Seven questions of the sabbath briefly disputed, after the manner of the schooles. Wherein such cases, and scruples, as are incident to this subject, are cleared, and resolved, by Gilbert Ironside B.D.

CHAP. XX. The Affirmative Arguments are breifly answer'd.

LOoking vpon this multitude of allegations, and considering the strange confidence of their Au∣thors, I remember the words of Melchior Ca∣nus, that having collected the arguments, which the Protestants bring against the Apocrypha, many of his friends advised him, neither to set downe all: neither to presse those, that he did set downe, home to the point, le••st he should not be able to make a cleare, and a full answer, and so not only endanger his credit, but also corrupt his judgment. I know, that very many men conceive, through custome, and prejudice, that Catalogue of reasons 〈◊〉〈◊〉 irrefragable; butm as my Au∣thor unjustly in his cause faith, his friends feared where there is no cause of feare: so I doe truely find it to be in this dispute, and shall soone be able to blunt the edge of that sword, which we haue thus whetted.

To the first, plaine it is that the fourth commande∣ment is misalleadged; for neither a seventh, nor one of seven, but that particular seventh, which was given unto the Iewes is there spoken of. And how the Lords day can in any propriety of language be called the seventh, I confesse, such is my dulnesse, that I cannot apprehend; for if we speake thereof according to the

order of nature as they succeeded one another from the Creation, it is the first day of the weeke, and so the Scripture cals it. If we relinquish the order of na∣ture, its not the seventh, but the eight in number of daies, and son many of the ancients stile it. If we still confine our selues to the compasse of a weeke, and withall dissolue the reference, which one day hath to another in regard of the Creation, we may make it any other number, what we please. Lastly this argu∣ment supposeth the question. viz. That God hath commanded the Church of Christ, under the Gospel, one of seven, and this in particular, to be kept Sabbath; whereas all outward observations, which were com∣manded in generall, are left to the wisedome of the Church, when we once descend to particulars.

To the second, It is most true, that all particulars are included under their generals; but this doth not inferre, that he, who commandeth a generall duty, doth thereby also prescribe the manner, and circum∣stances of particular actions, contained, and com∣manded vnder that generall. For example, it is a ge∣nerall precept (at least to such as it appertaines, for the unletter'd (I thinke) it binds not) to reade, and search the Scriptures. But I hope, the Eunuch, when he did this in his chariot, was not bound at that time to read that particular passage in the Prophet con∣cerning the person of Christ. The Apostles were commanded in generall to ordaine Pastors, and Mi∣nisters; were they therefore commanded to choose Timothy in particular? We are bid to giue almes of

that which we doe possesse; but our particular distri∣bution to his, or that man, at this, or that time, is in our owne discretion. Honour the King, is a generall precept; but this binds us not to receive such, or such a particular man for our King: but he being by the grace of God our anointed Soveraigne, the precept, which before was generall, becomes now a particular tye, and binds us to honour him. So here, the fourth precept commands to sanctifie some set time for pub∣lique worship; doth it therefore command the first day of the weeke to be that time? To keepe some time is one things, this generall is under divine precept: to keepe this, or that time, is another thing, this par∣ticular is left unto the wisdome of the Church. And thuso M. Calvin doth affirme, that one, and the same thing may both be a divine precept, and a humane constitution in different respects. He gives instance, in kneeling at the Communion, and at publique prayers in the congregation. The question is, whether they are humane Traditions; thou must answer (saith he) that it is both humane, and divine; it's a divine ordinance, being comprehended under that decency comman∣ded by the Apostle in generall: and it is a humane con∣stitution, in regard of the particular designation of this, or that gesture. Indeed when the particular is once appointed either for days, or gesture, or any other outward observation, the generall precepts binds us to those particulars. If therefore this argument can hold for the manner of observing the Lords day-Sab∣bath, which is prescribed by our Sabbatharians, well;

sure I am it concluds nothing for the institutiō thereof.

To the third, it is true, that one, and the same Scrip∣ture is many times twice fulfilled; but this propositi∣on holds only, when that Scripture speaks either of Christ, and his Church: or of things, which were tran∣sient Types of things to come. And lastly, they are such Scriptures, as the holy Ghost hath already dis∣covered vnto us; for we haue no warrant to follow our Pha••••es herein. If therefore the letter of the fourth commandement be a prophecie of Christ, and his Church: or the Iewes Sabbaths were Types of the Lords day: or the holy Ghost hath in any place re∣uealed unto us, that what was spoken of the one, was intended by him of the other, we subscribe to this ar∣gument; but till this be made appeare, it serves to no purpose.

