
first
another
day
,
or
hath
yet
authority
or
Christian
libertie
to
abrogate
or
alter
the
Lords
day
into
any
other
certaine
or
vncertaine
day
;
or
whether
it
be
not
of
necessity
to
be
obserued
to
the
end
of
the
World
.
67
This
Quaestion
because
it
dependeth
on
the
former
:
therfore
the
affirmation
and
proofe
of
the
former
prooueth
also
the
negation
of
the
former
part
hereof
,
and
the
affirmation
of
the
later
:
the
which
I
therfore
will
the
more
briefely
handle
as
a
point
sufficiently
confirmed
.
68
The
first
Reason
:
The
Church
hath
no
Christian
liberty
to
alter
any
day
the
which
hath
absolute
Commaundement
in
the
Word
.
The
Christian
Sabbaoth
or
Lords
day
hath
absolute
Commaundement
in
the
Word
:
as
alreadie
hath
been
proued
.
Therefore
the
Church
hath
no
Christian
liberty
to
alter
the
Lords
day
into
any
other
.
69
The
second
Reason
:
The
Church
could
neuer
alter
any
part
of
the
Morall
law
,
or
of
the
lawe
of
Nature
:
nor
cannot
alter
the
morall
ordinances
and
constitutions
of
the
inspired
Apostles
.
The
obseruation
or
keeping
holy
of
one
day
of
euery
seauen
,
is
of
the
Morall
lawe
and
law
of
Nature
;
and
besides
,
the
keeping
holy
of
the
first
day
of
the
weeke
is
a
constitution
and
commaundement
of
the
inspired
Apostles
.
Therefore
the
Church
coulde
not
nor
cannot
alter
the
keeping
holy
of
one
day
of
seauen
vnto
God
:
nor
the
keeping
holy
of
the
first
day
of
the
weeke
to
Christ
.
70
The
third
Reason
:
whatsoeuer
Christ
ascribeth
as
his
owne
and
proper
to
himselfe
,
no
Church
or
Christian
ought
or
may
ascribe
vnto
themselues
:
But
Christ
ascribeth
as
proper
to
himselfe
,
that
he
is
the
Lord
of
the
Sabbaoth
:
Therefore
,
no
church
or
person
may
ascribe
the
Sabbaoth
of
Christ
to
himselfe
:
and
so
by
consequence
may
not
profane
nor
alter
the
Lords
day
into
any
other
.
71
The
fourth
Reason
.
By
whatsoeuer
onely
power
the
Iewish
Sabbaoth
was
abrogated
,
&
the
Christian
Sabbaoth
instituted
;
by
the
same
power
and
none
other
can
it
be
abrogated
againe
.
But
by
the
only
power
of
Christ
his
Consummatum
est
or
sacrifice
,
was
the
Iewish
Sabbaoth
abrogated
,
and
by
vertue
of
his
resurrection
the
Lords
day
originally
instituted
,
and
by
Apostolicall
power
and
authority
the
one
relinquished
,
and
the
other
practiced
.
Therefore
by
the
only
power
of
Christ
and
his
Apostles
and
by
none
other
can
the
Lords
day
be
abolished
againe
.
72
The
fift
Reason
.
If
there
cannot
come
so
long
as
the
world
lasteth
so
great
a
cause
of
changing
the
Lords
day
as
the
Apostles
had
of
ordaining
it
;
Then
the
Church
cannot
abolish
the
Lords
day
to
the
end
of
the
world
.
But
so
great
cause
of
abolishing
the
Lords
day
,
the
Church
can
neuer
haue
,
as
the
Apostles
had
of
ordayning
:
namely
the
resurrection
and
rest
of
Christ
.
Therefore
the
Church
cannot
abolish
the
Lords
day
to
the
end
of
the
world
.
73
The
sixth
and
last
Reason
.
If
the
Church
haue
no
farther
aucthority
then
by
the
word
of
God
either
in
generall
or
speciall
to
appoint
or
alter
any
thing
established
,
then
the
Church
can
neuer
alter
the
Lords
day
,
nor
appoint
any
other
in
the
steade
thereof
.
