A treatise of the Sabbath and the Lords-day Distinguished into foure parts. Wherein is declared both the nature, originall, and observation, as well of the one under the Old, as of the other under the New Testament. Written in French by David Primerose Batchelour in Divinitie in the Vniversity of Oxford, and minister of the Gospell in the Protestant Church of Roven. Englished out of his French manuscript by his father G.P. D.D.

THE THIRD PART Of the originall and institution of the first day of the weeke for the day of Gods publike service in the Christian. CHURCH. (Book 3)

CHAPTER First.

Establishment of the opinion most admittable concer∣ning the originall and institution of the Lords day.

1. The first day of the weeke was kept from the beginning of the Christian Church in remembrance of Christs Resurrection, not for any necessity in the thing it selfe.

2. Not also by obligation of the fourth Commandement.

3. The state of the Question: whether this day be an institution of IESUS CHRIST, or of his Apostles; or whether the faithfull, of themselves, without any Commandement, made choice of it.

4. The first opinion hath no solid foundation: The second hath.

5. First argument against the first opinion: There is no record in

the whole New Testament, that Christ or his Apostles ordai∣ned that day, &c.

6. Second argument, the first day of the weeke was not equally kept by all Christians, till Constantine by an imperiall Law tyed them unto it, as also to the sixt day, which wee call Fri∣day.

7. First observation upon the imperiall Law of Constantine con∣cerning the first day of the weeke.

8. Second Observation upon the same Law, concerning the sixt day.

9. Whence it is cleere, that both were of Ecclesiasticall institu∣tion.

10. Third argument, the first Christians especially in the East ob∣served for the space of three hundred yeeres and more, the se∣venth day of the weeke with the first day.

11. Confirmation of this truth by the Councell of Laodicea, and sundry Fathers, &c.

12. Which shew evidently, that the Christians in those dayes belee∣ved not that the first day of the weeke was by CHRIST or his Apostles subrogated to the Iewish Sabbath.

1 IT is plaine, and generally agreed on, that the first day of the weeke was kept from the beginning of the Christian Church, and that undoubtedly upon the consideration of the Resurrecti∣on of CHRIST, which came to passe on that day. Yet this ob∣servation was not grounded upon any necessity of the thing it selfe, obliging Christians to keepe that day of the weeke, rather than ano∣ther. For, as it hath beene shewed before, it is impossible to expli∣cate with shew of reason, either what morall necessity one day of seven hath in it, more than hath another number, or wherefore it was necessary that the day of the week that Christ rose in, should be kept in the Christian Church, rather than the day wherein he was borne, or the day wherein he suffered on the Crosse, or the day wher∣in hee ascended into heaven. Or if the day of his Resurrection must be observed, why these others of his birth, death and Ascensi∣on ought not to be also kept weekely. The resurrection of Christ might, did give occasion unto the observation of that day, but that it was a cause obliging necessarily, and having a fundamentall rela∣tion,

or that CHRIST by his Resurrection on that day inten∣ded to sanctifie it particularly to the Christian Church, cannot bee proved.

2 Neither also hath the fourth Commandement obliged Christi∣ans to observe this day. For it injoyned the last day of the weeke precisely, and not the first, and in that respect was ceremoniall, which also hath beene shewed. And therefore the observation of the first day of the weeke cannot be grounded upon the tearmes thereof. For the foundation thereof should be absurd and unreaso∣nable, thus. God ordained under the Old Testament, as a point of ceremony and of order for that time, the last day of the weeke, wherein hee rested from all his workes: Therefore in vertue and through obligation of this Commandement, men are bound under the New Testament to observe the first day of the weeke, wherein God began to apply himselfe to the production of his works. Who seeth not the manifest absurdity of such an illation? Therefore this observation of the first day of the weeke, must of necessity bee attributed to some other free and voluntary institution made con∣cerning it in the New Testament.

3 Here beginneth a new question, whether the institution therof be divine, or Apostolicall; If it was our Lord Iesus Christ that ordained it after his Resurrection, to be kept by all Christians du∣ring the whole time of the New Testament, if the Apostles also injoyned it to all the faithfull till the end of the world, so that they are all bound to the observation thereof by the institution of Christ, or of his Apostles: Or whether the faithfull did not, of themselves, without any commandement, through respect to the Resurrection of our Lord Iesus Christ, keepe the day wherein it came to passe, as also to make a distinction thereby between them and the Iewes, and to shew that they were made free from all Iewish observations, types and figures, amongst which was the Sabbath day, and that they observed not a day in quality of type and figure, but onely for orders sake, and for Ecclesiasticall government, to apply themselves together to the exercises of Religion, and for that cause had changed the seventh day of the Iewes into another: which usage and custome, as very fit and convenient, being begunne first amongst a few, faire and softly prevailed, and was established with the Christian Religion amongst all those that imbraced it,

and since that time hath continued in the Christian Church till this day.

4 Although the first of these opinions were true, it cannot inforce the morality of a seventh day of rest, but only, that the first day of the weekes was instituted by IESUS CHRIST, or his Apo∣stles, as a point of order, whereunto, in such a case, the faithfull should be bound by the necessity of a divine and apostolicall com∣mandement. But I see not that this opinion hath any solid ground, whereas the second is well founded. For there is nothing found in the New Testament concerning the observation of the first day of the weeke, importing a commandement of Christ, or of his Apostles, neither is there any such commandement inferred, but by remote and most weake consequences, and it is more likely that all the places alleadged to that purpose denote onely a simple usage among some Christians in those dayes, which by succession of time hath beene setled, and is become universall.

5 Indeed, if Iesus Christ, or his Apostles by expresse commande∣ment from him, or by divine inspiration, had ordained that day, as a point so necessary, as it is thought to be, I doubt not but their com∣mandement should have beene expressely set downe in the books of the New Testament, as are all other ordinances of necessary things; and that in them we should finde reprehension against those that had neglected the observation of that day, as in them there are repre∣hensions against all kinde of sinners. But seeing there is no such commandement to bee found in them, that it cannot bee gathered from them but by consequences which are of no force, that no man is blamed in them for the inobservation of that day, whereas under the Old Testament God taxed so often and so sharply those that kept not his Sabbaths, this is to mee a most firme and assured proofe, that neither IESUS CHRIST nor his Apostles have or∣dained it.

6 I adde, that if had beene an ordinance of Iesus Christ or of his Apostles, undoubtedly the Apostles and other Ministers of the Gospell, when they found and established the Christian Churches had established the observation of this day, as a point of the will of Iesus Christ, and of his service under the New Testament, and it had beene kept equally by all the Churches. For why had they not received it, as well as the other points of the Christian Religion and

doctrine of the Gospell, sith the same authority obliged them ther∣unto? Now this is most true, that the observation thereof was not practised throughout them all, and became not universall & wel set∣led, but by the commandements and constitution of the Emperours.

There diverse imperiall constitutions for the observation of the first day of the weeke, Eusebius in the fourth booke of the life of Constantine Chapter 16. and after him Sozomene in the first booke of his Ecclesiasticall History, and in the 8 Chapter, relateth, that Constantine the first made a Law, and ordained that on Sunday which is the first day of the weeke, and on Friday, all publike judg∣ments should surcease, that all other affaires should be intermitted, that on these dayes all should apply themselves to serve GOD by prayers and supplications, and that so he reverenced Sunday, because on it Iesus Christ rose from the dead, and Friday, because on it hee was crucified.

7 This passage is considerable; For it sheweth, that Sunday was not observed throughout al the Churches, but that it was used as a work∣day, and that on it common pleas and publike judgements were practised, whence we may conclude, with a great shew of truth, that it was not an institution of Christ, nor of his Apostles: For if it had beene, questionlesse the observation thereof had beene better known and practised, and Christians had thought themselves more obliged unto it, for the commandement of Christ and of his Apo∣stles, then for any imperiall constitution. The writers of that sto∣ry telling also what reason Constantine had to make a constitution concerning the observation of Sunday, say simply, that he made it, because on it Iesus Christ rose from the dead, which indeed hath al∣wayes beene the foundation of this usage, but they say not, that it was because Iesus Christ and his Apostles had ordained, which they ought not to be silent of, if that had been true, and it had been need∣lesse to alleadge any other reason.

9 This is also worthy to be marked, that Sozomen joyneth the Fri∣day with the Sunday, and saith, that Constantine ordained that day, as wel as this day: That day, because on it Christ was crucified; this day, because on it Christ rose againe: Which sheweth plainely that the day of Christs Resurrection is not of it selfe more obligatory to make christians keep it, then is the day of his passion upon the Crosse, or of any other of his actions or sufferings: That the one may

yeeld as just and peremptory a cause thereof, as the other, that Christ also had not given a commandement more expresse and more ne∣cessary for the one then for the other, but had left all this to the li∣berty of the Church. For if he had given a particular commande∣ment concerning Sunday, it had bin in Constantine a great temerity to ordaine another day, in equall ranke with that which Christ had ordained, because he ought to thinke, that Christ had good reasons for the institution of that day, which had not beene valuable for any other day, and that by the institution of one day in the weeke parti∣cularly, and of no moe, he would have all Christians to know, that no man ought to attempt to institute any other, besides that which he had instituted.

9 Constantine had beene guilty of farre greater rashnesse and in∣discretion, by making Friday, which was of his institution, equall to Sunday, which Iesus Christ had ordained, yet he did so, as is ma∣nifest by the words of Sozomen who maketh no ods betweene the ordinance made for Friday, and that which was made for Sunday. But seeing Constantine in what hee did, did nothing amisse, it is evident thereby, that the observation of Sunday was not of divine institution, but of usage and custome only, which was not received every where, nor well practised where it was received, because it was not esteemed necessary. Wherefore Constantine by his consti∣tution made it necessary, adding another like unto it for Friday, all this is flat contrary to the assertion of those, which to prove that Sunday is of divine institution, yeeld this reason of their opinion that no humane authority can sanctifie a day. And lo, Constantine sanctified Friday, ordaining that it should be imployed in exercises of Religion only: wherof we shall speake againe something hereaf∣ter, God willing.

10 Socrates in the fifth booke and 21 Chapter of his Ecclesiasti∣call story, marketh sundry customes in the Churches about the day of their assemblies, which some kept in one day of the weeke, some in another: And saith expressely, that Iesus Christ and his Apo∣stles have not ordained any thing concerning holy dayes, but have only given precepts of godlinesse, and of an holy life: And it is most likely, that the Christian Churches, which in the beginning God assembled among the Iewes, kept not for a long while any other day, for the exercise of their religion, saving the 7th and last day of

the week: And it is a thing most certain, that many Churches of the Gentiles, especially in the last more than three hundred yeeres after Christ, observed the Sabbath day of the Iewes with the Sunday, and made of the one a day of devotion, as well as of the other.

Saint Ignatius Martyr, an hundred yeeres after Iesus Christ, in * 1.1 his Epistle to the Magnesians, exhorteth the Christians to observe the Sabbath, not after the manner of the Iewes, which there he de∣scribeth, but after a spirituall and holy manner, such as hee setteth downe, and addeth, that after they had observed the Sabbath, they should also observe the first day of the weeke. The Councell which met in Laodicea, in the fourth age after Christ, ordained, that Chri∣stians must not keepe the Sabbath day, and rest in it after the man∣ner of the Iewes, which sheweth, that till then they observed it. Nay, according to the translations which we have, the Councell did not forbid them absolutely to keepe the Iewish Sabbath, but permitted it unto them, if they would, with this caveat, that it were not after the fashion of the Iewes, and that they should pre∣ferre Sunday before it.

Saint Athanasius, in the homily of the seed, saith of himselfe, and of other faithfull Christians, that they assembled together on the Sabbath day, not through malady of spirit, for Iudaisme, but to worship the Lord of the Sabbath. Gregory of Nisse calleth these two dayes, to wit, the Sabbath day and the Lords day, brethren. Sozomene in the seventh booke and 19 Chapter of his History saith, that at Constantinople, and almost in all other parts of the Easterne Church, the ecclesiasticall assemblies met together on the Sabbath day, and on the day following. Socrates in the sixt booke and eight Chapter of his History, calleth the Sabbath day and the Sunday the weekely feasts wherein Christians came together in the Churches: and in the foresaid 21 Chap. of the fifth book, amongst many diverse customes of the Churches of these times, concerning their assemblies and exercises of Religion, he alleadgeth a frequent and common observation of the Sabbath.

12 Which sheweth, that the Churches beleeved not Sunday to be of divine institution, and subrogated to the Sabbath by our Lord Ie∣sus Christ. For if they had beleeved any such thing, they had not observed another day: But knowing they had no particular com∣mandement for any day of devotion, they observed both the Sab-

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because it had beene a long while a solemne day of devotion ordai∣ned of God to the Iewes, and Sunday, because it was made honou∣rable by the Resurrection of our Lord Iesus Christ.

This that we say shall be better seene; by the consideration of the reasons which are broached to prove, that the institution of the first day of the weeke to be a holy day, is of God himselfe, of Iesus Christ, and of his Apostles.

CHAPTER Second.

Answer to the first Reason, taken from some Texts of the Old Testament, to prove the divine in∣stitution of the first day of the weeke.

1. Answer to the Reasons taken from the Circumcision admini∣stred on the eight day, and from the inscription of certaine Psalmes, &c.

2. Reasons taken out of the 110 Psalme 3. ver. and of the 118. Psalme verse 24.

3. Answer, In the hundred and tenth Psalme no mention is made of any particular day.

4. Nor also in the hundred and eighteenth Psalme.

5. And although there were, a day of rest in every weeke cannot be inforced from thence.

6. No more then the words of Isaiah Chapter 9. and of the An∣gels Luke 2. verse 10, 11. can inforce a weekely observation of a day, in remembrance of Christs birth.

