A64001:174
Of the morality of the fourth commandment as still in force to bind Christians…Of the morality of the fourth commandement as still in force to binde Christians…
Of the morality of the fourth commandment as still in force to bind Christians delivered by way of answer to the translator of Doctor Prideaux his lecture, concerning the doctrine of the Sabbath ... / written by William Twice ...Of the morality of the fourth commandement as still in force to binde Christians delivered by way of answer to the translator of Doctor Prideaux his lecture, concerning the doctrine of the Sabbath ... / written by William Twisse ...
London: printed by E.G. for John Rothwell, 1641London: printed by E.G. for Iohn Rothwell, 1641
The Preface of the Translator to the Christian Reader. › Section 5 › Exam.
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.
Add unto these Sixtus Senensis, but that which they object 1(saith he) concerning the Lords Day not as yet instituted in the time of John, is most false, the consent of the whole Church disclaiming it, which doth believe the solemnity of the Lords Day was appointed by the Apostles themselves in memory of the Lords Resurrection: concerning the institution whereof by the Apostles Austin Ser. 25. de temp. testifyeth in these words: therefore the Apostles themselves, & Apostolical men, appointed that the Lords Day should for that reason be religiously solemnized, because on it our Redeemer rose from the dead. In the last place come we to our Divines. Now Bucer I have already showed to stand for us rather then for him. 2. And Calvin expressly acknowledgeth that the Apostles did change the day. 3. Beza upon Re. 1. v. 10. hath an excellent passage to the same purpose. For he considers Christs resurrection to be as it were a second creation of a World spiritual, and thereupon doubts not but that the spirit of God did suggest unto them the change of the seventh day into the Lords day, as to be consecrated to Divine Service. 4. Junius on Gen. 2. writes that the cause of the change of the day was the resurrection of Christ, and the benefit of instauration of the Church in Christ. The commemoration of which benefit succeeded to the commemoration of the Creation, not by humane tradition, but by the observation of Christ himself, and his institution. 5. Piscator on Exod. 20. 10. It is to be observed that the circumstance of the seventh day, in celebrating the Sabbath is abolished by ⟨p. 102⟩Christ; as who for that day ordained the first day of the week, which we call the Lords Day, and that in remembrance of the Lords Resurrection performed on that day. And upon Luk. 14. v. 2. He makes this observation, By occasion of this story, it is fit to consider what was the religion of the Sabbath in the new Testament, and what place it hath at this day among us Christians, and how it is to be observed. And first we must hold that the Sabbath is abrogated, by Christs coming as touching the seventh or last day in the week, and that in the place thereof is ordained the first day, which we call the Lords Day, because on that day the Lord rose from the dead, and showed himself alive to his Disciples, and divers times speaking with them of the Kingdom of God: