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A17292 A brief answer to a late Treatise of the Sabbath day digested dialogue-wise between two divines, A. and B. Burton, Henry, 1578-1648. 1635 (1635) STC 4137.7; ESTC S4551 27,721 34

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rest yea from our lawfull and needfull workes For like as it appeareth by this Commandement that no man in the six dayes ought to be slothfull or idle but diligently to labour in that state wherein God hath set him even so God hath given expresse charge to all men that upon the Sabbath Day which is now our Sunday they should cease from all weekly and worke day labour to the intent that like as God himself wrought six dayes and rested the seventh and blessed and sanctified it and consecrated it to quietnes and rest from labour Even so Gods obedient people should use the Sunday holily and rest from their common and dayly businesse and also give themselves wholly to heavenly exercises of Gods true Religion and service So that God doth not onely command the observation of this holy day but also by his owne example doth stirre and provoke us to the diligent keeping of the same Good naturall children will not onely become obedient to the Commandement of their Parents but also have a diligent eye to their doeings and gladlie follow the same So if wee will be the children of our heavenly Father wee must be carefull to keep the Christian Sabbath Day which is the Sunday not onely for that it is Gods expresse Commandement but also to declare our selves to be loving children in following the example of our gratious Lord and Father So the Homily And againe as followeth Thus it may plainlie appeare that Gods will and Commandement was to have a solemne time and standing day in the weeke wherein the people should come together and have in remembrance his wonderfull benefits and to render him thanks for them as appertaineth to loving kind and obedient people This example and Commandement of God the Godly Christian people began to follow immediately after the Ascension of our Lord Christ c. So the Homily and much more VVhence wee plainely observe these conclusions 1. That all Christians ought and are bound in conscience of the fourth Commandement to keep the Lords Day holily 2. That by the force of the fourth Commandement one day in 7. is perpetually to be kept holy 3. That the keeping of the Lords Day is grounded upon and commanded in the fourth Commandement and so is not of humane institution 4. That the Lords Day is and may be called our Christian Sabbath day therefore it is not Iewish to call it so 5. That this day is wholly to be spent in holy rest and dueties of sanctification and therefore no part of it to be spent in vaine pleasures and profane pastimes Now the Author of the Treatise doth overthrow all these conclusions as is to be seene throughout his booke A. I pray you shew some instances hereof B. Pag. 23. his words are This position to wit that the fourth Commandement is properly and perpetually morall and is for quality and obligation equall to the other nine Commandements which for many yeares hath raigned in Pamphlets Pulpits and Conventicles and is entertained as an Oracle by all such as either openly professe or doe leane towards the Disciplinarian Faction is destitute of truth These are his words VVhich comparing with the words of the Homily of our Church already cited are found quite contrary For the Homily sayth that the fourth Commandement is a Law of nature and ought to be retained and kept of all good Christians in as much as it commands one day of the weeke for rest and God hath given an expresse charge to all men that the Sabbath Day which is our Sunday should be spent wholly in heavenly exercises of Gods true Religion and service So as this man doth most unjustly condemne all those Godly Preachers that have for so many yeares maintayned the expresse doctrine of our Church in their writings and Sermons and so hee flatly condemneth our Church and her doctrine of the Sabbath wherein shee is more cleare and sound then any Churches in the world And long may this doctrine still florish amongst us maugre all the malicious opposers thereof who are so bold as to affirme that it is destitute of truth A. I assure you I begin now to suspect the man that hee hath not dealt uprightly in the cause B. Nay it is past all suspition for his words are so expresse that they can admit of no favorable interpretation but that they condemne the cleare Doctrine of our Church touching the perpetuall morality of the fourth Commandement for one day in the weeke and so our Lords Day or Sunday the first day of the weeke our Christian Sabbath day which God hath given expresse charge to all men to keep holy A. I confesse the words of the Homily are most cleare without all ambiguity or obscurity But yet the Author seemes to acknowledge some morality naturall to be in the fourth Commandement For pag. 135. hee sayth Our resting from labour in respect of the generall is grounded upon the Law of nature or the equity of the fourth Commandement B. This is nothing to the purpose to acquit him from being an adversary to the expresse doctrine of our Church Dolosus versatur in universalibus it was the speech of King Iames. The naturall morality of the fourth Commandement is not in generall to imply some individuum vagum some certaine uncertaine indefinite time for Gods worship For the Commandement is expresse for a certaine day in the weeke for the Sabbath day Remember the Sabbath day to sanctify it It sayth not Remember to set apart and allow some time for the service of God but it determines the time and day least otherwise being left undetermined man should forget God and himself and allow no time or day at all for Gods service or if hee did God should be beholden to him for it But it is a Law of nature that every Lord and Master should have the power in himself to appoint not onely the kind of service but the time when it should be performed of his servants As Alexander d'Ales sayth upon the fourth Commandement The time of this rest it is not in mans power to determine but Gods Againe the adversary acknowledgeth an equity in the fourth Commandement VVhat equity if as it bound the ancient people of God to one day in the weeke it doe not also bind the Christian people to keep one day in the wee●●nd if it be the equity of the fourth Commandement to prescribe one day in seaven then they are very unjust that deny the keeping of the Lords day to be grounded upon the equity of the fourth Commandement It were well if they would stand to equity But this doth our adversary fly from For hee sayth in the next words The particular forme and circumstances of resting are prescribed unto us by the precepts of the Church Our spirituall actions according to that which is maine and substantiall in them are taught by the Euangelicall Law Their modification and limitation in respect of rituall and externall forme and in