To the fourth, this therefore comes timely in to second his predecessour, but hath not that strength, which might be wished. For we vtterly deny, that ever the Lords day was prefigured, much lesse precepted in the old Testament. Those Rabinicall collections shall passe for dreames. The authority of the Synod, and Fathers produced in the argument, are nothing to the purpose. For in the first place, S. Cyprian is wilful∣ly mistaken; he treats in the place cited of Baptisme for Infants at two, or three dayes old; this Fidus a Bishop, to whom he wrot, held very unfit, if not un∣lawfull, for diverse reasons; amongst the rest, because circumcision was not administred unto any, untill the eight day; To thisp S. Cyprian replyes, that to the

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Iewes the eight day was to be that, where on Christ should rise, and spiritually circumcise us; the legall cir∣cumcision was given upon that day, as a Type, and fi∣gure thereof. In which words of S. Cyprian, we haue two Types, and two things Typified; first the carnall Circumcision is made a Type of the spiritual; second∣ly the day, wherein one was administred, is made a Type of that day, wherein the other should be per∣formed; but what is either of these to th•• keeping of the Sabbath? S. Augustine ad Ianuarium is no better handled, for he saith indeed, that the Type of the eight day, was not unknowne to the Fathers, filled with the spirit of prophecy; for David hath a Psalme intituled for the eight day: Infants also were circumcised on that day. A figure it was then, and well knowne unto the Fathers, but of what? This followes expressely in S. Augustine, of Christs resurrection, and of our quickning and circumcision by him. Theq Synod cal∣led Foro-Iuliensis commands divers things concer∣ning the Lords day, viz. to begin with Saturday E∣vening prayer; to abstaine from all works, sinnes, com∣paning of Men with their Wives &c. Their reason is, because the choysest of Gods mercies were vouch∣safed unto the Church on this day; they adde also, that this is the Sabbath of the Lords delight, spoken of by the Prophet Isaiah: forr saith the Synod, had he spoken in that place of the Iewes Sabbath, he would haue called it barely a Sabbath, without any such attributes of delightfull, or mine. When this interpre∣tation of the Prophet shall be averred by the Oppo∣nents,

we will thinke of an answer to this authority. The Synod of Matiscon is more ancient then the for∣mer, and purposely held concerning the Lords day; here, amongst other things, we have this passage; This is the perpetuall day of rest, which is knowne by the law and the Prophets: and insinuated unto us by the shaddow of the seventh day. But that Synod intends no more, then the former (viz. That upon the day of Christs resurrection we were admitted into everlast∣ing rest) appeares evidently by that which followes, it iss but equall therefore, that we should celebrate this day, by which we are made that, which we were not. Not therefore the keeping of the day it selfe, but the mercies of the day, peace, and liberty in Christ, is that, which the Synod affirmes to be intimated unto us in the Type, and to be knowne by the law, and the Prophets.

To the fift, the day, of which the Psalmist speaks, is literally the day, wherein David was setled in his Kingdome, and the unction of Samuell took effect. As if the prophet should have said; God long since an∣nointed me to be King over his people: but this was a day, on which he decreed to settle me actually in my Kingdome. There is no question, but that Psalme is mystically, & spiritually to be understood, as well as litterally, of Christ, and his Throne, as of David and his Scepter; one was a figure of the other. I deny not also, but that Davids day was a figure of Christs day, though it did not appeare, that David was setled in his Kingdome the same day of the week,

that Christ rose out of his grave; But understand the place how we please, all that can be gathered thence are but these three things.

First, that God had in his counsell determined a sett day to performe his promise unto David, making him King of Israel.

Secondly, that God had also decreed a sett period of time, wherein Christ should be exalted, and set up∣on the Throne of his glory in the Kingdome of the Church.

Thirdly, that as the Iewes had cause to rejoyce in the dayes of David, God having given them a man after his own heart: so the Christians have much more reason to rejoyce in Christ their King, and to embrace the mercies of his glorious resurrection. If any man now say, that either the ancient, or moderne Arnobius, mentioned in the argument, collect from hence the institution of the Lords day; I answere, they find it there instituted no otherwise, then the whole Church hath ever found it, viz. Logically, because they ground the observation of the day upon the mercy of the day; not morally, as being formally, and positively instituted either in that, or any other Scrip∣ture.