1 IT were a losse of time to stay here upon the refutation of the reasons taken from the ancient circumcision, which was cele∣brated on the eight day, and which some say to have beene a fi∣gure of the spirituall circumcision that we were to obtaine by our Lord Iesus Christ one the first day of the weeke which is as the eight day, succeeding immediately to the seventh and last day there∣of:

Nor also of these which are overthwartly wrested out of these Psalmes, which have in their titles or inscription 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Has∣cheminith, * 1.2 that is super octava, upon the octave, as if in these titles mention were made of the first day after the seventh, which is Sun∣day. For although these reasons have beene alleadged by some of the ancients, they broached them rather as allusions and allegories, then as solid proofes to rely upon. Wherefore leaving them, I goe for∣ward to the consideration of two others, which have greater like∣nesse of truth.

2 They would faine take advantage of the hundred and 10. Psalm, and of the 3. ver. as also of the hundred and 18. Psalme, and of the 24 v. thereof, as if in these places there were a prophesie, that Sun∣day, or the day of the Resurrection of our Lord Iesus Christ, should be observed in the Christian Church. In the hundred and 10 Psal. verse 3. mention is made of a day wherein Christ should raise an army in a holy pompe, and his people should be a willing people. In the hundred and 18 Psalme verse 24. the people is exhorted to rejoyce and be glad in the day which the Lord had made, day where∣in the stone, which the builders refused, should become the head stone of the corner verse 22. Stone which is Christ. Now Christ in his ignominious death was like a stone rejected by the builders, that is, by the governours and rulers of the Iewes; and it was by his glorious Resurrection, that he became the head stone of the corner, Act. 4. ver. 10, 11.

3 To this I answer, that no certaine argument can be drawne from the two foresaid allegations. For who dare affirme, that in them a particular day is denoted, and not rather indefinitely the time of the publication of the Gospell, and gathering together of the Christian Church, which was done by the Apostles after the Re∣surrection of Christ? It is said in the hundred and tenth Psalme ver. 2. that the Lord should send out of Sion the Scepter of Christs strength; the meaning of which words is, that out of Ierusalem he should send forth, and spread every where the preaching of the Gos∣pell, to wit, by the Apostles and other Ministers, and that in the day, that is, in the time wherein he should raise his army, that is gather together his Church, she should be a free, voluntary and forward people. Now the first assembling of the Christian Church happe∣ned not in one day, more than in another, but the Apostles ap∣plyed

themselves to that worke every day, preaching the Gospell, wherefore we must not understand in that place of the Psalme any particular day, but the whole time wherein this worke was done by the Apostles, and their Disciples.

4 I say the same of the hundred and eighteenth Psalme. For Ie∣sus Christ is not become the head stone of the corner simply by his Resurrection, but in as much as after his Resurrection, he hath, by the preaching of the Gospell, built up the faithfull upon himselfe, as so many lively stones, to be a spirituall house, as we may see in the first epistle of Saint Peter Chapter 2. verse 4, 5, 6, 7. And there∣fore this day which the Lord hath made, and wherein the Psalmist exhorteth the faithfull to rejoyce, is not a particular day, but all this time, blessed and sanctified by the LORD, wherein should begin and goe forward this great worke of the preaching of the Gospell for the edifying in all places of the Church upon Iesus Christ: for this is ordinary both in Scripture and in the common language, when mention is made of a day wherein a thing is a doing, or shall be done, to understand, not alwayes necessarily a certaine particular day, but indefinitely the time of such a thing, which may be such that it cannot bee performed in one particular day, but requireth a continuation of time. So the Apostle applying to the Christians of his time the words of God in Isaiah Chapter 49. 8. saith, Be∣hold, now is the accepted time, behold, Now is the day of salvation, 2 Cor. 6. verse 2. This time, and this day is now also in our time, and shall be till the worlds end. Such was the worke where∣of mention is made in the foresaid Psalme, a worke which hath ever beene a doing since Christs Ascension into heaven, and shall not be performed till he come visibly from heaven, to judge the quicke and the dead.

5 But granting that the Psalmist speaketh of a particular day, which God ordained then for the Resurrection of Iesus Christ, and wherein it was afterwards fulfilled, it followeth not, that he would binde the faithfull under the New Testament to make weekely of that day a day of rest. For he exhorteth them only to rejoyce and be glad for it, as for a day wherein a great thing, and belonging to their salvation should bee performed, which they may well doe, according to the exhortation of the Psalmist, although they make not that day every weeke a day of rest. For they may and

ought to rejoyce every day privately at home, and also publike∣lie in the congregation as often as they meete together to serve GOD.

6 And if the question be of the stinting of a solemne day for the commemoration of this great worke, the exhortation of the Psal∣mist obligeth them not more particularly to one ordinary day in the weeke, then to a yeerely day. Esay in the ninth Chapter prophe∣sieth, that the faithfull shall rejoyce with a great joy for the day wherein the child was borne, and the Sonne was given, and the Angels of GOD on that day brought to the Shepheards good ty∣dings of great joy, which should be to all people, because unto them was borne that day in the City of David a Saviour, which is CHRIST the LORD, Luke 2. verse 10, 11. And yet these words inforce not, that the day of CHRISTS birth must ne∣cessarily be observed as a day of rest, and farre lesse as an ordinary day everie weeke. And the Church which hath thought fit to make commemoration thereof on a set day, was pleased to ap∣point for that purpose one day only in the whole yeere. Neither can there a greater obligation then this be inferred of the foresaid passage, for the day of the Resurrection. For we may, yea wee ought to rejoyce for the day of the Nativity of Christ, of his passi∣on, of his Ascension, and likewise of his Resurrection, but for all that, we are not bound to make of them Sabbath dayes. And so the foresaid places conclude nothing.

CHAPTER Third.

Answer to the second Reason, whereby they seeke to prove, that Sunday was sanctified by our Lord Iesus Christ for Gods service.

1. Second Reason, Christ forty dayes before the Ascension spake to his Apostles of things pertaining to the kingdome of God, and therefore of the Sabbath.

2. Answer, by the kingdome of God are to be understood the es∣sentiall points of our Christian Religion.

3, Not the circumstances thereof, which are left to the liberty of the Church.

4. Nullity of the instance urged from the commandement given to Moses concerning the Sabbath.

5. The Church had authority to sanctifie Sunday, as well as other holy dayes, for Gods service.

1 THey alleadge out of the New Testament, that our Lord Ie∣sus Christ, after his Resurrection, was forty dayes with his Disciples, speaking unto them of the things pertaining to the kingdome of God, Act. 1. verse 3. that is, to the training and government of the Christian Church, which is often called the kingdome of God, as Acts 19. verse 8. Acts 28. verse 23. Col. 4. verse. 11. &c. To which government, say they, did pertaine the determination of one day, wherein the Evangelicall service ought to be publikely celebrated to God. For as God, when he gave the ancient Covenant by Moses, and taught him how hee would have his Church to be trained, had a particular care to name unto him a certain day for his service, even so our Lord Iesus Christ, when he taught the New Covenant to his Apostles, and how under it he would have his Church to be governed by them, and by their

successors, hath not omitted to appoint unto them a certaine day for his publike service.

2 I answer, that this argument is not founded, but upon uncertaine conjectures, and so concludeth nothing necessarily. By the king∣dome of God is meant ordinarily in the New Testament, the word of the Gospell, the Christian Religion, the state and condition of the Church; and is so taken in the places before alleadged. Wher∣fore, when it is said in the first of the Acts verse 3. that Iesus Christ spake to his Apostles of things belonging to the kingdome of God, it is likely, that the meaning of these words is, that Iesus Christ spake unto them of things pertaining to the Gospell, to the Religion, and to the government of the Church, and thence may be inferred, that he declared and prescribed unto them all things that are of the substance of the Gospell, of the Religion, and of the essentiall matter of his service, such as is the preaching of the points of faith and of doctrine, and the administration of the Sa∣craments of the New Testament, things that God himselfe ordai∣neth necessarily, and will never leave to the liberty of men, to dis∣pose of as they think fit, but will have all men in these points to de∣pend on his declaration and ordinance. As also they are most expres∣ly declared in the New Testament, as being established by our Lord Iesus Christ.

3 But as for the circumstance of a particular and ordinary time, for the practising of these exercises, no man can inferre of the foresaid Text, that Iesus Christ prescribed it to his Apostles, yea it is most likely, that he resigned that care to the wisdome of his faithfull ser∣vants, because there being no necessity nor essentiall importance of such a determination of one day, it is more agreeable to the state of liberty, which the Scripture assigneth to the Christian Church un∣der the Gospell, that Iesus Christ would have it to depend on her liberty and wisedome, rather than prescribe it himselfe.

4 Vnder the old testament God ordained by Moses a set day for the Sabbath, because it was the time of bondage, as also he prescribed for a mark of that bondage an exact cessation from all servile works, yea of the least on that day, and besides, ordained unto them diverse o∣ther dayes and times for his service, as also a particular place for the publike exercise thereof, a Tabernacle, a City, a Temple, &c.

5 Now if under the New Testament he hath left altogether to the

first liberty and wisedome of the Church the determination of pla∣ces, such as she shall thinke fit, as also of diverse other times and dayes, which she may ordaine, and hath ordained in effect, for the celebration of the remembrance of sundry benefits which God hath vouchsafed upon us through our Lord Iesus Christ, and for the so∣lemnization of them by the godly exercises of Religion, I see no reason, why we may not say, that he hath likewise left unto her Christian wisedome the determination of the day of his service, which is more common and ordinary, specially seeing in the whole New Testament there is not at all any expresse mention of a parti∣cular day instituted and ordained by him for that end; which the Evangelists and Apostles had not, as it were with one accord, beene silent of, if it were true, that our Lord Iesus Christ had ordained such a day.

CHAPTER Fourth.

Answer to the third reason brought to prove the fore∣said opinion.

1. Third Reason, Iesus appeared to his Disciples the same day of his Resurrection at evening, and eight dayes after, which was the first day of the weeke, as also on that day the Apostles were filled with the Holy Ghost.

2. First Answer, Christ appeared to his Disciples in the beginning of the second day of the weeke.

3. This is proved by the distinction of the day, in a day Naturall, Artificiall, and Civill.

4. It is proved by the creation, that the Iewes began the naturall or civill day by the evening.

5. Refutation of those which say, that by the evening must be un∣derstood the time after noone, and by the morning the time afore noone.

6. The same is proved by an expresse commandement given to the

Iewes, to begin the naturall day, and the celebration of the Sab∣bath of at on〈…〉〈…〉.

7. R••utation of the reply made against this argument.

8. It is proved also, by the commandement given them, to begin the eating of the Passeover, and of unleavened bread at the end of the 14. day, of the first moneth.

9. Saint Matthew and Saint Marke speake figuratively, when they call the day wherein things necessary for the Passeover were prepared, the first day of unleavened bread.

10. The same likewise is proved by the observation of the Sabbath in the dayes of Nehemiah.

11. And by the practice of Ioseph and Nicodemus when they bu∣ryed the body of our Saviour.

12. First argument brought by some, out of the Old Testament, to prove, that the naturall day among the Iewes, and consequently the Sabbath day, began in the morning, & ended with the night.

13. Refutation of that argument.

14. Second argument taken out of the first Chapter of S. Iohns Gospell ver. 39. answered.

15. Third Argument out of the 28 Chap. of S. Matthew, ver. 1.

16. Answer to this Argument.

17. Fourth argument out of the 20. Chapter of the Acts ver. 7. and 11. answered.

18. It followeth of all the foresaid answers, and besides is more ful∣ly proved, that IESUS CHRIST appeared to his Dis∣ciples, after his Resurrection, on the second day of the weeke.

19. Second Answer, although Iesus after his Resurrection, had appeared twice to his Disciples on the first day of the weeke, that proveth not the sanctification of that day for Gods service.

20. This is proved by diverse arguments and reasons.

21. The descending of the Holy Ghost on the first day of the weeke▪ inforceth not the observation of that day.

THere is no greater force in the observation gathered out of the twentieth Chapter of Saint Iohn verse 19. and 26. where it is said, that Iesus the same day of his Resurrecti∣on at evening, being the first day of the weeke, appeared to his Dis∣ciples where they were assembled, and after eight dayes the doores

being shut, he came and stood in the midst of them, to wit, on the 〈…〉〈…〉 pretend to have beene the day of Pentecost, wherein he sent downe from heaven 〈◊〉〈◊〉 Holy Ghost upon the Apostles: from which places they inferre, that by this practise hee hath sanctified that day, for the preaching of his Gospell, and the administration of his service.

2 To this I answer, first, that it may be debated, if it be said in the foresaid passage of Saint Iohn, that our Lord Iesus Christ appea∣red to his Disciples on the first day of the week, and not rather, af∣ter the first day already ended, and the second begun. Although the first interpretation was true, and that it was the first day of the week wherin Christ shewed himselfe to his Disciples after his Resur∣rection, it carryeth not with it any consequence prejudiciall to my opinion, as shal be seene hereafter; Yet I wil confirme the second in∣terpretation as only true, and take this occasion to speake of the di∣stinction of dayes, fetching frō thence the grounds of my reasoning.

3 The day is ordinarily distinguished into a Naturall day, and an Artificiall day. The naturall day is composed of foure and twen∣ty houres, which is the time of the daily circuit of the Sunne, ari∣sing, going downe, and returning to the place where he arose, in which day is comprehended all the time of light, and all the time of darkenesse. The day is so taken ordinarily both in Scripture and in all common languages, when mention is made simply of dayes: As for example, when we say a moneth hath thirty dayes, such a thing shall bee done or come to passe within so many dayes; A∣braham, Isaac, Iacob died being full of dayes, we understand all the time of their continuance, as well of the night, as of the day.