But
the
former
is
true
;
and
therefore
also
the
later
.
For
there
is
no
shadowe
of
authority
or
ground
eyther
generall
or
speciall
in
the
word
,
touching
the
alteration
of
the
Lords
day
or
appointing
of
any
other
in
the
steade
thereof
.
And
finally
,
vnlesse
the
Church
hath
the
same
infallible
warrant
to
bee
led
into
all
truth
as
the
inspired
Apostles
had
(
which
the
Papists
falsly
affirme
;
but
wee
constantly
deny
)
the
Church
can
neuer
haue
equall
power
in
abolishing
the
obseruation
of
the
first
day
of
the
weeke
as
the
Apostles
had
in
ordayning
:
and
so
by
consequence
can
it
neuer
be
lawfully
accomplished
,
for
want
of
due
power
to
performe
the
same
.
So
that
it
followeth
by
ineuitable
consequence
,
that
the
keeping
holy
of
the
Lords
day
,
or
first
day
of
the
weeke
,
must
vnremoouedly
stand
vnto
the
end
of
the
World
.
And
so
an
end
of
this
third
and
last
question
.
74
Now
touching
the
obiections
that
are
alleaged
against
the
keeping
holy
of
the
Lords
day
;
they
are
of
sundry
sorts
,
as
are
the
various
apprehensions
and
opinions
of
men
erring
on
the
right
and
left
hand
of
the
truth
.
The
which
their
differing
cauillations
albeit
it
were
not
quite
amisse
to
haue
confuted
on
either
side
:
yet
I
haue
thought
it
fitter
at
this
time
to
let
them
passe
,
least
the
Reader
might
be
rather
tyred
then
instructed
:
the
rather
because
the
most
of
them
in
very
deed
are
but
of
froathy
&
feeble
nature
,
and
are
not
able
to
stand
or
to
maintaine
themselues
;
the
day
reuealing
them
to
bee
but
false
,
and
the
fire
but
stubble
,
being
grounded
on
an
euill
conscience
,
maintained
by
more
subtilty
then
truth
or
art
,
answered
by
sundry
others
,
and
are
aboundantly
confuted
by
the
former
reasons
.
Only
I
purpose
to
take
notice
and
giue
answere
vnto
the
cauillations
of
our
present
times
,
which
beare
the
greatest
shewe
both
against
the
things
alleaged
for
the
truth
,
as
also
for
establishment
of
their
owne
errour
.
75
Against
the
places
of
Scripture
alleaged
for
the
Christian
Sabbaoth
;
They
say
that
the
reasons
drawn
from
Act.
20.
7.
&
1.
Cor.
16.
2.
make
nothing
for
the
confirmation
of
the
Lords
day
.
For
that
the
Greeke
word
soundeth
in
both
places
one
of
the
Sabbaoths
:
which
being
literally
vnderstood
must
needs
haue
reference
to
the
Iewes
Sabbaoth
,
not
to
the
first
day
of
the
weeke
which
is
our
Lords
daie
.
To
which
obiection
first
I
oppose
the
maine
streame
of
all
Interpreters
that
euer
were
both
olde
and
newe
,
that
vnderstand
them
for
the
first
day
of
the
weeke
,
and
doe
so
translate
them
.
Secondly
,
I
say
it
is
an
Hebraisme
or
Hebrewe
kinde
of
speech
vsuall
in
the
Scriptures
to
set
downe
One
insteade
of
the
first
:
as
Gen.
1.
5.
Mat.
28.
1.
Mark
16
9.
Luke
,
24.
1.
Io
,
20.
1.
And
the
word
Sabbaoth
for
a
Weeke
.
As
Leuiticus
,
25.
8.
Luke
,
18.
12.
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
)
And
thus
doe
Caluin
,
Martyr
,
Beza
.
B
B.
Hooper
:
and
euen
the
learned
Papists
:
Erasmus
,
Iansenius
,
Bellarmine
,
Emanuel
Sa:
and
sundry
others
,
obserue
vpon
these
places
.