To the sixt, we have here a well known fallacy, the effect being attributed to that, which is no way the true cause thereof. As when the wolfe in the fable quarrelled with the Lamb for troubling the water, when the Lamb stood all the while below the Woolfe in the river: And when the heathen in the

daies oft S. Austine charged the Christian religion to be the cause of the scourge of the Goths, and Van∣dalls, and all other evills, which then afflicted the world. But to returne to our Opponents. I will only demand, whether God doth not blesse his ordinance unto his people upon Lecture daies, as well as upon Lords daies. If not, why are they in vaine so much fre∣quented; if so, then evident it is, that Gods ordinance may blesse the day, and make it happy unto his peo∣ple. But the day doth not blesse the ordinance unto us; the words in the Commandement (hath blessed and sanctified) are Exegetically put, the one expounding the other.

To the seventh, the example of God the Father, resting from his works of creation, was that indeed, upon which the institution of the Iewes Sabbath was grounded, but not the institution it selfe. For to this there was required a law to be given, which was not untill the daies of Moses, and the fall of Manna in the wildernesse. The like we also affirme of the example of God the Sonne, at the worlds redemption resting from all his labours; for though it be not a Law insti∣tuting, yet it is sufficient ground, and warrant, why it was at first instituted, and hath ever since been obser∣ved.

To the eight, all arguments of this kind from the lesse to the greater are but probable, and must be un∣derstood of great, and lesse in the same kind. For that, which is lesse in one respect, may be greater in ano∣ther; it's so in this particular. For the creation of the

world is a greater work of power, then the redempti∣on; and the redemption is a greater work of goodnes then the creation. Besides in reasons of this kind we must alwaies adde si caeterasint paria; for any dispari∣ty in any circumstance of time, place, person over∣throweth all conclusions built upon comparisons. Now suppose, that the argument speak of the same kind of great, and lesse, which yet it doth not; nothing can be concluded, because the circumstances of time, and persons are not equall. For the Iewish Sabbath was given in the child-hood, and nonage of the Church, to a people of dull eares, stiffe necks, heavy hearts; to such the appointing of a determinate time was necessary; but the children of the light, men of ripe eares, that have their eares bored, their hearts il∣luminated, need no such childish rudiments, as the observation of daies. And thisa Aquinas long since ob∣served. The words of Athanasius, alleadged in the Ho∣mily of the Sower &c. are a meere allusion, or illu∣stration, shewing only the conveniencie, which was never doubted; not the necessity of this observation, which is the point in question.

To the ninth I briefly answer, that he, whose consci∣ence is not over-awed by the lawes of the Church, & states, in outward observations, in things lawfull, and in different, established upon good grounds, & Chri∣stian considerations, is neither good subject, nor good Christian. It is true indeed, that the conscience is the Throne of God; yet I think no man will so restrain him to that Throne, as to say, he cannot put another

thereinto. Thatb our superiors, especially those that derive their power immediatly from God himselfe, may, if cause so require, lay their authority immediat∣ly upon the conscience, binding it to sinne, in cause ei∣ther of neglect, disobedience, or contempt, is to all so∣ber mindes a Maxime in Divinity.

To the tenth, the mysticall signification of any ce∣remony, or observation whatsoever is either of di∣vine imposing; as in the sacraments, and all such cere∣monies, as are parts & branches of Gods worship: or of humane invention: as building of Churches East and west, bowing towards the Altar, usingthe surplice, the Crosse after baptisme upon infants, or otherwise, as the Primitive Christians used. Such as those are no parts of Gods worship, neither is the conscience bound thereunto, but in obedience only to authority.

To the eleventh, the observation of the Lords day is not only metaphysically, and speculatively muta∣ble, but also Morally and practically, as well in our times, as in the Primitive Church. For amongst the first Christians, for some hundred yeares, we cannot find any regular, and constant practice thereof. Sup∣posing therefore the decrees of Councells, the practice of the Christian world, the edicts of Emperors, the statutes of the Land, it is unchangeable in sensu compo∣sito, all things standing as they doe: but supposingc that the Church, and state should find sufficient cause to repeal all such constitutions; it may, and ought to be changed in sensu diviso, as well as any other ob∣servation, whose ground is only decency, and order,

when it comes to be abused to superstition.