The Artificiall day continueth as long as the Sunne is upon the horizon of every place, and by his light affordeth commodity to men to goe forth to their labour, and to worke in their arts, professions, and trades.

The naturall day, although amongst all people it be composed of foure and twenty houres, yet it varieth in the distinction of the beginning and end thereof. For some take the beginning thereof at midde day, and count the continuance thereof till the next midde day. Others from midde-night till the next midde night. Some from the rising of the Sunne till his next rising againe; and some from the sunne setting till the next setting. This diverse supputa∣tion

amongst diverse people, proceeding from a civill constitution, addeth to the distinction of the day in artificiall and naturall, a third member, to wit, The civill day, which is the same with the naturall day, in regard of the continuance of foure and twenty houres, but is diversely counted in diverse places in regard of the beginning and of the end thereof.

4. Now among the Iewes, this naturall or eivill day began by the evening, and ended at the next evening. Moses distinguisheth it so, when he relateth the story of the Creation. For he endeth al∣wayes the workes of each day, in these words, so was the evening, so was the morning, which was the first, the second, the third day, &c. Where by the evening, he understandeth the whole night, which beginneth by the evening, and by the morning the whole day which beginneth by the morning, considering the evening and the morning, the night and the day, or the light, as integrant parts of the naturall day, and the evening or the night as the first part which goeth before the other part, which is the time of light. As indeed this distinction is grounded on that order and course of pro∣ceeding which God kept in the Creation, making the darkenesse to goe before the light, as may be seene in the first Chapter of Genesis ver. 1, and 2.

5 Some doe reply, that Moses, when he saith, so was the evening, so was the morning, &c. by the evening understandeth the whole time after noone, and by the morning the whole time of light in the same day, from the dawning till midde day, or the afore noone. This reply is not grounded on reason. For if that were true, Mo∣ses had not fixe times put constantly the evening before the mor∣ning, there being no convenient order that could move him therunto seeing in all respects whereby one thing is first, and goeth before another, the aforenoone goeth before the afternoone. He might in the 5. v. name conveniently the light before the darknes, the day be∣fore the night, because he had not regard there to any natural depen∣dance and following of the one upon the other, but only to the or∣der of dignity, whereby the day is first in regard to the night: But when he saith, without varying, in the sixe dayes of the week, so was the evening so was the morning, it is evident, that he hath regard to the order of the Creation, wherein darknes was first in time before the light, and the night went before the day, and that so by the eve∣ning

he understandeth the night which is formost, and by the mor∣ning the day that followeth, which evening and morning make one naturall day.

6 Now as in the creation GOD observed this order, to make the night goe before the day, and to compare the naturall day of the darknesse and of the light; even so he prescribed the same observa∣tion to the Iewes, commanding them to begin their naturall day by the night, and to celebrate their Sabbaths or solemne daies of rest from the beginning of such a night, till the beginning of the next night. This is manifest by the 23. chapter of Leviticus vers. 32. where God commanded them, that in the ninth day of the seventh moneth, at even, from even unto even, they should celebrate as a solemne Sabbath, the Feast of atonement, which was to be on the tenth day of the moneth, vers. 27. And so the tenth day began by the night, and continued till the night following. And such was consequently the order of all the dayes of the weeke, from night to night.

7 There is no force, no weight at all in the answer broached against this, when it is said, that this feast of atonement consisted not in one day alone, but in a part of two daies, to wit, of the ninth, and of the tenth, because it is said in the 27. vers. On the tenth day of the seventh moneth there shall be a day of atonement, and in the 32. vers. In the ninth day of the moneth at even, from even unto even shall ye celebrate your Sabbath; whence they would faine inferre, that both the ninth and the tenth day entred into this Feast. For it is cleare, by the 28, 29, 30. verses, that the day of atonement con∣sisted only in one day; seeing in these verses mention only is made of one d••y. Ye shall do no worke in that same day, for it is a day of atonement; Whatsoever soule shall not be afflicted in that same day, whatsoever soule doth any worke in that same day: which had not beene so often set downe, if two dayes had entred into the compo∣sition of this Feast. The same is apparent by the sixteenth chapter of the same book, vers. 29, 30, 31. where the foresaid feast of atone∣ment being the only matter handled in them, no mention is made but of one day, to wit, of the tenth of the seventh moneth; and the ninth day is not so much as mentioned, whereas it had not beene omitted, if it had pertained to that Feast. Besides, it is without all likenesse, and as I beleeve, without example, that God would have

any Feast to begin at the end of one day, and to continue and end in a part of another day, and so establish Holy-daies by halves. Now the 27. vers. teacheth us which was the day of this Feast, to wit, the tenth day of the seventh moneth; and the 32. vers. sheweth how long it ought to continue, to wit, the whole tenth day; beginning at the end of the ninth day, and continuing as long as the tenth day should last, from one even unto the next even. So the ninth day is not mentioned as a part of the Feast, but as the terme that it was to begin at; like as the even following is mentioned, as the other terme that it was to end at. In the ninth day of the moneth at even: that is, at the end of the ninth day ye shall begin the Feast, and it shall last from even unto even; that is, during the whole tenth day. Like as in the twelfth chapter of Exodus, 18. vers. God ordaineth, that on the fourteenth day of the first moneth, at even they should eat unleavened bread untill the one and twentieth day of the moneth at even: Where the fourteenth day is not specified as one of the daies of unleavened bread: for so there should have beene eight, whereas it is expresly said, vers. 15. and every where, that they were but seven. But it is named in the end and extremity thereof, as the terme that the Feast of unleavened bread began at, and the one and twentieth day finishing at even, as the terme it ended at.

8 This observation of the daies of unleavened bread, which made up the Feast of the Passeover, is of great validity to confirme our in∣tention. For as it is written, Exod. 12. v. 6. 8. 14, 15. Levit. 23. v. 5, 6. Num. 28. v. 16, 17. Neere to the end of the fourteenth day of the first moneth; that is, betweene the declining of the Sunne after midday, and the setting thereof; the Paschall Lambe was kil∣led and rosted, and eaten at even with unleavened bread, at the en∣trance of the night. The use of unleavened bread in the eating of the Lambe, began precisely with the fifteenth day, which was the first solemne day of the Feast, and lasted seven whole dayes to wit, till the one and twentieth day at even, which was also another Feast-day, holy and solemne, as the fifteenth was. For it was not lawfull during those seven dayes to have leavened bread, neither in the day nor in the night, which also was comprised in the appella∣tion of dayes: Whence this infallible conclusion is gathered, that the naturall day among the Iewes began at even, and ended at the next even; seeing the first day of the Feast of unleavened bread,

which was the fifteenth day, began at evening, when the Paschall Lambe was eaten, and the last day thereof, which was the one and twentieth, ended at even, as it began at even.

9 For whereas in S. Matthew Chap. 26. ver. 17. and S. Marke Chap. 14. v. 12. and S. Luke Chap. 22. v. 7. the day wherein the Paschall Lamb was prepared and rosted, is called the first day of un∣leavened bread, that is said figuratively because of the immediate cō∣junction of the time wherein the Lamb was prepared, with the time wherin it was eaten with unleavened bread: For it was prepared at the end of one day, and eaten at the beginning of the next day. Or because the same day wherein the Lamb was prepared, the Iewes put away leaven and leavened bread out of their houses, and prepared unleavened bread for the day following: Or also, because amongst the Romans, of whom the Iewes did at that time depend, the naturall day began by the light, and the night was the last part ther∣of, whereunto it may be, the Evangelists had regard.

But otherwise, to speak properly according to the ordinance of the Law, it is most certain, that the day wherin the Lamb was rosted and prepared, was not the first day of unleavened bread. For that was the 14. day betweene the two evens, this was the 15. day at the en∣trance thereof: On that day leavened bread might be eaten, on this day, and on the dayes following all leaven was most strictly forbid∣den. That was not a day of rest, but of travell, and of preparation, as it is often called in the Gospel, Mat. 27. v. 62. Mar. 15. v. 42. Luk. 23. v. 54. Ioh. 19. v. 14, 31. because on it were all things prepared for the feast following, as to search and put away all leaven, and leave∣ned bread out of their houses, to kill, to slay, to rost the Lamb, &c. Nay we see that on that day, the Iewes caused the Lord Iesus to be crucified, and two thieves with him, and vexed themselves ex∣treamly all that day to come to their intent: This was a great and solemne Sabbath, wherein it was not lawfull to doe any manner of worke.

10 Let us adde to that hath beene said, the practise of the observati∣on of the Sabbath, which we read in the thirteenth Chapter of Ne∣hemiah. It is said there ver. 15, 16, 17, 19, 20. that because all manner of ware was brought into the City of Ierusalem, and sold on the Sabbath day, Nehemiah commanded, that as soone as the Sunne should withdraw it selfe from the gates of the City, before the Sab∣bath, the gates should be shut, and that they should not be opened till

after the Sabbath, so that the Merchants and sellers of all kind of ware lodged without Ierusalem once or twice, from whence we ga∣ther manifestly, the Sabbath began at the going downe of the Sun, and that the night made the first part thereof. For if the Sabbath had not begun then, wherefore did Nehemiah command so carefully, to shut the gates, as soone as the sun should withdraw his beames from them, and it should begin to be darke? And if, not the night pre∣ceding the day, but the night following had made a part of the Sab∣bath, surely the Merchants had beene of necessity constrained to re∣maine two nights out of Ierusalem, whereas it is only said, that they past the night once or twice without the Towne, to wit, the night after Nehomiah had given order that the gates shold be shut, as soone as the Sun should retire from them, and therfore that night with the day following composed the Sabbath, which ending on the next even at the setting of the sun, Nehemiah commanded that they should be opened again v. 19. a cōmandement being necessary for the opening of them then at that time, because the night returning, it was the time to keep them barred and locked, seeing they were already shut. If the Sabbath had ended with the end of the night, it had not beene needful, that Nehemiah should command to open the gates after the Sabbath. For it was usuall to open them after the night was ended, and a particular commandement for that was needlesse. But al∣though I had omitted these reasons which I have alleadged, the words of the original shew plainly and of themselves, what we say. These they are v. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Causher Tsallou Shahare Ieroushalaim liphne Hasshabbat) that is, as the gates of Ierusalem were darkned before the face, or in the pre∣sence of the Sabbath, or before the Sabbath: For the ordinary signi∣fication of this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Liphne, is before the face, in the presence. And therefore seeing the gates were darkened before the face, or in presence of the Sabbath, it followeth that when the sun was setting, the Sabbath was comming, and began at that same instant to shew it selfe, if I may speake so.

11 Likewise, we read in St. Iohn Chap. 19. v. 40, 41, 42. that Io∣seph of Arimathea and Nicodemus, having obtained leave of Pilate to take away the body of Iesus as soone as he was dead, tooke it, wrapt it in a winding sheete, with spices, as the manner of the Iewes was to bury, and laid it in a new Sepulchre, which was in a Garden, in the same place where he was crucified, and laid it there,

because of the Iewes preparation day, for the Sepulchre was nigh at hand, that is, the night being at hand, the beginning of the Sabbath being nigh, and comming apace with the night, and the day of pre∣paration, which preceded the Sabbath, drawing nigh the evening and making hast to finish, they carryed not farre the body of Iesus, but laid it in a Sepulchre hard by, after they had wound it in linnen cloathes with aromaticall and fragrant drugs only, without any im∣balming at that time, because they had no leasure to anoint and im∣balme him, by reason of the neerenesse of the Sabbath, which was unto them an high day of Sabbath, as it is called in the one and thirtieth verse of the same Chapter, for as much as at that time the extraordinary Sabbath of the first day of the feast of unleavened bread occurred with the ordinary Sabbath of the weeke. For the same reason the Iewes ver. 31. that the bodyes of those that were crucified should not remaine upon the Crosse on the Sabbath day, be∣sought Pilate that they might be taken away betimes, that is before the end of the day, as the Text sheweth plainely.

Now if the Sabbath had not begun in the evening, but only in the morning, the Iewes should not have had a cause to urge the ta∣king away of the bodies from the Crosse so quickly, nor Ioseph and Nicodemus to bury the body of Iesus so speedily, and to interre it in the same place where hee was crucified, which the Text sheweth they did on a sudden: For the Iewes should have had all the eve∣ning and all the night following to procure the taking away of the bodyes, Ioseph and Nicodemus should have likewise had time e∣nough to imbalme, transport, and interre at leasure the body of the LORD, where they should thinke fit. This is distinctly observed by Saint Luke Chapter 23. verse 53, 54. where he saith, that the day wherein Ioseph laid the body of Iesus in a Sepulchre was the preparation, and the Sabbath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, drew on, was a com∣ming, or at hand. Which terme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth properly to shine, but is taken improperly by the Evangelist, and signifieth to ar∣rive, to draw neere. Or he hath regard unto to the evening star, w^ch was nigh rising: Or rather to the lampes which on the evening of that day, were lighted betimes, and a little before the Sabbath, as also great fires were kindled, that at the comming of the Sabbath they should not have any such thing to doe. Iosephus in the 16. booke of the antiquities of the Iewes, Chapter 10. relateth a de∣cree

of Augustus Caesar, that the Iewes should not be bound to ap∣peare in judgement on the Sabbath day, nor on the parasceue, or day of preparation before the Sabbath, after nine houres, that is, a∣bout three after Noone, because soone after that houre at evening, their Sabbath day began. Of all this it is most cleere, that the Sabbath gan by the evening, and the night was the first part thereof.