And
further
for
the
place
of
the
1.
Corinth.
16.
2.
It
is
very
euident
out
of
the
Fathers
,
Iustinus
,
Tertullian
,
and
others
,
that
from
the
ordinance
of
the
Apostles
grounded
on
this
place
,
the
primitiue
times
did
make
collections
for
the
poore
on
this
very
day
which
was
the
first
day
of
the
weeke
celebrated
by
them
to
the
honour
of
Christ
his
resurrection
and
publique
worship
of
God
;
as
Zanchius
that
most
learned
and
iudiciall
Diuine
doth
soundly
conclude
.
Besides
,
ther
want
not
ancient
manuscripts
to
make
this
place
more
manifest
by
adding
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
Text
:
as
Beza
noteth
,
and
Cryspine
in
his
greeke
Testament
together
with
Wechelus
in
his
edition
of
the
Septuaginta
doe
expresse
.
Touching
the
place
of
Apoc.
1.
10.
which
maketh
cleere
mention
of
the
Lords
day
;
the
obseruation
whereof
is
seconded
by
the
Primitiue
Fathers
and
Churches
immediatly
succeeding
the
writer
of
that
book
:
they
haue
nothing
to
alleage
,
but
that
they
holde
it
doubtfull
whether
that
book
be
Canonicall
or
not
.
Which
cauill
albeit
it
bee
vnanswerably
confuted
by
Beza
and
sundry
others
:
yet
I
iudge
it
sitter
to
be
decided
by
a
cudgell
of
the
Magistrates
owne
faggot
,
(
or
the
hatchet
rather
)
then
to
be
notized
or
vouchsafed
the
peaceable
or
quiet
answere
of
sober
men
;
for
that
it
must
needs
be
an
opinion
of
insolent
and
palpable
lewdnesse
,
that
cannot
stand
but
by
calling
the
vndoubted
Scriptures
of
canonical
authority
,
and
principles
of
the
Christian
faith
in
quaestion
.
76
For
the
confirmation
of
their
most
weake
and
bad
opinion
,
they
brokenly
alleage
certaine
Scriptures
,
from
which
they
draw
euen
by
the
eares
against
their
wils
three
seuerall
conclusions
.
The
first
conclusion
is
this
:
The
fourth
Commandement
is
meerely
Ceremoniall
,
and
therfore
vtterly
abolished
and
is
Iewish
to
obserue
.
To
this
I
say
in
generall
it
crosseth
all
mens
iudgemens
that
euer
were
of
any
note
as
in
parte
appeareth
These
.
20.
and
therfore
is
actually
absurde
and
a
very
Nouel
,
and
is
besides
the
doore
to
Atheisme
,
carnall
liberty
and
all
profanenesse
,
a
manifest
disabling
of
the
other
9.
Commandements
&
occasion
of
neglect
giuen
to
them
especially
that
care
for
none
.
For
further
answere
to
this
bare
Assertion
,
Look
Thes.
45.
46.
47.
48.
49.
50.
But
for
the
Scriptures
they
alleage
for
the
ground
of
this
their
Conclusion
as
Exodus
,
31.
13.
16.
and
35.
2.
Ezechiel
,
20.
12
:
They
are
too
short
for
their
position
;
for
these
places
prooue
the
Iewish
Sabbaoth
to
haue
in
it
something
ceremoniall
,
transitory
,
and
as
the
shadowe
abolished
by
Christ
the
substance
,
Coloss.
2.
16.
17.
in
that
parte
wherein
it
was
ceremoniall
,
which
was
meerly
proper
to
the
Iewe
:
but
by
this
they
disproue
not
the
Sabbaoth
dayes
politicall
respecte
of
rest
of
the
bodies
of
ourselues
,
our
seruants
and
our
Cattell
,
Exodus
,
20.
17.
with
Deu.
5.
14.
and
morall
part
therof
;
which
is
the
publick
worship
of
God
.
Exo.
20.
9.