To the twelfth, if we consider all daies, which the Church hath set apart for publique worship, absolute∣ly, as being so set apart; I hope it will not be thought blasphemy, to affirme, that the Lords day, and all other holy-daies are equall; So I am sured S. Hierome affir∣med of old, and our learned Bishope Downham of late: but in some respecttive, and accidentall conside∣rations, one day may be said to be greater, and better then another. And this may be either from the ground, or reason of its observation; so it is said by the Evangelist, that the Sabbath was a high day, because the feast of the passover fell upon that day by transla∣tion (which was the manner of the Iewes, when any of their feasts fell out to be the day before the Sabbath) and in this respect, we may call the Lords day the Queen of daies; because it is kept in memory of Christs resurrection, which is farre to be preferred, before any festivall celebration, in memory, and for imitation of any Saint whatsoever: Or, from the so∣lemnity of the publique worship, according to the custome of the Church: Or lastly, from the intention of the Church appointing, as when she intends only halfe, or some part of the day to be kept holy, forbid∣ing all manner of works upon some daies, but allow∣ing them upon others, as Markets, and Faires. In this latter respect also, no Holy-day is equall with the Lords day, especially in the Church of England, however it be in forraine parts; notwithstanding if we look to the outward solemnity of Gods worship,

some holy-dayes may be greater then it.

To the thirteenth, that one day should have more holinesse in it then another, as it is this day, or that day, by divine institution under the Gospell, is a proposition Atheologicall, and part of the Egyptian, and Iudaicall superstition, which the Apostle con∣demneth in the Epistle to the Galathians; and against which, S. Hierom reasons irrefragably. For then this holinesse, faitha hee, must be derived either from the motion, and influence of the heavens: or from the impression of Gods holinesse made upon it. The for∣mer no man will affirme; and for the latter if ever any such impression of Gods holinesse were communica∣ted to any day, doubtlesse it was to the seventh from the Creation. But this in the time of the Gospell, is accounted, but as other common daies. If any man say, it may receive its holinesse from man; sure we are that all the men in the world cannot make any crea∣ture in the world to be formally holy. Daies are well stiled holy by accident, and in regard of their end, and appointment, because set a part for holy things; and no otherwise. And this agrees not only to the Lords-day, but to all Holy-daies whatsoever; and that equally, being all set apart by the same authority of the Church.

To the foureteenth, the publique worship is an e∣speciall part of our serving of God; and in this the Church is to hearken only un•••• Christ her Soveraign Lord, in regard of the 〈…〉〈…〉 thereof; but for ritualls, and accidentals, 〈…〉〈…〉 liberty, so all

things be done decently, and in order. Who knowes not, that the day, wherein the worship is performed, is meerely circumstantiall? Only for orders sake, least (asb S. Hierom speaks) the confused, and unprescri∣bed Assemblies should by degrees lessen the faith of men in Christ himselfe.

To the fifteenth, it goes hard, when to resolve a case of conscience, men are forced to fly to Criti∣cismes: But if here a man should deny, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth signify an exchange, or putting of one thing in the room of another, store of work would be cut out for Grammarians. But this needs not, for that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to retract, alter, reverse, as well as to ex∣change, every man knowes. We therefore grant, that Christ hath brought in a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having recalled and utterly abolished the Iewish Sabbath, established in the letter of the fourth Commandement. Further∣more I answere, that if the exchange of the Priest∣hood had made only an exchange of the Law, putting one thing in the roome of another; Christian religion should now be as burthensome, as the Iewish was heretofore; in regard of the number, though not for the quality of their observations; which how absurd it is, appears at first sight.

To the sixteenth, we all acknowledge Christ to be the Lord of the Sabbath, and of all things else in his Church. The Iewish Sabbath also is abolished; yet it followes not, but this might be done by the autho∣rity of the Church. For what? doth he, that is Lord in a house, doe all things with his own hands? In the

house is nothing left to the power of wife, and ser∣vants? Christ indeed is Lord of the Church, gives orders with his own mouth concerning things ne∣cessary, and substantiall; but he leaves ritualls, and ce∣remonialls (such as are time, place, manners of his worship) to his wife, and servants, the Church, and Magistrates.