12 Against that I have laid downe, some arguments are opposed, to prove, that even amongst the Iewes the naturall day, and conse∣quently the Sabbath-day began by the break of day, and the night made the last part thereof.

First, they alleage out of Exodus, chap. 10. v. 13. That the Lord brought an East winde upon the Land of Aegypt all that day, and all that night, and when it was morning the East wind brought the Locusts: and out of the booke of Numbers, chap. 11. v. 32. that The people stood up all that day, and all that night, and all the next day, and they gathered the Quailes. In which places they pretend, that the night, which is put betweene two dayes, is joyned with the first day as a part thereof, and separed from the second.

13 But these places and other such like that may bee found, are nothing to the purpose. For they speake of the artificiall day, di∣stinguished from the night, which is expresly named, without any declaration, whether it pertained to the day preceding, or to the day following, to make with it the naturall day. The placing of the day before the night, is according to the order of the things re∣lated in these bookes, and as they came to passe. For the East wind began to blow in the day, and continued all night, to bring the Lo∣custs: and the people begun by the day, and continued all night the gathering of Quailes. Moreover, when the day is considered di∣stinctly and severally from the night, the day, as being of greatest dignity, is named first, without regard to the precedency of either in the order of nature, and in the naturall day.

14 It is written in the Gospell of Saint Iohn, 1 chap. 39, vers. that two disciples of Iohn Baptists, went and saw where Iesus dwelt, and abode with him that day: for it was about the tenth houre: from whence they infer, that seeing these disciples entred into Christs lodging at the tenth houre, that is, two houres afore the going down of the Sunne, according to the counting of the Iewes, and it is said, that they abode there that day, we must understand, that they abode

also the night, to the intent they might be instructed by the Lord; which was not possible to be done in two houres: wherefore the night was the last part of the naturall day.

But this ratiocination is of small weight. For what necessity can move us to say, that these two Disciples abode longer with Christ, than the two last houres of the day, preceding the setting of the Sun. The particle for, from whence it is inferred, They abode with him that day: For it was about the tenth houre, is not properly in * 1.3 the Originall, which is better translated by and, than by for: And it was about the tenth houre; which may be fitly understood after this manner, that being come to Christs lodging at the tenth houre, they abode with him the remnant of that day, and about night went home, and tarried no longer with the Lord. It is true that in the space of two houres, nay, not if they had staied the whole night, they could not be sufficiently instructed by the Lord. But also it was not then only that they came to him, and abode with him: for they might have returned afterwards now and then; as indeed An∣drew, who was one of the two, and brother to Simon Peter, be∣came one of his ordinary and domesticall Disciples.

15 They make use also of the twenty eighth chapter of S. Matthew, vers. 1. Where it is said, that in the evening, or in the latter end of the Sabbath, as it began to dawne towards the first day of the weeke, came Mary Magdalen, and the other Mary to see the Sepulchre; the words of the Originall are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. from whence they would infer, that the Sabbath ended about the morning, when it beginneth to shine; and then began therewith the first day of the weeke.

16 Whereunto I answer, that the Evening, or the latter end of the Sabbath, whereof mention is made in this place, must be understood of the evening properly so called, when the Sun setteth: which time is in this place specified, as the end of the Sabbath day, or of the whole weeke. For the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath both significations. Besides that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is fit to shew as much: For it cannot be conveniently taken for an end of time confined unto the morning; the conference of the other Evangelists demonstrate it more force∣ebly. For S. Marke in the 16. chapter, 1, 2. verses, saith, that When the Sabbath was past, Mary Magdalen, and Mary the mo∣ther of Iames, and Salome, bought sweet smelling spices, that they

might come and anoint Iesus; and being come very early in the mor∣ning (to wit from home) they came to the Sepulchre when the Sun was risen: or if these words very early in the morning, betoken also the time of their comming to the Sepulchre; and signifie the same that is signified by the words following, when the Sun was risen: we must understand these last words, not as if the Sun was already ascended upon the horizon; but only that it was risen, in regard of the first appearing of his shining beames above the horizon, at the breake of day: so both shall be true, that the Sun was risen, and that they came to the Sepulchre very early in the morning. And this shall agree very well with the words of S. Iohn, chap. 20. vers. 1. Upon the first day of the weeke, when it was yet dark: and with these of S. Luke, chap. 24. vers. 1. Uery early in the morning the women came unto the Sepulchre; where it is added, that they brought with them the sweet odours which they had prepared: from whence I in∣fer, that the Sabbath ended in the evening, at the going downe of the Sun: sith after the Sabbath was ended, these women bought sweet smelling spices, and prepared them to anoint the body of Ie∣sus, as S. Mark saith expresly. To whom is not repugnant S. Luke in the 23. chap. 56. vers. Where he saith, that the women after they had beheld the Sepulchre, and how the Lords body was laid, retur∣ned, and prepared odours, and ointments, and rested the Sabbath day according to the Commandement; which words seeme to im∣port, that they prepared their spices before the Sabbath. For the order and coherence of these words doe not designe the like order and coherence of things, but they must be understood after this manner; being returned they prepared their odours, And, or rather But, they rested the Sabbath day; to wit, first, and before this pre∣paration; as appeareth by the conference of the 54. vers. where it is said, that when the body of Christ was laid in the tombe, and the women beheld where it was laid, the Sabbath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, drew on, that is, was at hand, and ready to begin, as hath beene said be∣fore. So that it was impossible to them to prepare any kind of thing for the inbalming of Christ before the Sabbath. Whence it follow∣eth, that sith then it was evening, the end of the same Sabbath fell upon the dawning or evening of the night following; and so was both the end of the last day of the weeke preceding, and the begin∣ning of the night following, whereby the first day began. And that

was the time betokened by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mentioned by Saint Matthew, and the night preceding the first day of the weeke, which he nameth afterward, did belong to the said first day, ma∣king with it the naturall and civill day of the Iewes, and did not belong to the Sabbath. For if it had pertained to the Sabbath, and the first day of the weeke following the Sabbath had begun in the morning, sith it is constant that before the Sabbath they prepared not their aromaticall drugs, when should they have found the opportunity and leisure to prepare them? They durst not doe it on the Sabbath day, for it was a day of rest, and of cessation from all work. As also S. Luke saith, Chap. 23. vers. 56. That they rested the Sabbath day according to the Commandement. After the Sabbath upon the first day of the weeke they could not doe it, granting that this day began in the morning; For very early in the morning, as it was yet darke, they went with their spices already bought and prepared: And therefore we must of necessity say, that they bought their spices in the evening, after the Sunne was set, and the Sabbath ended, that during the night, which was the beginning of the first day of the week, they pre∣pared these drugs, and that in the morning of the same day they came to imbalme Iesus.

Which being so, we must interpret the words of S. Mat∣thew after such a sort, that they may agree with the sayings of the other Evangelists. And it is in no wise necessary to joyne the evening or the latter end of the Sabbath, with the beginning of the light of the first day of the weeke, as if the one and the o∣ther had met together in one time, and at once, as is pretended. There is betweene these two the intervall of a night, which pertained to this first day of the weeke, and we may translate the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as S. Marke speaketh, that is, in the evenining, at the extremi∣tie, or latter end of the Sabbath, this extremity being already come and past: or in the evening, that is, in the night (the first part thereof being taken for the totall) after the Sabbath, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to wit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at that same houre or time which began to shine, yet with a little remnant of the nights darknesse: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to bee the first day of the weeke, that is, the first day of light, the first artificiall day, which is a part of the natu∣rall

day: Or wee may take these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the time that was to shine in the first day of the weeke. For it was not S. Matthews intent to specifie unto us the immediate con∣junction of the first day of the weeke with the Sabbath finishing, but only at what point of time the woman came to the Sepulchre, to wit, at the first glimpse of the light of the first day of the weeke: and hee made mention of the evening, or of the latter end of the Sabbath, in respect that the Sabbath had hindred them till then to apply themselves to this pious and charitable worke which they had intended.

17 Moreover, they produce a passage out of the twentieth chapter of the Acts, vers. 7. 11. where it is said, that the Disciples in Troas being come together upon the first day of the weeke, to breake bread, Paul preaching unto them, continued his speech untill midnight, and after he had broken bread, and eaten, continued to talke unto them even till the breake of day. In which words they pretend that the night is mentioned, as the last part of the first day of the weeke.

But first, nothing obligeth us to grant, that the night there men∣tioned, ought to be referred to the first day of the weeke. For we may affirme as well, that it pertained to the second day, and made the beginning thereof: The words of the Text are very well verified, if we say, that the first day of the weeke, and towards the end there∣of, the Disciples were assembled, and their assembly having begun about the end of the first day, continued a good while with and after the beginning of the second day, Paul, because he was to depart on the morning after the first day, taking this occasion to extend his discourse within the night following, which was the beginning of another day.

There is no weight in the objection they make against this expo∣sition, saying, that if it were true, Paul had remained longer then seven dayes at Troas, to wit, a part of an eight day, against that which is said in the sixth verse. For they presuppose without any ground, that Paul was not precisely but seven dayes at Troas, which the Text saith not, but only that he abode there seven dayes, which should be very well expressed so, although he had remained there a part of the eighth day, which might have beene past under silence, and not counted with the dayes going before, because it was not a full and whole day, but only a part of a day. And putting the case,

that it should come within the compasse of the seven dayes of the Apostles aboade at Troas; we may say, it was taken for the seventh and last day. For it is not told exactly on what day Paul came to Troas, nor that he abode there full seven dayes, but only in gene∣rall, seven dayes. Now although he had beene there but a part of the first, and a part of the last of seven, it may be well said, that hee was there seven dayes.

Secondly, granting that the night mentioned in the foresaid place, was the last part of the first day of the week, nothing can be proved from thence, but this only, that after the resurrection of our Lord Iesus Christ, the faithfull among the Gentiles celebrating in their congregations the first day of the weeke, in remembrance of the said resurrection, began it in the morning about the time that Christ rose, as, perhaps the nations of whom they were, began the day by the morning; but it followeth not, that such was the beginning of the day among the Iewes.

18 These things being thus cleered, it shall follow, that when Iesus Christ did shew himselfe to his Disciples in the time mentioned, in the 20. of S. Iohn, vers. 19. it was not in the first day of the week, but after it, in the second day. The conference of the twenty foure of Saint Luke sheweth, that at least it was midnight when Iesus Christ appeared first unto them. For it is said in that chapter, that the same day of his resurrection he drew neere to the two Disciples that were going to Emmaus, went with them, came thither with them towards evening, the day being far spent, and that they sup∣ped there; That after the Lord had left them, vanishing away out of their sight, they rose up the same houre, returned to Ierusalem, di∣stant from Emmaus threescore stades, that is, a three houres journey; entred where the Apostles were, told them all the things that had happened unto them in the way, and in the Village; that after this Iesus stood in the midst of them: therefore it was far in the night: whence it followeth, that seeing among the Iewes the day ended at evening, and another day began; the first day of the week was then finished many houres before, and the second day was well forward. The words of the Text say nothing that is not consonant to this. These they are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the evening or the end of the first day of the weeke being come, in the same sense that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken in the foresaid place of Matthew,

Chap. 28. verse 1. the Disciples being assembled, and the doores shut for feare of the Iewes, came Iesus, and stood in the midst of them: which words have no other sence but this, that at the eve∣ning of the first day, which was also the end thereof, the Disciples being assembled, and having shut themselves up in a certaine place, Iesus Christ a while after appeared unto them. So of that hath beene said it is manifest, that the opinion of Christs appearing to his Disciples on the first day of the weeke, is not grounded on a sure foundation.

20 But although it were generally agreed on, that Iesus Christ appeared the first time to his Disciples on the first day of the weeke, and the second time eight dayes after, I say, that his appearing to his Disciples at two diverse times since his Resurrection on the first day of the weeke, cannot inforce, by any good consequence, that his intention was to authorize that day, and to sanctifie it to bee a day of rest. To prove this with some shew of reason, it were necessary, that Iesus Christ, during the whole time of his abode on earth af∣ter his Resurrection, should have shewed himselfe unto them regu∣larly and constantly on each first day of the weeke, and not in any other day. For if he appeared not unto them every first day of the weeke, we may inferre quite contrary, that it was not his purpose to sanctifie that day unto them, more than another: And if he ap∣peared unto them on other dayes, it may be said, with as good rea∣son, that he consecrated them to be Sabbaths, as that he sanctified the first day of the weeke to be a Sabbath.

21 Now we read nothing of his appearing to his Disciples on each first day of the weeke constantly and regularly after his Resurrecti∣on, till his Ascension. Nay it is written in the first Chapter of the Acts verse 3. that after his passion he shewed himselfe alive unto them, by many infallible proofes, being seene of them forty dayes, and speaking of the things pertaining to the kingdome of God, whereby wee see cleerely, that he shewed himselfe on many other dayes then the first of the weeke. For Saint Luke had not said, that he was seene of them forty dayes by many infallible proofes, if hee had not beene seene of them but five or sixe dayes of these forty. And there is no appearance, that he was forty dayes on earth after his Resurrection, to shew himselfe only every first day of the week, and to withdraw himselfe, remaining solitary and apart, all the dayes betweene.

In the one and twentieth Chapter of Saint Iohn ver. 4. wee see that he shewed himselfe to them on a day when they were gone a fishing, commanded them to continue their fishing, and did then a notable miracle, neither is it said, that it was the first day of the weeke: And if it was, they wrought on it, and kept it not holy.

Moreover, when it is said in the twentieth Chapter of Saint Iohn verse 26. that eight dayes after the first day of the weeke wherin he first appeared unto them, he shewed himselfe again to his Disciples, a question may be made, if it was on another first day of the weeke. For this should be true, if in the number of eight be in∣cluded the first day of the weeke, and the eight day following: But if they be not included and if we take the words of the Apostle, that after eight dayes fulfilled and past, Iesus shewed himselfe unto them, as the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beare that sence, then it was not on another first day of the weeke, but one the next day after that he stood in the midst of them. And so the argument built up∣on this sand shall fall to the ground.

