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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63997	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.	Twisse, William, 1578?-1646.; Lake, Arthur, 1569-1626. Theses de Sabbato.	1652 (1652)	Wing T3419; ESTC R222255	225,372	293

quintam of translating the dominicall solemnity unto the Thursday Had it beene unto Friday which is the Turkes festivall then it would have wondrously well served Raynolds his turne in his Calvinoturcismus For it concerned that author to inquire diligently of all Calvins courses that stood any way in conformity with the courses of the Turkes neither doe I thinke there could be devised any more remarkable then this How true this is this Prefacer cannot say but whether he doth not licke his lips at it I know not But it is apparent he would have the Church endued with such authority as to change the solemnity of the Lords Day to any day in the weeke and consequently even to Friday and I doe not doubt but pretence of reason might be devised for it by politique heads as namely to hold the Turkes in better correspondency unto Christianity Now if Calvin had at any time a consultation hereabouts which cannot be understood of Calvins single and proper consultation with himselfe for then how could the relator be privy to it without revelation and we commonly say that three may keepe counsaile when two be away surely there were many that could give testimony hereof to wit as many as whose heads he used in this consultation And who would not expect that some one of these at least should be produced to testifie so much either by word or writing As for Barcley he hath his name ab ursae ungula from the claw of a Beare give we him leave to bee a biter a tearer His father was a man of some note and learning and one that had the opinion to deserve well of Kings by his booke Contra monarch machos and thereby he endeared himselfe to King Iames being also a Scotchman But King Iames might thinke better of him then there was cause all things considered For he maintaines that in two cases Kings may cease to be Kings and to this acknowledgement he finds himselfe mastered in part by a rule of the civill Law and he was a Civilian which is this Servus habitus pro derelicto may choose a new Father At the first reading I wondered at the Doctrine it selfe being of an harsh accent and dangerous consequence and much more in consideration of the reason given which by interpretation and accommodation may draw a very long tayle after it And it may seeme strange that none have taken any paynes either to refute it or cleere it I meane in publique Yet I speake it onely in reference to the compasse of mine owne reading In private it may be some have dealt upon it and my selfe in particular when I dealt in my Sermons upon the thirteenth to the Romans I have been often urged to set forth those Meditations of mine and to make them publike but I have alwayes resisted the motion they being but homely Sermons accommodated to a Countrey auditory neither doe I finde my selfe that way fitted for a better audience I can take some paynes in writing controversies but I cannot take paynes in making a Sermon and when I have taken most I finde I have lesse edified my people though perhaps better pleased my selfe Yet having not long since understood of a Court distinction of Puritans namely that some of them are good men onely they cannot conforme to the ceremonies of the Church but other there are who though they doe conforme yet are antimonarchicall Puritans This consideration hath taken a deepe impression in me and brought me to debate with my selfe whether it were not fit to publish those poore Meditations of mine if for nothing else yet to vindicate our reputation who at the pleasures of too many are oppressed in the World and to represent to publique view Our Countrey f●ith concerning Monarchies For if we be reputed antimonarchicall no mervaile if some course be taken sooner or later to roote us out And this I might make a Prodromus to a greater worke in answer to a booke entitled Deus Rex a pestilent piece of worke and as it is thought written by one barefoote a Jesuite conteyning a refutation of a certaine book of one of our divines inscribed God and the King written by Doctor Mockest a booke so well pleasing to King James that as we have heard his Majesty thought fit that children should be catechized in it This being afterwards translated into Latine by Doctor Harris now Warden of the Colledge by Winchester hath beene now many yeares agoe answered by a Papist who conceales his name and that in a very unhappy manner And a wonder of wonders it may seeme that so vile a piece hath passed so long unanswered especially considering that heretofore great Bishops chaplens were wont to bee imployed in answering Papists and this was the ordinary way of their preferment I confesse there are certaine mysteries therein which perhaps are as scarre-crowes to deterre men from taking Pen in hand to refute it For the author of this would beare the World in hand that hee who wrote the booke intituled God and the King and was a Puritan and that none but Puritans doe stand for the absolutenesse of Kings in such sort as it is there maintained And that it is merely a plot to ruinate monarches by advancing their absolutenesse so high dealing with them herein as Hercules did with Antaeus for observing that as often as he threw him to the ground he rose up with greater strength for the earth being his mother as often as he fell into her bosome she inspired new vigour and spirit into him therefore he would throw him down no more but lifting him up from the Earth into the Aire there hee held him betweene his armes untill he had crusht his breath out of his body and so made an end of him In like sort it is there said that Puritans finde it their onely meanes to ruine monarches by advancing their absolutnesse in so unreasonable a manner that when the people shall understand it aright they will bee so provoked hereby that they will streyne the uttermost of their power to roote out all Monarchies Neverthelesse all this is but a squib making a great noyse but doing no hurt yet sufficient to scare any man in these times considering how Funestous a condition it is to come under the shadow of the very name of Puritan And the Papists and all that are popishly affected rejoyce in this as in nothing more Forsooth Hoc Ithacus velit magno mercentur Atreidae But see my unfortunate condition after I had resolved to make it my next worke to labour in this argument and after I had dispatched my first worke of pleading for the supreame absolutnesse of God in Heaven in the next place to try my strength what I could say for the secondary absolutenesse of Kings and Monarches here on Earth I am sodenly driven to intermit all other businesses formerly in hand and to travaile in a new argument and to strengthen my selfe against the lightnings and thunders that may breake