To the seventeenth: no man denies, that * all things are become new, so we take the rest of the text with us, old things are passed away; for it was the passing of old things away, which maketh all things to become new. In the Gospell all things are become new, no otherwise, then the reformed religion is said to be new; because it hath receded from the corruptions of Popery, which had a long while stuck to the Church: as an old ach lyes in the body. The Ceremo∣nies of Moses are vanished, things themselves are ex∣hibited, and this is the novelty there spoken of. But granting what the argument requireth, that all things are become, not only negatively, but positively new: as a new Testament, a new and living way. May not his spirit make other things new, as new hearts, new creatures? May not the Church also make some thing new: as new forme of goverment, new exercise of publique worship, with new circumstances thereof? But as all things else are become new, so I wish these men would leave their old abusing of Scripture, and think of a new, and better kind of reasoning.

To the eighteenth, that Christ hath left his Church, in worse estate, then he found the Synagogue, because

he hath not burthened it with observations of dayes, is a mystery in Divinity. It is, as if a man should say, the Heire is in worst case, when he is Lord of all, then when being a Child he differed not from a servant, because now he is no longer under Tutors, and go∣vernours; this is such a Paradox, as few Wards will beleive. To be freed from putting holynesse in dayes, is part of the liberties of the Sonnes of God, in which the Apostle wisheth vs to stand.

To the nineteenth, To turne Iewes therefore in this poynt, and upon this ground, because they had a Sab∣bath of Gods owne appointing, and we haue not; were as great madnesse, as for a Slaue, that is once manumitted to returne unto bondage. What if they had a day of Gods immediate appointment? Had they not also Priests, Vestments, Sacrifices, a set day of hu∣miliation yearely, &c? If it be best to turne Iewe in one, why were it not so in all? But this needes not; for God hath hitherto, and ever will giue vs our appointed Feasts, though from men, and by men, as he giues vs Priests, Altars, Temples, Sacrifices, and all things be∣longing to his worship, and service.

To the twentieth, many things have the Lords name stampt upon them, which never were of Gods immediate, & particular appointment. Our Churches are called the houses of God; our Communion-table, the Lords table; our Ministers, the Lords Ministers; yet are none of these of immediate institution from the Lord himselfe, though all are such as appertaine to the Lords worship. It is an old rule, à nomine ad

rem non valet argumentum, from the name to the thing the argument doth conclude.

To the one and twentieth, concerning our Saviours keeping of the Lords day with his Disciples, as their Pastor, after his resurrection, enough hath already been spoken; and the Scriptures alleadged haue been also cleared, in which there is not any one footstep of an institution.

To the two and twentieth, its most true, that Christ, after he was risen, was fortie daies on the earth, and conversed diverse times with his Disciples, which times are particularly set downe in the history. He gave them also instructions, and commands, but these are also upon record. They were of two sorts, either such, as belong to their Apostolicall function, as to goe to all nations, teaching, and Baptizing, having nei∣ther staffe, nor scrip, &c. or some locall mandates, as to stay at Ierusalem till they received the promise. These are all the commands, of which I find Prote∣stantc Interpreters to understand the text; Papists in∣deed gladly extend it farther, but cannot.

To the three and twentieth, that it descended from the Apostles by tradition, may with more ease be de∣nied, then ever the contrary can be proved. But we must remember to distinguish of Apostolicall inspi∣rations, and traditions, according to the doctrine of the Traditionaries themselves, before delivered; that it descended from them as Pastors, not Apostles; as a thing of their owne instituting, not of the Lords com∣manding. S. Augustines definition we acknowledge,

and desire no other Iudge. For first, it is cleare, thatd no man can shew, when the Iewes, and Christians severed their assemblies. Secondly, many particular Churches varied one from another, in this poynt, as it hath been said, Thirdly, the Lords day was never ob∣served as a Sabbath, with cessation from works, till Constantines edicts commanded it; which were after∣wards enlarged, or restrained by Ecclesiasticall con∣stitutions. That the Primitive Church, in the time of persecution, observed the Lords day as a Sabbath, hath no ground at all in Scripture; and is not con∣sonant unto reason; because certaine it is, that they kept the Iewish Sabbath, till the Synagogue was bu∣ried. Neither is it likely, that they kept two daies to∣gether: or if they did, is it probable, that neither the Iewes should quarrell at this observation: nor the Hea∣thens, who derided the Iewes for mispending the se∣venth part of their lives in idlenesse, note it in the Christians, over whom they held watchfull eyes? Or is it likely, that the Primitive Fathers, who wrote Apologies for the Church, either to the Emperour, or against the Gentiles, in which they expressed the whole carriage of the Church, should never so much as mention this daies observation, as taken up, and kept, as the Iewish Sabbath, by divine institution? If we consider Sabbath duties named in the argument, certaine it is, that they preached no more, nor so much on that day, as they did upon others; for this they al∣waies did on the Iewes Sabbath, because of the con∣course of people. S. Peters sermon upon the day of