20 Neither doth the sending of the Holy Ghost upon the Disciples and Apostles assembled on Pentecost day evince a divine instituti∣on of the LORDS day, granting that it was also on the first day of the weeke. For by what consequence shall it follow, that by this miracle IESUS CHRIST intended to make that day an ordina∣ry day of rest, and of Gods service? Seeing by the same reason it will follow, that all the dayes, wherein Christ did some solemne action, have beene established and ordained to be stinted and ordi∣nary Sabbaths in every weeke: which is not so.

CHAPTER Fifth.

Answer to the Fourth Reason.

1. Fourth Reason: The first day of the weeke was kept by the Apostle, and the Disciples at Troas, Acts 20. ver. 7.

2. First Answer: The words may be taken of a certaine day, and not of the first day of the weeke, &c.

3. Second Answer, taking them for the first day of the weeke, it followeth not, that that day was an ordinary Sabbath, but on∣ly was kept by occasion of the Apostles departure on the next morrow.

4. Third Answer, it may be that day is named, because of the miracle done on it, and not to shew that it was a Sabbath day, seeing the Apostle did preach every day wheresoever he so∣journed.

5. Nullity of the instance, they assembled to breake bread, that is to celebrate the Lords Supper. 1. Because that breaking of bread may be taken for a common refection.

6. 2. Because the Christians did every day celebrate the Lords Supper, without respect to Sunday.

7. Fourth Answer, nothing can be gathered from the meeting of the Disciples at night, to prove the sanctification of the day that went before.

8. Fifth Answer, supposing the first day of the weeke was kept at Troas, it followeth not that it was kept in all other Churches.

9. Sixth Answer, putting the case, That it was kept every where, it followeth not that Christ or his Apostles had ordained it.

THey alleadge againe out of the twentieth Chapter of the Acts verse 7. that Paul being come to Troas, and the Disciples being assembled to breake bread, that is, to cele∣brate the Lords Supper, upon the first day of the weeke, St. Paul came to their assembly, and preached unto them, continuing his speech untill midnight, being ready to depart on the morrow, &c.

Where they note that this meeting of the faithfull of Troas on the first day of the weeke, is propounded there, as a thing ordinary and accustomed, and not as occasioned extraordinarily by the Apostles arrivall to the Towne. For it is said in the sixt verse, that he and his company abode there seven dayes; and in the seventh verse, that upon the first day of the weeke, which was the seventh day prece∣ding his departure on the day following, the Disciples being come together he preached unto them. Which sheweth manifestly, that he stayed expressely till that first day of the weeke, as being the or∣dinary day of the meeting of the faithfull: Otherwise having been already amongst them five or sixe dayes before, he might have taken as well another day, as that day.

2 To this I answer, first, that there is no necessity to grant, that the assembly of the faithfull of Troas mentioned in the foresaid Chap. met on the first day of the weeke. For the termes of the originall, which are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may be as wel translated, on a cer∣taine day of the weeke, or on a Sabbath day, on a day which was a Sabbath. Because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken in holy Scripture sometimes for the week, sometimes for the Sabbath day in the weeke, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sometimes for one, sometimes for the first. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken so in a like construction, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, On a certaine day, Lu. 5. v. 17. Luk. 8. ver. 22. Luk. 20. v. 1. And the Article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is superfluous, * 1.4 as it is often elsewhere, Rom. 5. v. 15. and 1 Cor. 9. v. 19. and 2 Cor. 2. verse 6. and 2 Cor. 9. verse 21. This sence is approved, not only as admittable, but also as more probable than any other, by great Divines. And although we should explaine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by first, wee may translate, vpon the first day of Sabbath, to wit, which occurred in these seven dayes that Paul was in Troas, and which was the last of seven, so according to this sence an argument may be brought for the Iewish Sabbath day, rather than for the Sunday of Christians.

3 But Secondly, although we should grant, that the words should be translated upon the first day of the weeke, as the same phrase is ta∣ken, Luk. 24. verse 1. Iohn 20. verse 1. Which interpretation I yeeld unto willingly, it is to no purpose in this question, because upon the meeting of the faithfull of Troas the first day of the week, to heare the word of God, it followeth not that the observation of this day was ordinary and regular for the end which is supposed. It

may be they did this indifferently on that day, as they did in all o∣ther dayes, as they had occasion. It may be also, that they came to∣gether on the night of that day, because Saint Paul was ready to de∣part on the next morrow, and they desired to see him, to heare him, to receive the Communion with him, and recommending him to God bid him the last farewell: As hee likewise was desirous to speake unto them, and to intertaine them immediately afore his de∣parture, which in such an occasion was very convenient and requi∣site. Of such an action done for particular causes, can any reaso∣nable man, with the least shew of reason, inferre a generall custome tyed ordinarily to that day amongst all Christians?

4 It may be likewise, that this their meeting on the first day of the weeke is marked, as an occasion only of the narration which is made incontinently after, of the disaster that befell the young man Eutychus, who being fallen into a deepe sleepe in the place of the assembly where Paul preached, sunke downe with sleepe from the third loft, and being taken up dead, was miraculously raised to life by the Holy Apostle: But is not specified, to denote an order ac∣customed by that Church to meet together every weeke on that day. And indeed, seeing Paul in the visitation of the Churches tooke not heed to the observation of particular dayes, but as long as he abode among them, was carefull to preach and instruct them every day, least he should loose the time and leasure that he had, and which or∣dinarily was not long in each place, as we may see, Acts 19. verse 9. and Acts 20. verse 16, 31. who shall beleeve, that having tari∣ed sixe dayes at Troas, he or the Disciples let slip sixe of them with∣out any meeting to heare him? Now if they came together in the former dayes, as well as on the first day of the weeke, as it is more seeming to be true, the argument taken from their meeting on the first day of the weeke is utterly undone.

5 If it be said, that they met together on this day, as being a day more solemne then the rest, and because also they came to breake bread, that is to receive the Lords Supper, the argument is of no value: For the breaking of bread that mention is made of in that place, may be taken, not for the Lords Supper, but for a common re∣fection, and one of the feasts of charity which in those dayes were frequent amongst the faithfull, as we see in Saint Iude verse 12. It may be so taken in the second Chap. of the said booke of the Acts,

as many interpreters in both these places understand it so. And it seemeth that the conference of the 42 verse with the 46 in the se∣cond Chapter, and of the seventh verse with the eleventh requi∣reth it.

6 Moreover, seeing it is most certaine that the Apostolike and primitive Church did most frequently celebrate the holy Supper, yea in many places daily, as may be seene in the foresaid verses of the second Chapter of the Acts, if they be understood of the Lords Supper, and in the 118 Epistle of Saint Augustine, second Chap∣ter, no man can inferre of the meeting of the faithfull of Troas on the first day of the weeke, to communicate to the Lords Supper, that day to have beene more solemne unto them then any other day of the weeke. And it may be, they delayed the communion till that day, rather than till another, because Saint Paul was to take his journey on the morrow after, judging they should doe well to end their con∣versation with him, which they had injoyed during seven dayes, by the celebration of this Sacrament, which is a band of friendship and of brotherly conjunction, and so to testifie their mutuall love and Christian respects, and by that meanes take and give a full assu∣rance, that their separation and absence in the body, which was to happen the next day, should never be able to disunite it.

7 Adde unto this, that no mention being made in the foresaid passage, but of a meeting in night time, which began at the even of this first day of the weeke, without telling us on what exercises the day was imployed by the faithfull, I cannot see how an infe∣rence can be made upon a meeting by night, that the day preceding that night was then, and ought to be for ever sanctified for a Sab∣bath day.

8 Further, supposing it was an ordinary custome in Troas to keepe the first day of the weeke, it followeth not, that it was then observed every where abroad. We find in other places of the Acts, as, amongst others, in the 11 Ch. v. 26 and in the 14. Ch. v. 23, 27. mention made of many meetings of the faithfull, whereof the day is not particularized, and if we consider well the circumstances of these places, it is likely, that it was as well on others dayes of the weeke, as on the first, and that in those dayes Christians made no dif∣ference of dayes. Nay in the booke of the Acts we find often, that the faithfull held their assemblies on the Sabbath day of the Iewes,

Acts 13. verse 14, 44. Act. 16. verse 13. Act. 17. verse 2. &c.

9 But to grant willingly that the Churches after they were once established, were wont to keepe the first day of the weeke, that con∣cludes not this day to have been appointed by Christ by or his Apo∣stles, but onely that it was observed by use and custome, at the first through respect to the resurrection of the Lord: which custome grew up afterwards into a constitution of the Church, binding all Christians unchangeably to the observation of it.

CHAPTER Sixth.

Answer to the fifth Reason.

1. Fifth reason from the fifteenth Chapter of the first Epistle to the Corinthians, where the observation of the first day of the weeke is commanded by the Apostle.

2. First answer. The Apostles words may be understood of a certaine day, or of each day of the weeke.

3. He doth not establish a generall and continuall order, but a par∣ticular collection for that time onely.

4. Second answer. The same words may be interpreted of every Sabbath day of the Iewes.

5. Third answer. Although they should be expounded of the first day of the weeke, they inforce not an Apostolicall injunction concerning that day.

6. Because his injunction is of the collection onely, and not of the day.

7. This is clearely proved by the words the of Text.

8. Fourth answer. Albeit the Apostles had injoyned the keeping of that day, it followeth not that they received it of the Lord, because it was onely a point of order left to their wisedome, and all order is in it selfe imitable.

9. An instance from the fourth Chapter to the Philippians and the ninth verse.

10. Refuted by three answers.

THey argue also from the sixteenth Chapter of the first Epistle to the Corinthians vers. 1, 2. where the Apostle saith, Concerning the collection for the Saints, as I have given order to the Churches of Galatia, even so doe ye: Vpon the first day of the weeke, let every one of you put aside by himselfe, as God hath prospered him, that there be no gatherings when I come. Where they pretend to have found clearely an Apostolicall Or∣dinance, injoyning the observation of the first day of the weeke for the exercises of religion. For in these words mention is made of the keeping of it for the collections, which could not be levied so commodiously, as in the ordinary day of Ecclesiasticall assemblies. Now, as they say, the Apostle ordained nothing but what he had received of the Lord, 1 Cor. 11. vers. 23. Therefore seeing hee ordained to observe the first day of the weeke, this day must needs be an Ordinance of Christ and of his Apostles.

2. Whereunto I answer, as before; First, that these words of the Originall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifie not necessarily upon the first day of the weeke, or on each first day, but may signifie indefi∣nitely, on a day, on a certaine day, or in each day of the weeke, as they are interpreted by some Divines: And so the Apostles * 1.5 exhortation shall have this sense, that the Corinthians on a cer∣taine day of the weeke at their choice, or on every day of the weeke, should keepe in store by themselves a part of the goods that God had liberally bestowed upon them, that the whole summe which should be gathered amongst them, might be laid out for the subvention of the faithfull of Ierusalem, which at that time was required of them, and be ready at his comming.

3. For this is worthy to be noted, that the Apostle doth not e∣stablish in these words a generall and continuall order of colle∣ctions to bee received, and practised in all the Christian Chur∣ches, for the entertainment of their poore, and publikely levied in their meetings and congregations, but onely a particular col∣lection, which he enjoyned to the Church of the Corinthians, and to some other Churches of the Gentiles, for the poore stran∣gers of Iudea, which collection he himselfe was to come and to receive, after he had sent before him some of the brethren to put it in order: Whereof hee advised the Corinthians a∣forehand, that they might prepare it before his comming, and

that nothing more were to be done at his comming. This is ma∣nifest by the second, third, and fourth verses of this Chapter: by the eighth and ninth Chapters of the second Epistle, and by the fifteenth Chapter of the Epistle to the Romanes, vers. 25. He required also, that it should be prepared, not by a publike distri∣bution in the Ecclesiasticall assemblies, but by a particular separa∣tion, that every one should make a portion of his goods at home, and by himselfe: For such is the meaning of the words in the origi∣nall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let every one of you lay aside by himselfe, putting in store, as God hath prospered him: which words doe signifie a particular and domesticall reservation, and not a publike distribution, which consequently was to be done indifferently in any day whatsoever, according as every one should have the commoditie, till the Apostles comming, and was to cease, after he (at his comming) had received the whole summe that these contributions should amount unto. And so of this passage cannot be gathered the observation of any day, and farre lesse of the first day of the weeke, for Ecclesiasticall meetings, whereof, according to this Exposition, which hath a great likenesse of truth, no mention is made in it.

4 But secondly, although the Apostle had intended to stint the Corinthians to a particular day, wherein they were to put a part, eve∣ry one with himselfe, a portion of their goods, to goe and distribute it that same day in their Ecclesiasticall assemblies; for all that, it appeareth not that he meant by that day the first day of the weeke; For these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may be translated in this other * 1.6 sense, On a Sabbath day, or on every Sabbath day, as excellent in∣terpreters alleage, and approve this exposition; and hath nothing for the divine institution of our Sunday.

5 Thirdly, put the case that the Apostle speaketh of the first day of the weeke, as of a day appointed for Ecclesiasticall meetings, and in them for Gods service, and for publike collections, no other thing can be proved from thence, saving that it was a custome re∣ceived in the Church of Corinth, in the Churches of Galatia, and probably in others, to meet together on the first day of the weeke, but in no wise that the Apostle had given them an injunction con∣cerning that day. It is true, that in the foresaid words mention is made of an injunction given by the Apostle, but of the collections

only, not of the time wherein they were to be made, which time the Apostle supposeth onely, as received and observed among them on the first day of the weeke, but commandeth it not.