10.
which
are
perpetually
to
remain
as
the
other
laws
of
like
equity
&
nature
,
being
especially
by
Christ
confirmed
and
by
his
Apostles
and
Primitiue
Churches
continued
,
and
by
vs
therefore
to
bee
practised
to
the
Worlds
end
.
Wherefore
the
stricte
obseruation
also
of
a
holy
rest
or
Sabbaoth
vnto
God
in
the
new
Testament
is
not
a
Iewish
thing
.
For
seeing
the
Iewe
did
rest
by
a
mixt
reason
Iunius
de
polit:
Mosis
:
cap.
8.
partly
morall
,
partly
politicall
,
and
partly
ceremoniall
;
We
rest
in
no
sense
for
the
later
but
the
former
two
.
Namely
first
for
the
Morall
and
then
for
the
politicall
respect
:
which
seeing
they
are
commaunded
vs
as
strictly
;
and
concerne
vs
at
neerely
as
they
did
the
Iewes
;
wee
ought
with
no
lesse
conscience
to
obserue
them
then
the
Iews
.
And
seeing
the
actions
of
men
are
really
distinguished
by
their
ends
for
which
they
are
done
;
and
wee
proposing
not
the
Ceremoniall
or
end
proper
to
the
Iewe
,
but
onely
the
Morall
common
to
vs
with
them
:
our
stricte
obseruing
of
the
Lords
day
cannot
bee
counted
Iewish
,
though
hereby
also
wee
forbid
the
verie
gathering
of
any
sticke
or
kindling
of
anie
fire
that
shall
hinder
the
seruice
of
GOD
in
our selues
or
others
.
77
The
second
Conclusion
that
they
frame
is
this
:
All
dayes
are
alike
,
no
difference
in
the
Gospell
by
the
word
of
God
,
and
are
distinguished
only
by
the
Magistrates
,
not
by
Gods
commaund
.
Nay
farther
(
except
the
Magistrate
enioyne
)
it
were
a
sinne
to
obserue
religiously
any
dayes
for
the
solemne
seruice
of
God
aboue
others
.
The
proofes
heereof
are
Rom.
14.
6.
Gal.
4.
10.
Col.
2.
16.
17.
The
former
of
the
which
,
namely
,
Rom.
14.
6.
argueth
our
Christian
liberty
,
in
respecting
all
dayes
alike
which
are
not
discerned
(
say
these
men
)
by
the
commandement
of
a
Magistrate
:
of
the
Church
say
the
Rhemistes
:
but
of
neither
sayth
Master
Fulke
,
but
of
the
commaundement
of
God
only
:
and
so
is
this
place
sufficiently
answered
.
Master
Greenham
(
a
man
of
reuerend
memorie
)
answereth
this
obiection
,
by
affirming
him
the
weaker
Christian
that
counteth
all
dayes
alike
.
V.
5.
for
that
hee
must
needes
be
weake
in
Christianity
that
esteemeth
all
daies
alike
notwithstanding
the
plain
constitution
and
practise
of
the
inspired
Apostles
going
before
.
The
auncient
Fathers
,
Origen
,
Ambrose
,
Oecumenius
Primasius
,
Anselmus
,
do
vnderstand
the
Apostle
to
speake
of
fasting
from
meates
on
certaine
dayes
,
and
(
as
Chrysostome
,
Theodoret
and
Theophilact
define
it
)
from
swines
fleshe
:
which
dayes
and
abstinence
say
Caluin
,
Bullinger
,
Beza
,
Oleuian
,
Piscator
,
Erasmus
,
Lyra
,
and
the
very
Rhemists
,
are
to
be
construed
of
the
ceremonies
meerely
Iewish
and
ceremoniall
:
with
the
which
sense
this
Scripture
being
limited
,
it
includeth
not
the
dayes
established
and
practised
in
the
new
Testament
by
Apostolicall
authority
.
The
other
places
of
Gal.
4.
10.
&
Col.
2.
16.
17.
are
by
all
Interpreters
also
vnderstood
of
the
Iewish
festiuities
,
so
farre
forth
only
as
they
were
Ceremonials
,
figures
and
shadowes
of
things
to
come
,
and
being
abolished
by
Christ
his
comming
ought
not
to
be
obserued
any
longer
.
