A63997:148
The Christian Sabbath defended against a crying evil in these times of the antisabitarians…
The Christian Sabbath defended against a crying evil in these times of the antisabitarians of our age: wherein is showed that the morality of the fourth Commandment is still in force to bind Christians unto the sanctification of the Sabbath day. Written by that learned assertor of the truth, William Twice D.D. late prolocutor to the Assembly of Divines.The Christian Sabbath defended against a crying evil in these times of the antisabitarians of our age: wherein is shewed that the morality of the fourth Commandement is still in force to bind Christians unto the sanctification of the Sabbath day. Written by that learned assertor of the truth, William Twisse D.D. late prolocutor to the Assembly of Divines.
London: printed for Thomas Pierrepont, 1652
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Next for the second Thesis,1 that the alteration of the day is only an humane and Ecclesiastical constitution, the Doctor showeth in the first Section, the general consent of all sorts of Papists, Jesuits, Canonists, and Schoolmen; of some great Lutherans by names, and generally of the remonstrant or Arminian Divines in their confession, whose tendries in this point, we may conceive with reason, not to be different from the Doctrine of the Belgic Churches, in that four professors of Leiden, in their examination or review of that confession, have passed them over without note or opposition. To these besides are added diverse of our own, Et è nostris non pauci, as he speaks it in the general, that is, as I conceive his meaning such as are neither of the Lutheran, nor of the Arminian party: of which since he hath instanced in none particularly, I will make bold to borrow two or three testimonies, out of the tractate of Gomarus before remembered. And first he brings in Bullenger, who in his comment on the first of the Revelation, calls it Ecclesiae consuetudinem, an Ecclesiastical Ordinance, and after adds, Sponte Ecclesiae receperunt illum diem. The Church did of its own accord agree upon that day; for we read not any where that it was commanded. Next Ursinus telling us, that God had abrogated the Jewish Sabbath, adds presently, that he left it free unto the Church, Alios dies eligere, to make choice of any other day to be selected for his service: and that the Church made choice of this in honour of our Saviours Resurrection. Zanchius affirms the same; Nullibi legimus Apostolos, &c. We read not any where, saith he that the Apostles did command this day to be observed in the Church of God; only we find what the Apostles, and others of the faithful used to do upon it, Liberum ergo reliquerunt, which is an argument that they left it holy to the disposition of the Church. Aretius, Sin•ler, David Paraeus, ⟨p. 84⟩and Bucerus, which are all there alleged, might be here produced, were not these sufficient. Add hereunto the general consent of our English Prelates, the Architects of our reformation in the time of King Edward the sixth, who in the Act of Parliament about keeping holy days have determined thus, together with the rest of that grand assembly, viz.
Next for the second Thesis,