6 Fo•• the words are, Concerning the collection for the Saints, as I have given order to the Churches of Galatia, even so doe yee, 1 Cor. 16. vers. 1. where we see the injunction hath reference to the collections, as to the end thereof, and by no meanes to the day that they were to be levied in. He saith againe in the next verse, Upon the first day of the weeke let every man lay aside by himselfe, and put in store, &c. where also the injunction is of the collection, and the day is not named by way of commandement, but onely as supposed to be ordinary for the ecclesiasticall meetings, and conse∣quently for the collections.

7 I say therefore, that it appeareth not, that the Apostles have in∣stituted the first day of the weeke. But although they had ordained it, it should not follow, that they had received of the Lord an ex∣presse commandement so to doe. It is true, that in matters concer∣ning the doctrine of the Gospel, and things essentiall to Gods ser∣vice, they have taught nothing, but what they received of the Lord, as the Apostle protested, 1 Cor. 11. vers. 23. and as Christ had gi∣ven them the commandement, Matth. 28. vers. 20. But as for things which are wholly of order, they had power to dispose and ordaine of them with Christian wisedome, as they should thinke fit.

8 Of that hath beene said we may see the vanity of the argumenta∣tion framed by some Divines, upon the words of the Apostle to the Philippians, chap 4. vers. 9. The things which ye have both learned and received, and beard, and seene in me, do them. They saw in him the observation of the first day of the weeke, which we call Sun∣day: therefore he willeth them to keepe also that day.

9 Whereunto I answer, first, that by a like ratiocination they may conclude, that the Apostle would have the faithfull to observe and celebrate all the dayes of the week, but namely the Sabbath of the Iewes: for he was heard and seene often preaching all the dayes of the weeke, but principally every Sabbath day: for his manner was to doe so, Acts 17. vers. 2.

Secondly, that the foresaid argumentation may have some value, it must presuppose, that it was an order established by the Apostle,

and observed regularly by him, to celebrate the first day of the week. For to beleeve, that whatsoever he was seene to do sometimes acci∣dentally and by occasion, the faithfull ought necessarily to doe it alwayes, were a too great impertinency. For he was seene shave his head, according to the ceremony of the Mosaicall Nazareat. Num. 6. vers. 18. Acts 18. vers. 18. Acts 21. vers. 24. 26. and circum∣cise Timothy Acts 16. v. 3. But such a presupposition hath no foundation, as hath beene shewed.

Thirdly, the Apostle himselfe betokeneth by the connexion of the 9. vers. with the 8. going before, what things he would have the Philippians to do by imitation of his example, and according to his instructions, to wit, whatsoever things are true, honest, just, pure, loveable, of good report, if there be any vertue, or any praise; that is, these things properly which are a part of godlinesse towards God, and of love towards the neighbour. But to observe for Gods service the first day of the weeke, rather than an other day, is not of that nature, as being a thing meerely indifferent, and establi∣shed by custome onely. It is also a conjecture without apparance, that the Apostle among the things which he designeth in the ninth verse, meant to comprise the observation of Sunday.

CHAPTER seventh.

Answer to the sixth Reason.

1. Sixth Reason. Mention is made in the Revelation, Chap. 1. vers. 10. of the Lords day.

2. Answer. It may be so called in two other respects, rather than that which is pretended.

3. Instance. It is called the Lords day, because he ordained it, as for that cause the Sabbath is called the Lords rest, the Eucha∣rist the Lords Supper.

4. Nullitie of this instance.

5. Many excellent Divines of the Protestant Churches speake of the first day of the weeke, as of a custome of the Church, not as a commandement of Christ.

1 IT is said in the first Chapter of the Revelation and the tenth verse, That Iohn was in the Spirit on the Lords day: whence also they would faine inferre, that the first day of the weeke, which hath obtained the name of The Lords day, was instituted by the Lord Iesus, or by his Apostles to be a day dedicated to the exer∣cices of godlinesse.

2 But from hence we cannot conclude a divine or Apostolicall in∣stitution of that day, for S. Iohn might make mention of that day, in respect of the Lords rising on such a day, and not to signifie that it ought to be appointed, or was already set a part more so∣lemnely than any other day, for Gods service, and for the com∣memoration of Christs benefits, and especially of his Resurrection.

Yea although he had qualified it with this title, in respect of the consecration thereof, which was ordinary at that time, and in consideration whereof it had commonly the name of The Lords day amongst Christians in their times, as it hath had many hundred yeeres sithence in the Christian Church, which honoureth the first day of the weeke with the name of the Lords day, it followeth not, that this consecration did proceed from the institution of Christ, or of his Apostles; Seeing it might be founded in the onely practice and custome brought in among the faithfull. * 1.7 The ancient Fathers speaking of the observation of Sunday, give no other reason thereof, saving the Lords Resurrection on that day, and not any comman∣dement of the Lord, which they had not forgotten, if there had beene any.

3 Certaine Divines, without any shew of good reason, will hold us in hand, that the first day of the weeke is called The Lords day, even as the seventh day is called The Lords rest, and the holy Sup∣per, The Supper, or the Table of the Lord, to wit, not onely in consideration of their end, which is, to be a memoriall, that of Gods rest after the Creation, this of Christs death, but also of their institution, which is from the Lord himselfe.

4 It is true indeed, that the one and the other are so called in these two respects. But this is also most true, that wee have in holy

Scripture an expresse declaration, that God of old gave to the Iewes the seventh day, because on it he rested, and would have it to be a signe that he was the Lord that sanctified them. It is true also, that Iesus Christ instituted the holy Supper in the roome of the an∣cient Passeover, to be a memoriall of his death, not a simple memo∣riall, but a Sacrament exhibitive and confirmative of the benefits flowing from his death, which it could not be, but by an expresse institution from himselfe, necessary in all Sacraments, because o∣therwise they cannot be Sacraments.

It is not so of this day which is called The Lords day. For we finde not any institution or subrogation thereof in roome of the ancient Sabbath day, neither by the Lord himselfe, norby his Apo∣stles: And it may be the faithfull called it the Lords day, in regard of that solemne action of our Lord Iesus Christ, when on it he rose from the dead, an action whereof they thought fit to make in it an ordinary and weekely commemoration. The place. where the ho∣ly assemblies meet together, is called in Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Dutch, (and Scots) Kirk, by abbreviation (in English, Church) as if we should say, The Lords place, albeit there be no such place of the Lords institution, but onely of the Churches, who gives that name to the Temples, because they are consecrated to the Lords service. And wherefore, I pray, might not likewise the first day of the weeke be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the day of the Lord, seeing the Church hath appointed it to the honour and service of the Lord, which she might doe, without any necessity of a divine institution by Iesus Christ our Lord, or by his Apostles?

This was the meaning of many of our most excellent Divines, * 1.8 which speake of the observation of the first day of the weeke, as of an observation proceeding, not from some apostolicall commande∣ment, which is not to be found in the Gospel, but from a custome introduced and received in the Christian Churches: custome which in it selfe is free, and without obligation of conscience: They ac∣knowledge also, that the argument drawne from the appellation of the Lords day, is weak. Their testimonies I might recite in this place and oppose them to the testimonies taken from others that are of a contrary opinion. But my intention is to dispute by reasons, and not by authorities of men, which in this point are different.

CHAPTER Eighth.

Answer to the seventh Reason.

1. Seventh Reason. The first day of the weeke is to be sanctified, in remembrance that Christ on it ended the worke of our Re∣demption.

2. First answer. This assertion is false.

3. Second answer. Christ fulfilled our redemption by his death meritoriously.

4. Third answer. He hath fulfilled it by actuall execution after his ascension.

5. Fourth answer, Declaring the use of Christs Resurrection.

6. A notable difference betweene the day of Christs Resurrection and the day of Gods rest.

7. The day of Christs Resurrection hath no advantage above the day of his Passion, &c.

8. The true cause of the first observation thereof.

9. All that is said of the first day of the weeke being granted, it followeth not, that it hath any naturall obligation to be kept.

1 OF that hath beene said in the former Chapters, it is ap∣parent, that the passages, whereby our Opponents pre∣tend to prove, that the Lord, either immediately by him∣selfe, or by his Apostles, hath instituted the first day of the week for his solemne service, doe not prove any such thing: But they take another argument from that which is constant by the story of the Gospel; which is, that the first day of the weeke Iesus Christ rose againe from the dead: as if this day, for this only cause, that Christs Resurrection happened on it, had beene sanctified unto us, and ob∣ligeth us to a religious and solemne observation thereof. For, say they, Christ rising from death to life on the first day of the weeke, came victorious out of the great combate which he had sustained, and rested from the dolorous and painfull travels which he had suf∣fered in his death, and so ended the worke of the redemption of the

Church, and re-established it into a new estate. So the day that he rose in, was a new day, which he brought, as it were, from the Se∣pulchre for her sake. And therefore if the day wherein God re∣sted from the Creation of the world was to be sanctified under the Old Testament, in remembrance and to the honour of that worke, so long as there was not another more excellent then it; by the same reason, yea farre more, the day wherein Christ rising hath accompli∣shed the wonderfull worke of redemption, which is a second Crea∣tion of a new world, farre more excellent than the first, was to bee sanctified under the New Testament, in remembrance, and to the honour of this great worke, and the other day to give place unto it.

2 I have already said diverse things pertaining to the solution of this argument. But I adde over and besides, and for better illustra∣tion, that it is grounded upon an attribution given to the Resur∣rection of Christ, of things, which being exactly considered, shall be found, that they belong not unto it, neither particularly, nor pro∣perly, as to have fulfilled the worke of our redemption, and second Creation, and to have re-established the world, or the Church in the world, into a new estate.

3 Which things, if we speake of fulfilling them by merit, or of purchasing the right to performe them really, have beene fulfilled by the death and passion of Christ, which is the price of our redempti∣on, whereby both the state of grace here below, and of glory in heaven is purchased unto us.

4 But if we speake of fulfilling them by actuall execution, they have beene performed by the vertue of Christs Divinity, after his Ascension into heaven, from whence he sent the Holy Ghost upon his Apostles, to beget and assemble his Church here beneath in all the parts of the world, by their ministry.

5 The Resurrection hath no other correspondency to the meri∣torious fulfilling of those things, but of a token and marke, evident, certaine and necessary, that Christ by his death hath merited them unto us, having payed a most sufficient price for our redemption, which had not appeared to be, yea, on the contrary, had seemed not to be, and indeed had not beene at all, if Christ had remained in the grave of death, and had not risen againe: Even as the comming of a debtor out of prison, is a demonstration that he hath payed, al∣though it bee not the payment it selfe. But if he did remaine al∣wayes

in prison, that were an evident signe that he hath not satisfi∣ed. We must take in this sence the Apostles words saying; Rom. 4. verse 25. that Christ died for our sinnes, and rose againe for our justification, that is, to demonstrate that justification is purchased unto us by his death, and withall to confer and apply it unto us effi∣caciously. To which efficacious collation and application of all that was purchased by the death of Christ, and to the actuall accomplish∣ment of the second Creation, and of the re-establishment of the Church into a new estate, his Resurrection hath no corresponden∣cy, but as a necessary antecedent thereunto. For it was necessa∣ry hee should rise, as also ascend into heaven, that from thence he might operate that great and notable alteration.

6 Wherein is seene a manifest difference betweene the day of Christs Resurrection, and the seventh day that God rested in from the worke of Creation. For this day followed the Creation fini∣shed and intirely effected, and it was a rest from it already done and accomplished: But that day cannot be called the day of rest from the second Creation, saving only as it was merited by the death of Christ: For it goeth and that many dayes before the actuall execu∣tion thereof, sith Christ began not properly to frame and establish the Church of the New Testament till many dayes after he rose againe. Wherefore there is by no meanes the like reason to keepe the day of Christs Resurrection, as there was to keepe the Sabbath Day.

7 Yea the day of the Resurrection in it selfe hath no advantage beyond the dayes of Christs Passion, or Ascension, or of Pentecost, wherein came to passe the solemne sending of the Holy Ghost, wher∣by it was more worthy to be observed then they. For it was inferi∣our to the day of Christs passion and death, in regard of the merit to purchase, and to the day of Pentecost, in regard of the efficacy to communicate the spirituall and heavenly gifts. The Ascension day is conforme and equall unto it in the same correspondency, both to the acquisition, and to the execution of the establishment of the Church.

8 The preferring of it by the faithfull to all other dayes, to bee kept ordinarily as a solemne day, came not from any worthier pre∣rogative that it hath in it selfe, but because on it began to shine up∣on the faithfull a new light of joy and comfort. The death and bu∣riall of Christ had filled their hearts with sorrow, and abated their

hope, because it seemed to them, that his death, and the Sepulchre had taken him away, and ravished him out of the world for ever∣more. No wonder, for they knew not in the beginning the nature nor the consequences of that great humiliation, as is apparent by the discourse of the two Disciples going to Emmaus, Luke 24. verse 21.

After then that he rose againe, shewing himselfe to be the Sonne of God with power, Romans 1. v. 4. and that their hopes were re∣vived by his Resurrection, they thought fit to observe solemnly and weekely the day thereof, which began their joy, shewing unto them the first beames of the rising of the Sunne of righteousnesse, rather than others which afterward increased it much by a greater manife∣station of his glorious brightnesse, though they were not lesse un∣worthy to be kept and as frequently: And further they did it to change the ancient day of the Law, into a new day of the Gospell. In which change, that there was a convenient reason it cannot be denyed: The thing I deny is, that there was any necessary reason thereof.