Pentecost, which was the Lords day, was accidentall; occasioned by those that mocked at them, and their gifts of tongues. S. Pauls sermon at Troas hath beene already examined; and as for their collections on the Lords day I wonder from whence it should be so ge∣nerally conceived, that they were then either com∣manded, or made. S. Paul bids thē indeed provide a be∣nevolence for the poore Saints at Hierusalem against his comming; and that they might be in readinesse, he wils every man, the first day of the weeke, to lay a∣part by himselfe; not, to collect in the assembly. So that this being a particular occasion, was particularly or∣dered by the Apostle, as their wise Pastor; not, as a ruled case to bind the Church for ever. Nay farther, we may affirme, that collections are no essentiall du∣ties of the Lords day; neither are they so esteemed, and used in most congregations, living as we doe in a set∣led estate, wherein the law hath provided for the poore in another kind. The Sacrament of the supper was indeed constantly administred every Lords day; but the reason was no way Sabbatharian; for the Sa∣crament, being the badg of Christianity, could not be received in the Iewish Synagogue, wherein they per∣formed other duties. Besides, they much mistake, which judge of their Communions, by ours; as if they only received upō resting daies, with sermons before, and collections after; they only met together in some private Chamber to break bread, without any more adoe. And this they did upon the Lords day, as most sutable to that service, wherein Christ was to be re∣membred.

Lastly, admitte all the argument requires; we have only the ancient practice of the Church; but this makes no divine institution; by the confession of them, that most advance the Churches power,e the Papists themselves.

To the foure and twentieth, That the Apostles should be guilty themselves, and make the Church guilty of so damnable a presumption, as this argument speaketh of, were indeed a blasphemous consequence; but the best is, this terrible inference hath no acquain∣tance at all with the antecedent, the reputed Father thereof. For what was the presumption of Ieroboam, and Antiochus, figures of that, which shall be practi∣sed by Antichrist? But the changing of those times, which God appointed to be observed by his Church, commanding others to be kept in their places, and that out of impious, and blasphemous intentions, to subvert true Religion, and to set up Idolatry in the roome thereof? Did the Apostles so? God forbid. But the Iewish Sabbath being expired, and having breathed out its last gaspe, that the publike worship of God might be upheld with decency, and order, they commanded the observation of the Lords day unto the Primitive Christians; which hath no likenesse at all, with those things here spoken of.

To the five and twentieth, It is true, that the pra∣ctise of holy men in Scripture, not seconded by pre∣cept, bindeth not the conscience; only their example sheweth us the lawfulnesse, and expediency of the things practised upon like occasions, with like cir∣cumstances;

and this is our warrant for observing the Lords day. But for despising the Saturday-sabbath, we have more then the naked practice of the Apo∣stles. For in all their Epistles they proclaime all Levi∣ticall ordinances, (and such was that Sabbath) to be ceased under the Gospell; Christ, who was the sub∣stance, being come.

To the six and twentieth, Whether Pentecost fell on the Lords day, is questioned by some, and denied by many; their reason is, because the fifty daies were to begin the morrow after the Passover. Levi. 23.16. But plaine it is, that our Saviour did eate the Passover upon Thurs∣day-night; and so Saturday, the Iewes Sabbath, must be the first, and last from the fifty daies. To avoyde this objection,f Rupertus reads the text; Thou shalt ac∣count from the next day after the Sabbath, understand∣ing it of the Sabbath properly so called, or weekely Saturday-sabbath; and so our Lords day, being the next following, is made the first, and the last of the fifty. But this is a plaine mistake of the text. For the first day of unleavened bread, being commanded to be a Sabbath, is that Sabbath there spoken of, from whence they were to begin their account. Secondly, therefore others interpret those words; (Thou shalt number fifty dayes) from the first day of unleavened bread, (for not only the first, but the last also of those dayes was a Sabbath) exclusively, shutting out the first day after from the beginning of the number of the fifty; and by this meanes they bring it also to be the Lords day. But whether doth this hold; for the

