The Christian Sabbath defended against a crying evil in these times of the antisabitarians…

For having formerly described what are the true works of holy rests, added upon the back of it; Eapropter, For this cause the Lords Day was consecrated by the Apostles themselves to these kind of actions. Which ordinance of theirs (institutum he calls it) the ancient Churches observed most religiously. Then he shows the cause why they changed the day: 1. The first reason given is, to testify that Christians are not obliged to the Pedagogy of Moses law: 2. The second is, to celebrate the memory of Christs resurrection, which was performed on the first day of the week. So that not one of the Authors mentioned by him makes any thing for him. And if the passages of the six mentioned by him, and related by Gomarus did make any thing for him; we have no less of the ancient Fathers to the contrary, as namely, Athanasius, Cyril, Eusebius, Austin lately mentioned, to whom add Sedulius operis Paschalis, lib. 5. cap. 21. The glory of the eternal King illustrating (the first day of the week) with the trophy of his resurrection, primatum cum religione concessum di•rum censuit retinere cunctorum; thought good it should have the primacy of all days granted unto it with religion: that is, with an holy celebration thereof. Add unto him Gregory, mentioned in the first Section, affirming that Antichrist affecting to imitate Christ, shall command the ⟨p. 100⟩Lords Day to be kept holy. Add to these the universal consent of Christendom in ancient times; for when the question was proposed unto them, as usually it was thus; Dominicum servasti? Hast thou kept the Sabbath? their answer was this, Christianus sum, intermittere non possum: For Brentius alleged by him to little purpose, let me represent what Gerard the Lutheran writes of our Christian Sabbath in his common places, tom. 3. pag. 146. Est Sabbatum Christianum, quo juxta Apostolorum constitutionem dies hebdomadae primus publicis ecclesiae congressibus destinatus est. Our Christian Sabbath is that whereby the first day of the week is destinated to the public assemblies of the Church, by the constitution of the Apostles. See how plainly he refers the celebration of this day to Apostolical constitution: and pag. 148. he showeth the analogy between the Jews Sabbath and our Christian Sabbath, consisting in two or three particulars: 1.

For having formerly described what are the true workes of holy rests, added upon the backe of it; Eapropter, For this cause the Lords Day was consecrated by the Apostles themselves to these kind of actions. Which ordinance of theirs (institutum he calls it) the antient Churches observed most religiously. Then he shews the cause why they changed the day: 1. The first reason given is, to testifie that Christians are not obliged to the Pedagogie of Moses law: 2. The second is, to celebrate the memory of Christs resurrection, which was performed on the first day of the weeke. So that not one of the Authors mentioned by him makes any thing for him. And if the passages of the sixe mentioned by him, and related by Gomarus did make any thing for him; we have no lesse of the ancient Fathers to the contrary, as namely, Athanasius, Cyril, Eusebius, Austin lately mentioned, to whom adde Sedulius operis Paschalis, lib. 5. cap. 21. The glory of the eternall King illustrating (the first day of the weeke) with the trophy of his resurrection, primatum cum religione concessum dirum censuit retinere cunctorum; thought good it should have the primacy of all dayes granted unto it with religion: that is, with an holy celebration thereof. Adde unto him Gregory, mentioned in the first Section, affirming that Antichrist affecting to imitate Christ, shall command the