And
this
,
the
very
scope
of
the
Apostle
,
circumstances
of
the
places
,
and
manner
of
speaking
and
noting
the
names
of
the
dayes
and
times
and
that
in
the
plurall
number
,
aboundantly
confirme
.
And
thus
doth
Caluin
,
Beza
,
Marlorat
,
Zanchius
,
Piscator
,
Lyra
,
Erasmus
,
the
Papist
Bellarmine
and
Rhemists
,
and
(
before
them
)
all
the
streame
of
Graecian
Fathers
with
Hierome
and
Augustine
,
interpret
both
these
Scriptures
;
so
that
(
as
Zanchius
speakes
)
The
Apostle
in
these
places
doth
not
forbid
that
there
should
bee
any
certaine
dayes
publikely
solemnized
in
the
Church
,
wherin
the
faithfull
might
assemble
to
pray
and
to
receiue
the
Sacraments
together
.
For
the
Apostles
and
other
the
godly
did
vsually
come
togither
on
the
Lords
day
,
and
would
that
al
things
should
be
done
by
order
in
the
Church
.
Wherfore
(
sayth
he
)
vnlesse
we
would
affirme
that
the
Apostle
did
contradict
himselfe
,
it
must
needes
be
confessed
that
the
Apostle
in
these
places
to
the
Gal.
&
Col.
did
nothing
lesse
then
teach
that
no
dayes
should
be
solemnly
obserued
in
the
Church
of
Christ
.
78
The
third
Conclusion
soundeth
thus
:
Euery
day
is
a
continuall
Sabbaoth
in
Christ
his
Kingdome
:
and
that
is
a
rest
from
sinne
and
a
continuall
seruing
of
God
.
So
farre
should
we
be
,
of
obseruing
one
day
aboue
another
.
The
places
of
their
proofe
are
Esay
,
66.
23.
and
56.
1.
2.
and
58.
13.
14.
Hebr.
4.
6.
7.
8
9.
10.
But
here
hence
they
conclude
iust
nothing
to
the
point
.
For
the
first
place
;
Caluin
,
Bucholcher
,
and
others
interpret
it
of
the
eternall
rest
in
heauen
;
or
if
we
take
it
for
the
Christian
Sabbaoth
(
as
Chemnitius
and
others
do
)
why
may
we
not
vnderstand
it
,
as
also
Esay
,
56.
2.
4.
6.
7.
both
for
a
prophecy
&
prescription
of
the
Gentiles
sanctifying
of
the
Christian
Sabbaoth
in
the
new
Testament
,
seeing
the
Prophet
(
specially
in
the
later
place
)
speakes
euidently
of
the
Church
of
God
among
the
Gentiles
which
must
needes
bee
in
the
new
Testament
?
The
second
and
third
places
doe
affirme
thus
much
,
that
we
ought
not
to
commit
any
sinne
vpon
the
Sabbaoth
.
What
then
?
will
they
therfore
conclude
we
ought
not
to
obserue
any
certaine
Sabbaoth
day
?
it
were
too
absurd
.
Now
the
last
place
teacheth
that
Christians
ought
to
rest
from
the●
own
works
,
that
is
from
sin
and
disobedience
,
continually
:
but
what
hinders
this
the
Christian
Sabbaoth
or
settled
proportion
of
time
of
the
publicke
worship
of
God
,
by
the
he●ring
of
the
word
,
by
prayer
and
receiuing
of
the
Sacraments
.
Nay
by
these
collections
either
we
must
haue
no
certaine
solemne
dayes
at
all
:
And
then
(
sayth
Caluine
)
Praesentissima
impendet
Ecclesiae
perturbatio
&
ruina
.
A
most
praesent
Instit.
lib.
2.
ca.
8.
§.
32.
ruine
and
confusion
will
come
vnto
the
Church
:
Or
else
in
the
other
extreamity
wee
must
do
nothing
else
euery
day
,
then
meete
together
publikely
,
and
without
intermission
continually
to
heare
,
to
pray
,
to
take
the
Sacraments
.