Besides I have shewed in reason the unreasonablenesse both of changing the day and the intollerable scandall that would follow upon it and the unreasonablenesse of not changing it if it be not of divine institution considering how prone wee are through the continuall observation thereof to conceave that to be a necessary duty and so to be plunged into superstition ere we are aware if it prove to be no necessary duty In the next place hee tells us how that some amongst us have revived againe the Iewish Sabbath though not the day it selfe yet the name and thing Teaching that the Commandement of sanctifying every seaventh day as in the Mosaicall Decalogue is naturall morall and perpetuall that whereas all things else in the Iewish were so changed that they were cleane to be done away this day meaning the Sabbath was so changed that it still remaineth and lastly that the Sabbath was not any of those ceremonies which were only abrogated at Christs comming All which positions are condemned for contrary to the Articles of the Church of England as in a comment on those Articles perused and by the lawfull authority of the Church allowed to be publique is most cleare and manifest Here wee have a distinction of a Jewish Sabbath brought in yet not the day a distinction contrived with such wisedome and perspicacity as it seemes to exceed all humane discretion For I verily thinke that from the beginning of the Primitive Church there was never heard of a Jewish Sabbath to be kept any other then upon their day The materialls are first that the name Sabbath is retained and well may it be in my judgement though some entertaine sublime reaches to the contrary if our Saviour have any authority with us who adviseth his Disciples to pray that their flight be not in the Winter nor on the Sabbath day which is spoken by him in reference to the time about the destruction of Ierusalem at what time the Lords Day was come in place of the Jewes Sabbath among the Christian congregations and that by apostolicall substitution And in the very booke of our Homilies it is expressely sayd that the Sunday is now our Sabbath And his Majesties briefes for collection so stile it And in the conference at Hampton Court it was so stiled by Doctor Raynolds and the motion he made thereabout generally yeelded unto so that the State hitherto seemes to be censured by this bold Prefacer The next aspersion is that the thing also is revived But what thing the Jewes had peculiar sacrifice both morning and evening which doubled the dayly sacrifice this surely is not revived There were besides two things in the Jewish Sabbath the one was a rest the other was the sanctifying of that rest As for the rest if that were not it were no Sabbath Yet our Saviour calls it a Sabbath our Church calls it a Sabbath our State calls it a Sabbath And Austin calls us to such a rest on the Lords Day as that therein we must tantum Deo vacare tantum cultibus divinis vacare onely rest to God onely rest for divine worship And Calvin who is taken to be no friend of ours in this case professeth that we must rest from all our works so farre forth as they are avocamenta à sacris studiis meditationibus avocations from holy studies and meditations but not for any mysterious signification sake and that herein consists the difference betweene the Jewish rest and our Christians rest and I am exactly of his opinion for this As for the sanctification of this rest I trust wee are as much bound to the performance hereof and that in as great measure and with as great devotion under the Gospel as ever the Jewes were under the Law And at the hearing of this Commandement as well as of any other our Church hath taught us to pray Lord have mercy upon us and incline our hearts to keepe this Law And I find it wondrous strange to heare that some should not spare to professe that this was shuffled in they know not how At length wee come to the particular charges the first is that some should teach that The Commandement of sanctifying every seventh day as in the Mosaicall Decalogue is naturall morall and perpetuall and Master Rogers is quoted for this on the Article Art 7. hee quotes Master Doctor Bownde pag. 7. Now truely it cannot be denied but that when the fourth Commandement is read unto us in our Congregations wee are taught to pray unto God to shew such mercy unto us as to incline our hearts to the keeping of this law And both master Rogers and this Prefacer are to be presumed to have subscribed as well as others and by their subscription acknowledged that this is nothing contrary to Gods Word that we are as much bound to the observation of this Commandement as of any other and consequently to keepe the Sabbath and doe no manner of worke thereon that may hinder the sanctifying thereof Now Master Doctor Bownds words after hee had cited Chrysostome speaking thus I am hic ab initio c. Here now even from the beginning God hath insinuated this Doctrine unto us teaching us in circulo hebdomadis diem unum that in the compasse of a weeke one whole day is to be put apart for a spirituall rest unto God are these Vnto all which may be added that for profe oth at this Commandement is naturall morall and perpetuall that I say may be added which was practised among the Gentiles and all the Heathen And now Do. Bowndes purpose unto the p. 30. is to be proved only this that a Sabbath was from the beginning and still is to be kept and that in the proportion of one day in seven and after that proceeds to prove what day the Sabbath should be kept his words are these p. 30. Now as we have hitherto seene that there ought to be a Sabbath day so it remaineth that we should heare upon what day this Sabbath should be kept and here he sheweth that this is not left unto the Church but prescribed by God himselfe as who prescribed one day unto the Jewes and another day unto us Christians but still one in seven The same was the opinion both of Bellarmine and Master Hooker in his Ecclesiasticall policy Whereas both Master Rogers and the Prefacer so carry the matter as if by Doctor Bowndes opinion we Christians were bound to keepe our Sabbath on the same day whereon the Jewes were bound to keepe theirs which is most untrue though the fourth Commandement may be indifferently accommodated to our Christian Sabbath as it was unto the Jewish Sabbath save onely as touching the reason given which hath expresse reference to the creation but our Christian Sabbath stands in reference to the worke of Redemption Each is the rest on a seventh day after six dayes of labour and as they were bound to sanctifie their seventh so are we bound to sanctifie ours and