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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

and one day for the service of God And is it likely that Eve was about the service of God when the Divell assaulted her was shee not too neare the forbidden Fruit it was within her sight and the Fruit within her reach 2. They urge that Vacation from servile workes was then in vaine seeing nothing could then be laborious and troublesome unto him I answer though it were no paine to him to keepe the Garden and dresse it yet this must needs take up his thoughts while hee was about it and many a Gentleman in these dayes finds lesse imployment then Adam had will it therefore follow that the observation of the Sabbath is superfluous 3. The third reason is that if this Commandement were then given it should oblige all men but it is plaine that the Gentiles never observed it neither doe we reade the Patriarchs did I answer there is no soundnesse in all this For touching the Gentiles we have no History before the Flood nor till a long time after in which space of time this Doctrine of the institution of the Sabbath being carried onely by tradition might easily bee obliterated The Scriptures Divine are the most ancient Records in the World but it followes not that because the Scriptures doe not Record how the Patriarches did observe the Sabbath therefore they observed it not but much rather because the Scriptures Record that The Lord blessed the seventh Day and sanctified it therefore the Patriarches did observe it And the truth is untill the comming of the Israelites out of Egypt wee reade not of the Church of God any where but in single Families Neither doe wee reade of the Patriarches before the Flood or a long time after that they kept any Day consecrate to GODS Service will it therefore follow that those holy Patriarchs did set no time at all apart for Gods ervice yet is it generally acknowledged as by the light of nature that some time ought to be set apart for Divine service And formerly I have shewed out of Manasses Ben Israel that whereas the Lord enjoyning to the Israelites the observation of the Sabbath bids them remember that they were servants in Egypt this the antient wise men among the Jewes doe aply in this manner Cogita in Egypto ubi serviebas etiam ipsu Sabbato per vim te coactum ad labores thinke with thy selfe how that in Egypt where thou servedst that by force thou wast constrained to worke even on the Sabbath So that the observation of the Sabbath was a duty even in those dayes Observe farther that in the fourth Commandement the Jewes are charged to looke unto it not onely that their children and their servants did observe the Sabbath but also the stranger that was within their gates Now these kinde of strangers commonly called Strangers of the gate and thereby distinguished from Strangers of the Covenant were such as were not circumcised though accompted Proselytes in the first dege e. And on them was usually imposed no other burthen besides the observation of the seven precepts of Noah as Schindler observes upon the roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which seven precepts of Noah are also reckoned up by the same Schindler in the roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and albeit the observation of the Sabbath were none of them expresse yet in as much as the Lord gives expresse charge that the strangers within their Gates should observe the Sabbath it seemes it was comprehended under one of them And therefore some thinke it was comprehended under that which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benedictio Dei that is the worship of no other God but the Creator of Heaven and Earth and by name my worthy friend Master Joseph Mede as I have seene in a Manuscript of his touching the interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Acts and hereof he gives this reason namely that the observation of the seventh day was the badge of this namely of worshipping the Creator of Heaven and Earth according to that the Sabbath is a signe between me and you that I Jehovah am your God because in six dayes the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh Now if the observation of the Sabbath were comprehended under the seven precepts of Noah undoubtedly it was in force and practise amongest the Patriarchs and that not only after but before the flood for undoubtedly they all worshipped the Lord God Creator of Heaven and Earth 2. We have notable evidence for the observation of the Sabbath Day even among the Gentiles And first the distinction of the whole course of time into weekes for the antiquity thereof is remarkable and now lately justified by Rivetus against Gomarus with great variety of learned observation and that especially by Claudius Salmasius that renowned Scholar and Antiquary one of them who with great instance urged Rivetus not to suffer Gomarus to passe unansweared in this point It is true as Rivetus observes that Causabon writing upon Suetonius l. 3. 52. and upon these words Diogenes the Gramarian was wont to dispute at Rhodes on the Sabbath professeth his opinion that the observation of weekes now a dayes generally receaved was not commonly receaved before the dayes of Theodosius though he confesseth that long before it was in use among the Grecians especially those of Asia Yet Rivet makes it good and that out of Tertullian that long before it was in use among the Latines Ioannes Philoponus in his Commentary upon the History of the Creation a book commended by Photius in his Bibliotheca lib. 7. cap. 14. and lately set forth at Vienna in Austria writes thus All men doe agree in this that there are seven dayes only which by revolution in themselves doe complete whole time whereof what reason can wee give but that which Moses gave to wit that in six dayes the Lord made the World and rested the seventh And Clemens Alexandrinus and Eusebius prove the same out of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The seventh day was that wherein all things were finished and out of Callimachus and out of Linus in diverse passages to the same purse as Rivetus hath shewed in his answer to Gomarus And further that in the French Kings library there is a Chronology of George Syncellus from Adam to Dioclesian wherein Salmasius observes that the computation of times by weekes was before the computation of times by moneths and yeares was found out by Astrologers and that the ancient fathers distinguished the spaces of times only by weekes and that the Caldean Astrologers having observed the course of the Sunne Moone and other planets were the first that bestowed on the seven dayes of the weeke the names of the planets and that by the testimony of an antient author Manuscript Zoroastres and Hystaspis were the authors of these demonstrations But that this circuit of seven dayes was in use before Zoroastres and the first authors of Astrology But the