And
then
what
shall
become
of
the
Common-wealth
and
householde
,
the
Magistrate
and
Master
,
the
subiect
and
the
seruant
?
how
shall
the
one
rule
,
or
the
other
obey
and
serue
?
what
vse
of
our
daily
callings
?
who
shall
prouide
for
our
families
whiles
we
(
worse
then
Insidels
)
cast
off
the
care
thereof
?
how
shall
wee
cloath
and
feede
our
bodies
?
or
what
vse
shall
there
bee
of
those
Commaundements
of
GOD
,
which
were
giuen
before
the
Law
;
In
the
sweat
of
thy
browes
thou
shalt
eate
thy
breade
?
Or
in
the
Law
.
Sixe
daies
thou
shalt
labour
.
Or
in
the
Gospell
.
We
commaund
them
to
worke
with
quietnesse
,
and
to
eate
their
owne
breade
?
So
that
this
fancie
d●●●es
men
eyther
into
one
extreamity
of
Atheisme
,
to
obserue
and
sanctifie
no
publicke
dayes
at
all
;
or
of
Iudaisme
,
to
Sabbatize
all
dayes
in
the
superlatiue
degree
.
Other
conclusions
there
are
hammered
out
of
other
Scriptures
:
as
namely
,
Marke
,
2.
7.
The
Sabbaoth
was
made
for
man
:
therfore
man
may
vse
it
or
not
vse
it
at
his
pleasure
;
as
though
Baptisme
or
the
Lords
Supper
,
the
ministry
and
preaching
of
the
Word
,
and
other
ordinaunces
of
God
,
were
not
made
for
m●n
,
●●
(
if
they
were
)
as
if
man
might
vse
them
at
his
pleasure
.
A●●ine
,
Matthew
,
12.
8.
Christ
is
the
Lord
of
the
Sabbaoth
;
and
therfore
as
Lord
might
abrogate
the
Sabbaoth
,
and
admit
this
to
be
true
,
yet
neither
doth
it
proue
that
he
abolished
other
than
the
Ceremoniall
;
neither
disproue
●ut
that
he
established
the
Moral
part
of
the
Sabbaoth
for
euer
.
But
I
am
ashamed
of
the
seelinesse
of
these
obiections
:
enough
to
make
a
man
perswaded
that
some
enemy
of
theirs
should
father
them
vpon
them
to
abuse
them
;
saue
that
the
maintayners
of
such
opinion
may
iustly
seeme
to
bee
but
men
vnsensible
.
Wherfore
vntill
I
see
reasons
more
forcible
then
these
,
confirming
a
more
probable
opinion
then
this
,
I
will
leaue
both
reasons
and
opinion
as
I
finde
them
,
and
in
the
meane
time
will
be
bold
to
say
;
Such
as
the
weake
foundation
is
,
such
is
the
building
.
And
thus
(
O
Reader
)
according
to
the
modell
of
my
praesent
strength
,
thou
hast
the
truth
of
the
Christian
Sabbaoth
proposed
and
confirmed
to
thy
conscience
:
A
doctrine
harmelesse
,
true
,
and
holy
,
making
thee
holy
and
praeparing
thee
to
heauen
,
agreeing
to
the
Scripture
,
to
right
reason
,
to
common
ciuility
,
and
euen
to
ciuill
policies
.
A
doctrine
conforming
vs
to
the
Commandement
of
God
,
yea
euen
to
his
blessed
and
holy
Image
.
A
doctrine
bringing
much
glory
vnto
God
,
and
benefit
to
man
,
knowledge
to
the
ignorant
,
sense
vnto
the
hardned
,
direction
to
the
willing
,
discipline
to
the
irregular
,
conscience
to
the
obstinate
,
comfort
to
the
conscienced
,
and
bringing
none
inconuenience
in
the
world
.