text saith expressely from the day after the first Sab∣bath: or as our old translation hath it, thou shalt num∣ber unto that day. Andg Iosephus himselfe (a Iew) saith, the words are inclusive, not exclusive. Othersh there∣fore say, that the first day of unleavened bread, which was to be a Sabbath, happening to be Friday; and the morrow after being their weekely Sabbath, the Iewes transfer'd the former into the latter, and kept two Sabbaths in one (as their custome was) propter olera, & mortuos, making it by this meanes, a greater, or higher day, as the Evangelist cals it. This being done, they begin to account from that great, or high day, and so the Lords day was the first, and last of those fifty. But when all this stirre is made about the day of Pentecost, on which the holy Ghost was given; first this fell out by meere accident, and from the superstitious con∣ceit of this people concerning their Sabbaths, that it was not lawfull for them in them to bury the dead. Secondly, what loosenesse is in the conclusion gathe∣ring any thing from any thing? The holy Ghost was given on that day, therefore it was a Sabbath of Di∣vine institution.

To the seven and twentieth, This also savours of the like loosenesse. Indeed if God did never reveale himselfe unto his Prophets, but on Sabbath dayes, the inference were tolerable; but this I thinke no man will affirme. I presume, God revealed as much to Da∣niel in his kind, as S. Iohn in his; must therefore the daies of Daniels revelations be Sabbaths? Besides, who can tell, whether the Lords day, of which S. Iohn

speaks, were the Lords day, which we keepe: or Easter day, the solemnity of Christs resurrection, which S. Iohn, & his Disciples observed, as it fell out according to the Iewish supputation?

To the eight and twentieth; This being drawne from the Iudgements of God, is full of rash presump∣tion. For Gods wayes are not as mans, but secret, and unsearchable, & his judgements past finding out. But in this place it is as fallacious, as presumptuous; affir∣ming Non causam pro causa, assigning that to be the cause of the judgements, which is not. For the day is one thing, the prophanation, irreligious contempt of Gods ordinances appointed upon that day by the Constitutions of the Church, and the law of the Land, is another. These indeed be sinnes highly provoking Gods wrath; but no respects, which God hath to this day more then to another, doth pull down his judge∣ments. And therefore I doubt not, but if the day were changed into any other, there would be as ex∣emplary judgements of God revealed from heaven, a∣gainst this kind of ungodlinesse of men, as ever were in any ages upon the Lords day. I denie not, but that a Synod held at Paris reports diverse strange accidēts, which befell the Prophaners of this day; Some killed with Lightnings, whil'st they were at Plough; others taken with a suddain shrinking of the Sinews; others consumed in a moment, as Iobs Cattle, and Servants, by fire from heauen. Et multa alia terribilia iudicia, & many more dreadfull Iudgements, as that Synod speaks. But let any man cast his eyes upon the begin∣ning

of thati Chapter, and he shall find, that they e∣steemed, and taught, the Lords day to be observed only by Ecclesiastical authority. And though they en∣large themselves in the praises of the day, yet they speak not a syllable of any divine institution, either from Christ, or his Apostles.

To the nine and twentieth. Indeed here is a Cloud of witnesses, as darke, as thick, and I hope sufficiently dispelled by the light of truth. That these arguments are all probable, I cannot find; but on the contrary. they cannot therefore be Demonstratiue, that are not Topicall. But grant them to be probable, let them be pressed for such, and no more; let not the conscience of our hearers be fettered with probabilities. Lastly the authorities alleaged are for the most part also sa∣tisfied in their severall places.

Notes

• m

  Consilium amicorum quidem, sed ti∣mentium ubi non est timor, Existim••runt enim imperiti argumenta esse maiora, quàm u•• à nobis refelli possunt, Can. lib. 20. cap. ••••. loc.
• 1. Cor. 16.2
• n

  Tertul. de Idolol. Cyril. in Io. lib. 12. c. 58.
• Acts. 8.32.
• o

  Exemplum sit in genicu∣latione, quae sit dum solen∣nes habentur precationes; qu••ritur sit∣ne humana traditio, quam repudiare, vel negligere cui∣vis liceat. Dic, fic esse huma∣nam, ut simul sit divina; Dei est, quatenus pars est deco∣ris illius, cuius cura, & obser∣vatio nobis per Apostolum commendatur: hominum au∣tem, quatenùs specialiter designat, quod in genere fuit indicatum ma∣gis, quàm ex∣positum. Cal. Inst. lib. 4. c. to par. 30.
• p