Wee grant it as comming in afterwards Deuter. 5. 15. as it is in my Manuscript and therefore the day is changed but yet no Ceremony prooved 1. From the Law 1. By the distinction between the Law and a Ceremony Deut. 4. 13. 14. the Law came immediatly from God the Ceremonies were instituted by Moses 2. It were not wise to set a Ceremony in the midst of morall Precepts 3. This is a principle that the Decalogue is the Law of Nature revived and the Law of Nature is the image of God now in God there can be no Ceremony but all must be eternall and so in this Image which is the Law of Nature and so in the Decalogue Secondly from the Gospell Eph. 2. 4. all Ceremonies were ended in Christ but so was not the Sabbath for Mat. 24. 20. Christ biddeth them pray that their visitation be not on the Sabbath day so that there must needs be a Sabbath after Christs death 3. Those which were Ceremonies were abrogated and not changed but those which were not Ceremonies were changed as the Ministry from the Levites to be chosen throughout the world the seats changed so here the day changed from the day of Iewes to the Lords day Rev. 1. 10. So there And my Manuscript addeth And yet a Sabbath Act. 1. 12. So that this lasteth as long as the Church militant So there Now from the premisses in this instance wee observe what was the judgement of that learned Prelate and how consonant to the doctrine of our Church in the Homily touching the Sabbath Hee shewes plainely that the Lords day comming in place of the old Sabbath day and so becomming our Sabbath day is by necessary consequence grounded upon the fourth Commandement the Law whereof is perpetually because naturally morall So as hence I might frame this argument That day which comes in place of the old Sabbath day is commanded in the fourth Commandement But the Lords day is come in place of the old Sabbath Therefore it is commanded in the fourth Commandement The Minor is cleare in D. Andr. and so from all the Fathers universally The Major is no lesse true for if the fourth Commandement command the Sabbath day to be kept perpetually in all ages as sayth our Homily and that Sabbath day of the Iewes is now abolished and an other day the Lords day is now come in place of the old and is the Christians Sabbath day then of necessity doth the fourth Commandement command us Christians to keep the Lords day as our new Sabbath day For instance One is made a present heire yea and Lord of such an inheritance hee enjoyeth it for his life but when hee dyes his next heire succeeds him in the full title So here If they object But Quo jure by what right doth the Lords day take the place of the Sabbath day I answer with D. Andrewes and all the Fathers out of the Psalme God made it so And Christs Resurrection declared it to be so and the Apostles observed it so yea and commanded it so too A. I remember the Treatiser confesseth that the Apostles themselves at sometimes observed this day as Act. 20. 7. 1. Cor. 16. 2. B. At sometimes onely what no oftener then hee finds expresly mentioned This is like him in Oxford who in his Sermon sayd that the Iewes kept the Sabbath but once in 40 yeares during their abode in the wildernesse This hee gathered because hee found it but once mentioned But hee might have found it twice if hee had looked well So as this is a most beggerly kind of reasoning And how injurious an imputation is it to the Apostles to say that they kept the Lords day sometimes when as they taught and commanded others to observe it weekly as hath been noted did Christian people immediately after Christs Ascension observe this weekely day and did not the Apostles themselves This is too grosly repugnant both to good reason to our Homily and to the witnesses produced A. These two witnesses and instances I perceive come full home to the Homily Onely one thing I observe that D. Andrewes calls the Lords day our new Sabbath This is a very rare thing and that which the adversary in his booke doth much except against not enduring that the Lords day should be called the Sabbath day And I remember one passage in it wherein hee quarrells H. B. for saying that the ancient Fathers did ever usually call it the Sabbath day Wherein hee sayth hee hath wronged and wrested S. Augustine in those places by him alledged B. Concerning that I have spoken with H. B. and hee sayth hee will answer and make good what hee hath sayd against his adversary And hee told me that howsoever indeed those words ever usually might give advantage to the adversary to carpe yet being rightly understood they may passe currant enough For by ever usually hee meant that all the ancient Fathers although they alwayes distinguish between the Lords day and the Iewes Sabbath day yet they ever tooke and observed the Lords day in stead of the old Sabbath day and ever used it for the rest-day or Sabbath day of Christians Rest-day and Sabbath-day being all one And H. B. told me that if D. Wh. tooke advantage of that hee could as easily take advantage of that speech of his where hee saith This name Sabbath is not given it the Lords day in holy Scripture or by any of the Godly Fathers of the Church Now saith H. B. was not S. Augustine a Godly Father And hee not onely in those places quarrelled by D. W. and which H. B. will more fully cleare from his cavills but more plainely and without all ambiguity in his 251. Sermon de Tempore speaking of the Lords day hee hath these very words Ac ideo c. And therefore the holy Doctours of the Church have decreed to transferre all the glory of the Iudaicall Sabbath or Sabbatisme unto the Lords day that what they observed in a figure wee might celebrate in truth Let us therefore Brethren observe the Lords day and sanctify it like as it was commanded them of old concerning the Sabbath the Lawgiver saying From evening to evening yee shall celebrate your Sabbaths Let us take heed that our Rest be not vaine but from the evening of the Saturday unto the evening of the Lords day being sequestred from rurall worke and from all businesse we may be vacant onely for the worship of God Thus also we duely sanctify the Sabbath of the Lord as the Lord saith Yee shall doe no worke therein So hee And a little before in the same Sermon Dominicum ergo diem c. Therefore the Apostles and Apostolicall men established the Lords day to be therefore observed with a Religious solemnity because in it our Redeemer arose from the dead And which is therefore called the Lords day that in it wee abstaining from terrene works or the allurements of the world might onely