A
doctrine
that
addeth
face
,
fashion
,
growth
and
firmitude
vnto
a
Church
,
strength
and
comely
order
to
a
Common-wealth
;
giuing
propagation
vnto
the
Gospell
,
helpe
and
vigor
to
the
lawes
:
ease
,
honor
,
and
obedience
vnto
the
Gouernors
:
vnity
and
quiet
to
the
people
:
and
lastly
,
certaine
happinesse
and
blessing
to
them
all
.
For
the
which
doctrine
whosoeuer
argues
,
pleadeth
for
GOD
,
for
his
glory
,
for
his
worship
,
for
his
Commaundement
and
will
,
for
his
Word
,
his
Sacraments
,
and
inuocation
:
for
the
Lawe
,
for
the
Gospell
,
for
Moses
,
and
the
Prophets
,
for
CHRIST
and
his
Apostles
,
for
the
vpholding
and
flourishing
estate
of
the
Church
and
Common-wealth
,
of
Schooles
and
Vniuersities
,
and
of
the
faithfull
Ministrie
of
Christ
.
In
a
word
they
pleade
for
the
wearied
bodies
rest
,
for
the
euill
conscience
quiet
;
for
the
sound
practise
of
godlinesse
and
mercy
,
in
a
certaine
,
settled
,
and
constant
order
.
And
so
by
consequence
for
heauen
it selfe
.
The
contrary
iudgement
worketh
contrary
effectes
.
For
it
depriueth
GOD
of
his
honour
,
the
Church
of
Religion
,
the
Common
wealth
of
order
,
the
body
of
rest
,
the
soule
of
instruction
,
the
life
of
direction
,
the
word
of
attendance
,
the
ministery
of
reuerence
,
and
drawes
along
a
world
of
inconueniences
and
mischiefes
besides
.
For
it
plainely
breedeth
slouth
and
scandall
in
the
Ministry
:
neglect
&
meere
contempt
of
Ministry
in
the
people
;
confirming
blindnesse
and
superstition
in
the
ignorant
,
quenching
the
zeale
of
the
more
forward
:
strengthening
the
hands
of
the
more
wicked
,
and
giuing
liberty
to
them
that
are
too
apt
to
take
it
of
profaning
of
the
Sabbaoth
day
of
God
.
It
hinders
the
course
of
the
Gospell
,
depriueth
of
the
meanes
of
godlinesse
,
it
defaceth
the
beauty
,
&
cuts
in
two
the
very
sinews
of
the
Church
,
enlarging
Sathans
horrid
kingdome
and
power
of
darknes
,
by
giuing
strength
to
Athisme
,
Papisme
,
and
carnall
gospelling
;
Abolishing
the
Vniuersities
by
ineuitable
consequence
,
and
shaking
the
frame
and
fabricke
,
yea
poysoning
vp
the
vitall
powers
of
the
very
Common-wealth
:
And
in
a
word
drawing
on
confusion
,
irreligion
,
Barbarisme
,
Gods
curse
and
vtter
desolation
on
them
all
.
Wherefore
the
truth
of
this
doctrine
of
the
Christian
Sabbaoth
being
cleere
:
it
followeth
that
all
aduersarie
iudgements
to
it
are
condemned
:
whether
they
bee
Swinckefeldians
,
that
wil
haue
no
ministry
:
or
Familists
and
their
fellow
Anabaptists
that
wil
haue
no
Sabbaoth
,
or
Iewes
that
insist
vpon
the
Legall
Sabbaoth
,
or
Papists
that
hold
the
Sabbaoth
sanctified
by
their
impious
Masse
and
other
Antichristian
Idolatries
and
will-worships
;
or
Libertines
that
giue
themselues
&
others
liberty
to
labour
on
the
Sabbaoth
,
or
to
profane
it
by
vaine
sports
,
games
,
recreations
,
feastinges
,
dauncings
,
Maypoles
,
Church-ales
,
stage-playes
,
and
the
like
,
more
then
heathenish
vanities
,
or
whatsoeuer
may
be
called
the
will
or
wayes
of
man
,
or
whatsoeuer
tendeth
to
profane
or
hinder
the
effectuall
sanctifying
of
the
Christian
Sabbaoth
:
whose
seuerall
obliquities
,
(
being
opposite
to
al
sound
iudgements
and
Christian
practise
)
sufficiently
manifest
the
falshood
of
themselues
,
and
mutually
confute
each
other
,
being
compared
with
the
truth
of
God
.