10 Yea although all that in the objection is attributed to the day of the Resurrection did belong unto it properly and particularly, it should not follow that in vertue thereof, and by a naturall conse∣quence, the said day ought to be observed, rather than any other. For if the day that God rested in from the worke of the Creation, had no naturall obligation in it, tying men to the observation thereof, but it was Gods Commandement onely that bound them to that duty, no more can the day wherein Christ rested, though in another respect which is not so proper, from the worke of redemption, ob∣lige us of it selfe to observe it. To tye our consciences to such an observation, it must needs have a divine institution, whereby God hath commanded us to observe it, which, I say, is not to be found.

CHAPTER Ninth.

Answer to the eighth Reason.

1. Eight Reason, from the excellency of things done on the first day of the weeke.

2. First Answer. Besides that this assertion is uncertaine, it pro∣veth nothing.

3. Second Answer, it is grounded upon a superstitious opinion of the perfection and mysticall signification of the number of se∣ven.

4. Seeing there is no certainty in the observation of numbers, and the Scripture maketh mention of other numbers observed in many things.

5. Whence no solid argument can be gathered, and are disclamea by many which dispute for the authority and preeminence of the first day of the weeke.

6. In what sence the number of seven is called mysterious, and that there is no mysterie in it under the New Testament.

1 SOme fetch an argument from diverse solemne things recited in holy Scripture, which they marke to have beene done on the first day of the weeke, as that on it the light was created, the pillar of a cloud covered at first the people of Israel, Manna rai∣ned from heaven upon them, Aaron and his children began to ex∣ercise the Priest-hood, God at first blessed his people solemnely, gave the Law on the Mount Sinai, CHRIST was borne, bap∣tized, turned water into Wine, fed five thousand men with five loaves and two fishes, shall come from heaven to judge the quicke and the dead.

2 But, it is most uncertaine, that all these things were done on the first day of the weeke. For the Scripture saith no such thing: Besides this, although all these things had beene done on the first

day of the weeke, it shall never follow by any necessary argument, that for such a cause the first day of the weeke ought to be solemni∣zed under the New Testament. Diverse other things very solemne may be found, which God and Iesus Christ effected in other dayes of the weeke, whereof we might conclude with as great probabili∣ty, that under the New Testament the day wherein they were per∣formed ought to be solemnized.

3 This argument is like to another that is produced, to prove the necessity of the observation of one day of seven, when it is said, that this number of seven is perfect and mysterious, and hath beene observed in the Scripture in diverse things, which some have sear∣ched with great curiosity, but with no profit.

4 For there is no certainty to bee found in this observation of numbers. Some for some reason find a great perfection in one num∣ber, and others for other reason give the preference of perfection to another number. The Mathematicians doe hold the number of six for the most perfect, and the first of perfect numbers. And if the Scripture pointeth out unto us the number of seven observed in many things, she doth the like in other numbers. The author of Ecclesiasticus Chapter 33. verse 15. and Chapter 42. verse 24. saith, That God in all his workes hath observed the number of two and made them all double, coupling two and two, one against another. Wee marke that God in the beginning made the two principall parts of the world, heaven and earth, two great lights the Sunne and the Moone, of all living creatures the Male and Fe∣male, in wedlocke two in one flesh. There were two Tables of the Law, two Cherubims upon the Ark, two precious stones wher∣in were graved the names of the twelve Children of Israel, and put upon the shoulders of the Ephod. Every day two Lambes were offered in Sacrifice to God, there be two Testaments, two great Commandements, two ordinary Sacraments of the Iewish, and as many of the Christian Church. Hee that would search parti∣cularly all things subsisting in this number of two, or of three, or of foure, might devise thereupon a thousand mysteries.

5 In summe, such arguments have no solidity. Many also which dispute for the necessity of the Sabbath in one of seven dayes, and for the divine authority of the first day of the weeke, disclaime them, acknowledging freely, that Christ had no respect to these faire acti∣ons

which are pretended to have beene done on the first day of the weeke under the Old Testament, and was not moved by them to institute that day for Gods service under the New Testament: That also these mysteries of the number of seven have no certainty, and were not the cause of the institution of one of the seven dayes of the Weeke, to be a day of rest, and that God had no regard unto them in that institution.

6 For rather, if the number of s••v••n be in the Scripture a mysti∣call number, which I would not deny absolutely, seeing that among all other numbers it is used in it to denote perfection and perpetui∣ty, it must be Gods observation thereof from the beginning, when he rested on the seventh day, that made it mysterious, and the cause why God useth it, rather than any other day, in holy Scripture, to denote perfection, for as much as he ordained and established the se∣venth day wherein he rested, for figure and type of the heavenly, perfect, and eternall rest which he hath prepared for all those that are his: But this consideration is of no force to make the number of seven or the seventh day to be mysterious under the New Testa∣ment, and to be kept as a day of rest. For the types and mysticall figures of the heavenly rest, which God had established under the ancient Testament, bind not Christians under the New Testament, seeing all old things are past away, and behold, all things are become new, 2 Cor. 5. ver. 17.

CHAPTER Tenth.

Answer to the allegations of some pretended instan∣ces, conjectures, and inconveniences.

1. First instance. The observation of the first day of the weeke hath as solid foundations in the Scripture, as hath the Baptisme of little Children.

2. First Answer. Baptisme is commanded in the New Testament to all those that are in the Covenant, wherin little Children are comprised.

3. But there is no commandement in the New Testament to ob∣serve one of the seven dayes of the weeke.

4. Second Answer, although our Saviour hath substituted Bap∣tisme to the Circumcision, he hath not put any set day in the roome of the Iewish Sabbath.

5. Third Answer, the observation of the first day of the weeke from the beginning, inforceth not a divine institution therof, no more than the observation of Easter, and of other holy dayes, which are of as old date.

6. Second instance, of diverse judgements upon those that have neglected or contemned the observation of the first day of the weeke, answered.

7. Third instance, Man is naturally averse from the sanctificati∣on of the first day of the weeke.

8. Answer, shewing that he is sluggish and backward in Gods ser∣vice, not in keeping of dayes.

9. Fourth instance, of diverse inconveniences that shall follow, if the observation of the first day of the weeke be not a divine in∣stitution.

10. Answer to the first inconvenience, that the Church should bee Lady and Mistresse of the Sabbath, if it depend on her insti∣tution, shewing how the Church may and may not sanctifie a day for Gods service.

11. First Answer to the second inconvenience, that she may ap∣point as many or as few dayes for Gods service as pleaseth her. shewing that both extremities must be avoyded.

12. Second Answer, The Church hath not failed in either of them.

13. Third Answer, The Church in her reformation hath taken or∣der with the multiplication of holy dayes, and brought them within a little compasse.

14. Answer to the third inconvenience, that the Church might change the Lords day into another, shewing that she might have done so in the beginning.

15. The fourth inconvenience, that the appointing of a day for Gods publike service injoyned in the fourth Commandement, should depend on the Church, is no inconvenience.

16. Saving in case no day were appointed, which is not to bee fea∣red.

17. Answer to the fifth inconvenience, that many men will neglect the keeping of the first day of the weeke, if they be perswaded that it is not a divine institution, shewing, that profane men will, religious men will not.

18. This Answer is confirmed by daily experience.

1 ALL the foresaid arguments, taken in some sort from the Scriptures, being most weak, as is cleere by what hath been said, it is to no purpose that some of those with whom we are indifferent, dare say, that the keeping of Sunday hath as good a foundation, and prop in the Scripture, as hath the baptizing of lit∣tle Children.

2 For although we find no expresse commandement in the New Testament to baptisme little Children, no more than to keepe Sun∣day or the first day of the weeke for a seventh day of rest, yet we find baptisme expressely ordained by Iesus Christ, to be a seale of the covenant of grace, and of Gods promises contained therein, which because they appertaine to little children, as S. Peter saith, Act. 2. verse 39. and that in a manner so expresse, that St. Paul affirmeth the Children of faithfull Parents to be holy, 1 Cor. 7. ver. 14. we conclude very pertinently, that the seale of these promises, which is Baptisme, pertaineth to them.

3 But we find not any ordinance in the Gospell to observe the se∣venth day, neither in generall, nor in particular, neither I say, one of the seven dayes of the weeke in generall, nor in particular the first day, or any other comprised in the order of seven. The Com∣mandement to observe the seventh day under the Old Testament was ceremoniall as was Gods ordinance concerning circumcision, and had in the Law of the decalogue the same respect that circum∣cision hath in the covenant of grace. And as our Lord Iesus Christ leaving the covenant of grace, firme and steady, hath abolished the signe of circumcision; even so leaving the Law stable in the princi∣pall substance thereof, which is the whole morality therof, he hath abolished the ceremony of the seventh day established in it of old.

4 Yet although he thought fit to put in the place of circumcision, which was ministred to little children, and which he hath abolished, the holy Sacrament of Baptisme, which consequently ought to be ministred to infants, he hath not judged convenient to doe the like, by establishing another stinted day in the roome of the seventh Iew∣ish day, which he hath abrogated. For if he had esteemed it con∣venient, hee had left us an institution thereof as expresse as of Baptisme, which he hath not done, but was pleased to leave to the wisdome and liberty of the Church the appointing of a time for his service.

5 As indeed the Church from her first beginnings, and as it were from her cradle, hath observed Sunday. But of this practise and custome so long continued, some doe inferre too rashly, that the keeping of Sunday is an institution of Iesus Christ or of his Apo∣stles. For by the same reason may be inferred, that the keeping of Easter, and of some other holy dayes under the Gospell, is a divine institution, because it hath beene practised in the Church from her first age, not long after the times of the Apostles. To which con∣clusion these disputers wil not consent unto, because our Lord Iesus Christ hath made us free from the necessity of keeping feasts, by any divine obligation as is evident by the texts of Saint Paul alleadged and explaind in the first part of this treatise. The truth is, that custom hath introduced, and ever fithence hath intertained that day, and some other holy dayes in the Church, without any commande∣ment of Iesus Christ, or of his holy Apostles, which also Socrates hath recorded in the fifth book of his ecclesiasticall History Ch. 21.

6 They produce also examples of divers judgements of God up∣on sundry persons, who neglected or contemned the Lords day, whence they would prove, that God thereby hath ratified the ob∣servation thereof, as ordained by him. Whereunto I answer, that undoubtedly God may have punished many for the profanation of the Lords day, not because he hath ordained and commanded it, but because (according to the order of the Church) this day hath beene appointed for the excrcises of Religion, which hee hath com∣manded. All persons which set at nought the preaching of the Word, the administration of the Sacraments, publike and com∣mon Prayers in the assemblies of the faithfull, and the order of the Church, whereby these holy actions are ordinarily practised on the first day of the weeke, deserve (in the righteous judgement of God) to be punished with exemplary and publike plagues: and when the wrath of God is revealed from heaven against their ungodlinesse, the cause of their punishment (to speake properly) is the carelesse disregard of the holy Congregations, of the religious and fruitfull exercises practised in them, and of the order of the Church, and not any necessity proceeding from a commandement given of God, to observe the first day of the weeke, rather than another day.

They urge also the backwardnesse which is naturally in men to the sanctification of the Lords day, which is our Sabbath day. All wicked men are altogether averse unto it, and the faithfull and truly regenerate too remisse and restie. Of this they inferre, that the com∣mandement concerning the Sabbath is morall, and the Lords day is a divine institution, considering the great contradiction and oppo∣sition of the flesh against it.

8 But it is easie to answer this argument. For this rebellion and stubbornnesse of the flesh, is not simply against Sunday, no more than against another day, but against the keeping and applying of Sunday to serve God, to heare his Word, to powre out prayers be∣fore him, to meditate on godlinesse and other exercises of religion, whereunto the naturall man hath no inclination, no more in other dayes, than on the day that is stinted for them. For otherwise, to to observe a day for passing the time in sporting, in gaming, or in worldly solemnities, the flesh is too too forward to that. Whence it followeth, that verily Gods service, true religion, and godli∣nesse in it selfe is a morall thing established of God, seeing the flesh

is so averse unto it. But it is not necessary, that the keeping of a certaine day of Sabbath, as of Sunday, should be of the same na∣ture, because the flesh hath no aversion to that, saving in as much as the observation of such a day is ordained for Gods service.

9 But say they, if one of seven dayes (and namely Sunday) be not under the new Testament necessary to be kept by divine instituti∣on, but onely by the order of the Church, it shall follow, that the Church hath authority of her selfe to sanctifie a day for Gods ser∣vice, [unspec 1] and consequently, that she is Lady and Mistresse of the Sab∣bath, which prerogative pertaineth not to her, but to God alone. [unspec 2]

That if she hath that authority, she may ordaine as many, and as few dayes as pleaseth her, make all the dayes, or the most part of the dayes of the weeke Sabbath dayes, or onely one of ten, or of fifteene, or of a whole yeere, if she will.

That particularly, [unspec 3] she may change Sunday into another day, which should be absurd, seeing there shall never be any action so important to oblige us to the keeping of another day, as was the Resurrection of our Lord Iesus Christ, which fell upon the first day of the weeke, and to move us to consecrate that day to be a Sab∣bath day.

[unspec 4] That Easter, Whitsunday, and other Holy dayes instituted by the Church, shall be equall in authority to Sunday.

[unspec 5] That there shall be nothing in the fourth Commandement in∣joyned to particular men, saving, perhaps to keepe the time which shall be appointed in the Church, whereupon they shall brabble and strive about the number of dayes; namely, about the particular day which is to bee observed, some jarring for one day, some for ano∣ther, and so contending one against another, without hope of a∣greement, and comming to a certaine resolution. Yea, they shall take licence themselves, to observe any day whatsoever they shall thinke good, and dispence with keeping of Sunday, when they shall thinke that they are not tied unto it by Gods Commande∣ment.