  Quod in Ia∣daticâ circum∣cisione carnali octavus dies observabatur, sacramentum est in umbrâ & in imagi∣ne; nam quia octavus dies (i••est) post Sabbathū pri∣mus futurus erat, & nos vi••i••ica∣ret, quo do∣minus resar∣geret, & cir∣cumcis••nem spiritualem daret, hic dies praecessit in i∣magine. Cyp. ad Fidum.
• Psal. 118.
• q

  Inchoante noctis initio (idest) vespe∣re Sabbathi c. 13. Omnibus man∣damus Christi anis abstinere ab omni pec∣cato, & ab omni opere carnali, etiam â propriis coniugibus. Ibid.
• Isai 58.13.
• r

  Diceret tā∣tùm Sabba∣thum, & non delicatum. Jbid.
• s

  Iustum est, ut hanc diem celebremus, per quam fa∣cti sumus, quod non fui∣mus. Con. Matis, ubi supra.
• t

  Mala, quae civitas pertu∣lit Christo imputant; bon•• verò non im∣putant Chri∣sto nostro, sed fato suo. Aug. de civit. lib. 10. c. 1.
• 〈…〉〈…〉
• a

  Sicùt prae∣ceptum de sa∣crificiis habuit aliquam cau∣sam moralem, non simplici∣tèr, sèdsecundū congruentiam llorum, quibus ilex dabatur, qui ad Idolo∣latriam proni erant: sic praeceptum de observati∣one Sabbathi habuit ali∣quam causam moralem, ex conditione eo∣rum, quibus lex dabatur, qui propter avaritiam iis inditam &c. Aqu. in 3. sent. dist. 37. art. 5. in corp.
• b

  Lex aliqua potest cond•• cui sit necessa∣riò etiàm 〈◊〉〈◊〉 mortali pa∣rendum, quae{que} vi suâ, quam∣vis non nisi dependentèr à lege divinâ & aeternâ ob∣liget sub mor∣tali. Greg. Val. de lege hum. Vbi pater iu∣bet quod cen∣tra dominum non sit, sic audiendus est quomodo Deus Aug. in Ps. 70.
• c

  Ne{que} Chri∣stus, ne{que} Apo∣stolus celebra∣tionem primi diei lege ali∣quâ praeccpe∣runt, sed prop∣ter praesentem commtaitatem ita sanxe••••n••; à qua quidem sanctione re∣cedere possu∣mus, si evi∣dens Ecclesiae utilitas pos••u∣laverit. Bald. de Sabbath. cap. 20.
• d

  Omnes di••s aeaquales esse. Hier. in Gal. 4
• e

  Down, ta∣bles.
• Ioh. 19.31.
• a

  Aut habe∣rent sanctita∣tem ex lapsu syderum, aut Dei beneficio, aut hominum inssituto.
• b

  Hieron. in Gal. 4.
• 2. Cor. 5.17.
• Gal. 5.1.
• Math. 28.19.
• Luk 24.49.
• c

  Per haec mā∣data quidam nihil aliud intelligunt, quàm illud ipsum manda∣tum quod pòst clariùs exponit ne Hierosoly∣mis discedant; sed rectius alij de praedicando Evangelio &c. Marl. in locum.
• d

  Quo tempo∣re Christiani se à Iudaeis seiunxerunt, & diem do∣minicam fe∣••iari caepe∣runt, non est memoriae pro∣ditum. Magd. Cent. 1. lib. 2. c. 6.
• 1, Cor. 16.2.
• e

  Non ideò ali∣quid est iuris divini, qui•• olim illud Ec∣cles••a usurpa∣verit. Greg. Val. de Euch. q. 7
• f

  In Ex. c. 39.
• g

  Ʋerba in∣cluduut diem, non excludunt. Ioseph. Ant. lib. 3. c. 13.
• h

  Bell. de cul∣tu Sanctorum lib. 3. cap. 13.
• Ioh. 12.31.
• Esa. 55.8.
• Iob. 1.16.
• i

  Nullo modo divinae autho∣ritati concor∣dat, quod reli∣gio Christiana sicut à san∣ctis patribus traditū acce∣pit et Ecclesiae authoritas se habet diem Dominicū re∣verentèr, ve∣nerabiliter{que} non colit. Con. Par. cap. 50.