It
remaineth
that
thou
bee
exhorted
(
O
Christian
peruset
of
this
truth
of
God
)
vnto
the
conscionable
&
carefull
practise
of
the
Christian
Sabbaoth
.
Consider
with
thy selfe
the
reasons
that
haue
been
alleaged
;
and
let
the
euidence
of
them
cause
thee
to
captiuate
thy
thoughts
vnto
them
.
And
know
,
that
if
among
them
all
but
one
bee
true
,
it
is
enough
;
one
is
too
much
for
a
Christian
man
to
depraue
or
cauell
at
,
who
beleeueth
a
Iudgement
day
to
come
:
I
doubt
not
but
a
man
might
more
easily
perswade
the
multitude
to
any
extreamity
then
to
the
right
,
and
so
to
break
the
Sabbaoth
then
to
keep
it
holy
:
corrupted
doctrines
are
familiar
to
corrupted
nature
.
And
it
is
not
hard
to
perswade
vnto
that
liberty
,
which
all
men
pleade
for
and
pursue
.
Nay
more
,
it
is
not
possible
for
any
man
to
teach
that
liberty
which
the
most
part
wil
not
far
exceede
in
practise
.
So
vnseasonable
are
the
doctrines
of
letting
slacke
the
reines
of
godlinesse
vnto
this
head
strong
and
vnruly
age
of
ours
:
and
so
vnsound
;
against
the
which
all
sound
and
learned
iudgements
,
and
godly
Churches
&
pe●sons
practise
,
are
oppositely
set
.
And
therfore
if
the
Apostles
and
all
faithfull
teachers
and
seruants
of
God
haue
walked
in
this
path
before
,
wherin
they
passed
through
and
from
this
world
,
without
either
outwarde
inconuenience
,
or
inwarde
wound
of
conscience
;
but
with
much
spirituall
profit
and
sensible
increase
of
knowledge
and
of
grace
,
and
with
continuall
,
finall
,
and
vnspeakeable
peace
and
comfort
:
who
will
not
hazard
the
imitation
of
their
practise
for
the
gayning
of
like
benefite
?
Or
who
,
that
hath
not
set
his
conscience
and
common
sense
to
sale
,
will
leaue
the
certaine
way
of
all
the
Saints
and
seeke
a
newe
found
way
,
which
no
man
euer
went
to
gaine
the
blessings
they
enioyed
?
For
,
did
they
enioy
so
great
benefits
by
sanctifying
this
day
,
and
doest
thou
think
to
get
them
by
profaning
it
?
My
iudgement
is
,
he
that
will
haue
a
way
of
his
owne
finding
,
it
were
fit
hee
enioyed
a
heauen
of
his
owne
making
.
But
(
O
Christian
Reader
)
if
euer
thou
wilt
sanctifie
thine
euerlasting
Sabbaoth
in
heauen
,
Learne
then
effectually
to
sanctifie
it
vpon
earth
,
according
to
the
Commaundement
and
wil
of
God
:
which
if
the
more
wilfull
will
not
do
,
who
walke
in
the
wide
way
of
the
greater
part
of
men
,
yet
Christ
shall
not
want
to
sanctifie
a
day
vnto
himselfe
;
It
shall
be
done
in
despight
of
them
,
without
them
:
and
they
shall
melt
away
in
leauing
of
the
truth
they
sawe
,
and
winked
at
.
And
albeit
the
Pharisees
do
still
despise
the
counsell
of
God
against
themselues
,
and
some
peruerse
ones
will
be
euer
carping
and
corroding
of
this
truth
,
yet
Wisedome
will
be
iustified
of
all
her
children
.
GAL.
6.
16.
As
many
as
walke
according
to
this
rule
;
peace
shall
be
vpon
them
and
mercy
,
and
vpon
the
Israell
of
God
.