10 I answer, that none of these inconveniences is to bee feared. As for the first, That the Church should have authority to sanctifie a day for Gods service, if so be God hath not appointed one, I see no inconvenience in it. It is true, that it is Gods prerogative ex∣clusively to all men and Angels, to sanctifie a thing, if sanctifica∣tion

be taken for a reall and inherent sanctification, by impression of holinesse in the thing, or if a thing is to be sanctified, to bee an essentiall part, and properly so called, of Gods service. For God will be served according to his Ordinances, and not according to the ordinances of men. But this is not the sanctification that wee treat of here, for a day is not susceptible of such an impression of ho∣linesse. And to speake properly, it maketh no part of Gods service under the new Testament, but is onely an accidentall circumstance thereof, whereof God hath left the determination to the liberty of the Church. For in that he hath not in himselfe given an expresse, and particular Ordinance concerning it; hee hath testified that hee did leave that power to his Church, teaching her onely in generall to doe it conveniently.

And indeed, doth not she sanctifie places, when she appointeth, and setteth them apart, that in them God may be served? Doth she not sanctifie times, other than Sunday, ordaining fasting dayes, when necessity doth require it; and feast dayes, which she causeth to be solemnized in remembrance of the Birth, Passion, Ascension of Iesus Christ, and of the sending of the holy Ghost, &c. All Christians hold this sanctification to bee indifferent, and no man brings her authority in question in that respect, neither doth any blame the holy use of those dayes, providing shee carry her selfe wisely, and keepe a due proportion and fit moderation in her stin∣ting of them. Why then might she not in the same manner, after Ie∣sus Christ had abolished the Iewish Sabbath, sanctifie the first day of the weeke, to be an ordinary day of Gods service, in remembrance, that on it Christ rose from the dead? Wherein she takes not upon her a masterie that belongs not unto her. It is true, that she is not Mistresse of the Sabbath, to change a day that God hath ordained, and to dispence at her pleasure with the keeping thereof. But since there is no day ordained of God to the Christian Church for his ser∣vice, and that which he had ordained of old being expired, she hath as great authority to appoint a day for Gods service, as to ordaine other circumstances and helpes thereof.

11 To the second inconvenience, I say, that the two extremities of excesse and defect are to be avoided in this point: For there must be, neither so many Holy dayes ordained, that the faithfull bee in∣thralled and surcharged with them, as with an onerous yoke, which

they are not able to beare, Act. 15. vers. 10. nor so few, that they become unto them an occasion to give themselves over unto pro∣fanenesse and irreligion. It is certaine, that a day ordinary and frequent is necessary for many good and excellent uses, as for the maintenance of the true religion & godlines, of union and Christian society among the faithfull, for the celebration of the Name of God, and conservation of the remembrance of his benefits towards us, by hearing the same Word, receiving the same Sacraments, and above all, by Common-Prayers, and other points of Divine Service, which being practised in the same time and place with an holy affection, by many faithfull incouraging and exhorting one another, both by word and by example, are of great efficacie and a∣vaile much with God. If there were not such a day, these exerci∣ses not being practised ordinarily, these duties would also easily decay by little and little, and men would become slacke and faint∣hearted in the performance of them: As on the contrary, if this day returned too often, and the one upon the heele of the other, that might bee troublesome to the faithfull, and would not onely incommodate them in their temporall affaires, which God is well pleased they apply themselves unto, but also would make the exercises of religion to bee grievous and loathsome unto them, by reason of their infirmities in this life.

12 Therefore the Church ought not to sinne in this point, neither by excesse, nor by defect, and farre lesse through defect than through excesse, but having the establishing of Gods publike service committed to her wisedome, ought to refraine from establishing, either an excessive number of dayes, lest shee should render the yoke too heavie; or too few, as one in a fortnight, in a moneth, in a yeere, or in many yeeres, lest she should seeme to be slightly affe∣cted to devotion, and carelesse of Gods service. For dayes so rare, and so distant, should not be sufficient for the entertainment of the ends above specified, which be so necessary for her edification.

Also God hath so governed her by his providence, that although Iesus Christ hath given her no ordinance for a particular day, yet we see that from her beginnings she hath alwayes kept at least one in the weeke, to wit, Sunday, not through an opinion that in a seventh day there was some greater moment and efficacie for the entertainment of godlinesse, & for the obtaining of Gods bles∣sing,

then in another number, but judging it a fit and convenient thing to keepe the distinction of weekes, which was already accu∣stomed and usuall in the Church, and to consecrate to God as ma∣ny dayes, at least, as did the Church of the Iewes; that is one of seven in ordinary, and some others extraordinarily, returning and following the one the other afarre off, as from yeere to yeere in re∣membrance of some things considerable, either in the person of Iesus Christ, or of some of his most excellent servants.

13 This hath by time growne to a great abuse, through the multi∣plication of too many and divers feasts, serving almost for no use, but for idlenesse and riot: This we see in the Romane Church, which hath ordained an excessive number of Holy dayes, not onely to the honour of God, but also of Angels, of he and she Saints of Pa∣radise; yea, of sundry which having never beene men on earth, can∣not be Saints in heaven: to which dayes they oblige mens consci∣ences, as to dayes more holy, and more capable to sanctifie the actions of religion done in them, than all other dayes; nay, as more holy than those things which God hath commanded, foun∣ding that attempt (but most fondly) upon the fourth Commande∣ment. Therefore the Church, in her reformation, hath most justly redressed this abuse, and hath reduced the observation of the time of Gods service, either to Sunday onely in the weeke, or besides to a few moe, more rare in their revolution, and consecrated to the honour of God alone, to be observed onely for orders sake, and for ecclesiasticall government, that in them her children may apply themselves more particularly, then they doe on other dayes, to Gods service, but without tying the consciences of the faithfull far∣ther than to the order of the Church; not urging the Holy dayes ob∣ligatorie immediately on Gods part.

14 To the third inconvenience, that she may change Sunday into another day, if the stinting of a day depend on her. I answer, that happily she might in the beginning have made choice of another number than of seven, and in the number of seven of another than the first, which is Sunday. For although it be true, that since the resurrection of Christ, no action hath, or shall be done so impor∣tant as this, which came to passe on the first day of the weeke, it followeth not, that the remembrance of that action was of neces∣sity to be celebrated once in the weeke, and that a day should bee

appointed for that end, more than for the remembrance of others of the Lords wonderfull actions, or that the Church was tied by necessity to appoint the first day of the weeke for that purpose, ra∣ther then another day, upon the sole consideration, that it happe∣ned on that day, which in it selfe is not more obligatory now, than it was then; because the celebration of Christs actions, in any day whatsoever, is (in it selfe) a thing indifferent, and the Lord doth not require, that we tie our selves to the dayes wherein they were performed. And so this consideration was no hinderance, why in the beginning the Church might not have made choice of another day then Sunday.

But seeing Sunday is established by a long custome, for the re∣gular and ordinary day of Gods service, seeing the faithfull Christi∣ans kept it in the beginning, through respect to the resurrection of Christ, and so it is become usuall every where by degrees, seeing al∣so time hath confirmed this custome, and it hath beene ratified by Imperiall constitutions, and divers ecclesiasticall ordinances, I esteeme it should be an imprudent and impudent course to attempt the changing thereof into another day.

15 The fourth inconvenience, that particular men shall have no∣thing injoyned of God unto them in the fourth Commandement, nor in any other part of Scripture, concerning the time of Gods publike service, saving that they observe the time prescribed in the Church, according to the will of those that are in authority, is not an inconvenience, but is in effect the whole substance of the Commandement, in regard of particular men, to whom God ha∣ving injoyned in the three former Commandements, to serve him particularly every day, and upon all occasions, in the fourth he in∣joyneth them to doe it publikely together, and to observe the time appointed for that purpose by ecclesiasticall discipline.

16 The inconvenience to be feared should be, in case no order at all were established in the Church for the time of Gods publike ser∣vice, and every particular man were left to his owne choice, which should cause a disordered diversity. But this were to forge feares, where there is no cause. For order hath beene taken with that in the Christian Church from her beginning, and it hath beene forti∣fied by use and custome, so that particular men, if they happen to come to places where there is no Church, no discipline ordered,

will not omit, being religiously disposed and fearing God, to ob∣serve the day which the Christian Church hath chused and practised since so many ages. And as God, when he commandeth a frequent resorting to the holy assemblies, giveth no injunction to particular men, but in dependancy upon the order which shall be established in the Church for such meetings, even so he tieth them to the same de∣pendancy, when he ordaineth that a certaine time be appointed for the said publike meetings.

17 For the fifth and last inconvenience, some feare least particular men should presume to observe any other day at their leasure, and neglect the keeping of Sunday, if they be taught that they are not bound unto it by Gods command. Whereunto I answer, that if these particulars be profane men, which make light of the exercises of godlinesse, and of the order of the Church, in all likelihood they will doe worse, and keepe no day at all. But for such unruly wights wee need to disquiet our selves too much. For it is not in our power to prevent and hinder all the abuses and profanations which they would commit, although they were perswaded that Sunday is a divine institution. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: Nay although * 1.9 they might be recalled, it is not reasonable, that to rescue them we should speake or write any thing against truth.

If they be men which take to heart religion and godlinesse, and carry a due respect to the order of the Church, no such unrulinesse is to be feared of them: For because the preaching of the word, the ad∣ministration of the Sacraments, publike and common prayers are meanes ordained of God for the maintenance of godlinesse and of true Religion, and Sunday is established by the order of the Church for the practise of these exercises, they will make great account of that day, and observe it, not for its owne sake, knowing that it is not in it selfe more esteemeable, nor more belonging to Gods service then another day, not also through opinion that God hath particu∣larly sanctified it by his ordinance, and that their conscience is in that respect more tyed unto it then to another day; but because they have a speciall regard to the order of the Church, which being very good and profitable, they know they are bound to submit them∣selves unto it, seeing God hath commanded it, although in generall termes, yet most expressely in his holy word. They will also feare

to contemne that day, and in so doing to sinne, not in consideration of any dignity of that the day hath of it felfe, or that God hath gi∣ven it, whereby it should oblige more than another day, and make the contempt thereof more blame worthy; but in consideration of Gods service whereunto it is applyed by the ordinance and custome of the Church. So then a particular Church will conforme her selfe to the order of all other Churches, and the particular mem∣bers of each Church will submit themselves to the order received in it, and so all shall religiously celebrate Sunday, because by the order of the Church, it hath beene observed so long and in all places where the Gospell was preached, for the publike exercise of Gods service.

18 To shew that the foresaid inconvenience is not so much to be feared, it is a thing common and well knowne, that our Churches ordaine upon diverse occasions extraordinary dayes of fasting, and of particular prayers, and command the whole people to come together for that end in these dayes, which are otherwise common and worke dayes.

There are also in many Churches yeerely feasts injoyned by the or∣der and discipline of the Church, as of the Nativity, Passion and As∣cension of Christ, &c. wherein the people is gathered together to heare the word of God, and all the parts of divine service. Do they not know that God hath not bound them by speciall cōmandement to the observation of such dayes, and that their conscience is not ty∣ed unto them in that name? And yet we see not any of them under that pretence neglect the keeping of those dayes, or presume to or∣daine others at their pleasure. Some profane men may attempt such a thing, but honest men which love the Word of God, and the ex∣ercises of godlinesse, will submit themselves to the order of the Church, and observe such dayes, not as I have said, for any particu∣lar commandement that God hath given concerning them, seeing in this respect they know they are free, yet through respect and affe∣ction towards the order of the Church, and true devotion towards the holy exercises whereunto shee hath thought fit to apply such dayes.

It is even so of Sunday, betweene which and these other dayes there is not in effect any difference in regard of a necessity to keepe them, saving that Sunday is more ordinary and frequent then these

others are, which being joyned to the antiquity and generality of the observation thereof ever since the beginning of the Christian Church, hath worthily purchased unto it the precedence of credit and respect, to all other dayes which may be extraordinarily now appointed by the Church for the exercises of Religion.

This is all that I have to say concerning the institution and set∣ting a part of Sunday for Gods service, which hath beene the mat∣ter of the third part of this treatise.

The end of the third Part.

Notes

• * 1.1

  11 Concil. Lao∣dicen. Can. 29. Non o∣portet Chri∣stianos ju∣daizare, & in Sabbatho vacare, sed operari eos in eadem die, domini∣cum praepo∣nendo eidem diei. Si hoc eis placet, vacent tan∣quam Chri∣stiani. Quod si inventi fuerint ju∣daizare ana∣thema sint.
• * 1.2

  Psal. 6. v. 1. Psa. 12. ver. 1. &c.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.4

  Col. in Loc. Eras. in Pa∣saph••••••.
• * 1.5

  Heming. in loc.
• * 1.6

  Calvin in loc. Idem In∣stit. lib. 2 ca. 8. sect. ••33. Aretias in loc.
• * 1.7

  Iust. Mar∣tyr. Apol. 2. Ignat. ad Magnes. Aug. epist. 119. Idem de Civit. Dei l. 22. c. 30. I∣dem de verb. Apost. ser. 15, &c.
• * 1.8

  5. Calvin Inst. l. 2. c. 8. sect. 34. Bullinger. in Apoc. ca. 1. vers. 10. Vrsin. in Ex∣posit. decalo. Aret. loc. commun. de Sabbatho. Zanch. de o∣perib. Re∣dempt. l. 1. in 4. Praecept. Paraeus in Gen. c. 2. Simler. in Exod. c. 20.
• * 1.9

  R••. 〈◊〉〈◊〉. v. 11.