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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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attend to Gods worship c. So Augustine And you see he speakes this not as his owne particular opinion but as it was the Tenet of the whole Catholike Church So as the whole ancient Catholike Church did not onely observe but call the Lords day the Sabbath of the Lord which they kept in place of the old Sabbath day Thus did H. B. informe me And I remember Hilary calls it so saying Though in the seventh day of the weeke both the name and observance of the Sabbath be established yet wee on the eigth day which also is the first doe injoy the festivity of the perfect Sabbath Lo here this Father also calls the Lords day the day of our perfect Sabbath But this suffice A. It is a very pregnant place for his purpose and sufficient to answer fully all the cavills which are brought to the contrary so as if H. B. doe but alledge this one place it will cleare all the other But Sir here is a huge clamour especially of late dayes raised against the name of Sabbath applyed to the Lords day I pray you may it not be called the Sabbath day And what doth our Church hold concerning this B. That the Lords day may be called the Sabbath day I make no question And that for many reasons 1. Because it is our Rest-day 2. The Apostle calls our rest a Sabbatisme 3. The very name of Lords day imports so much as being the Lords holy day as Esa. 58. 13. and that day whereon the Lord rested from his worke of Redemption and so sanctified by him and to him A. D. Wh. denies that Christ upon the day of his Resurrection rested from the worke of Redemption B. I conferred with H. B. about this because it much concernes him to quitt this question seeing on Christs resting on that day hee grounds the Sabbatisme of it as agreeable to the fourth Commandement And in my judgement if hee can evince and cleare it it will proove unanswerable And hee tells me that hee hath in two severall Treatises in Latin against Theo. Brab fully cleared it and remooved all objections and cavillations that either Th. Br. or F. VVh have or can bring to the contrary And hee purposeth to doe the like to D. VVh And hee made it very cleare to me that Christs Rest from the worke of Redemption from sinne on the Crosse and from death in the grave which was a branch of that worke began not till his Resurrection As for his Ascension that was into the place of rest but his Resurrection was into the state of rest As for D. VVh his objection with Th. Brab that Christ laboured on that day H. B. shewes it to be absurd and ridiculous seeing Christ arose with a body glorifyed and impassible so as his actions that day could not be called a labour that thereby the new Sabbath should be broken But you aske me what our Church holdeth concerning this that the Lords day is called the Sabbath day In brief I have observed that in the Homilies it is no lesse then ten severall times called expresly the Sabbath day 8. times in the Homily fore-cited and twice in the third Homily of Rebellion Also Canon 70. in the Articles of the two last Trienniall visitations of London In K. Iames his Proclamation May 7. 1603 twice In an exhortation at a generall Fast set forth by him in the first yeare of his Raigne In Archbishop Bancrofts visitation Articles for Canterbury Art 75. 76. I might compile a whole volume of instances in this kind Yea there seldome comes forth a Brief but it calls it the Sabbath day But least neither the Church of England in her publike doctrine nor the pious workes of her grave and learned sons may perhaps satisfy the Adversaries importunity yet I hope the writings of his more pious and no lesse learned brother D. Iohn VVhite and those also both republished and vindicated by Fr. VVhite from the Iesuites calumnies white dyed black c. will a little qualify him How D. Iohn VVhite doth not onely call the Lords day the Sabbath day as once Sect. 38. 1. and twice Sect. 43. digress 46. 6. but hee also condemnes all profane sports and recreations on that day and among the rest dauncing for one And for this hee alledgeth the example of the Papists as the most notorious Sabbath-breakers in this kind A. Doth hee so Sir This seemes strange to me that so great a Clerke as Fr. VVhite should so farre forget himself as not to remember what his brother hath write Surely if it be so it will be a cooling card and no small disgrace to his Lo when so worthy and reverend a Brother shall be brought as a witnesse against him But I pray you for my better satisfaction relate to me the very passages and words of D. Iohn VVhite B. I will In Digress 46. the title whereofis Naming certain points of the Popish Religion which directly tend to the maintenance of open sinne and liberty of life Now among many fowle and profane practises as hee calls them this hee notes for one namely the profanation of the Sabbath in these words That they hold it lawfull on the Sabbath day to follow suits travell hunt DANCE keep faires and such like This is it that hath made Papists the most notorious Sabbath-breakers that live So hee And Sect. 38. n. 1. hee sayth Let it be observed if all disorders be not most in those parts among us where the people is most Pope-holy c. And for mine owne part having spent much of my time among them this I have found that in all excesse of sinne Papists have bene the ringleaders in riotous companies in drunken meetings in seditious assemblies and practises in profaning the Sabbath in quarrells and brawles in stage-playes Greenes Ales and all heathenish customes c. Thus this reverend Divine Candore notabilis ipso whom all the Iesuiticall smoke out of the bottomlesse pit cannot besweere or besumdge or dye blacke with all their black-mouthed obloquies A. Surely these are very pregnant passages And it makes me tremble to thinke and amazeth me how one White is so contrary to another as also how the Libertinisme dispensed now a dayes on the Sabbath tendeth to bring us Protestants to be like to the Papists in their profane times in taking up their heathenish savage and barbarous maners and customes B. Wee have all of us cause to lament what wee see and to feare yet more sinfull mischiefs to follow if they be not prevented A. I begin to blame my owne negligence I did not thinke that our Church and the Archbishops and Bishops themselves and K. Iames and others had so familiarly used to call the Lords day the Sabbath day And it seemeth that D. Wh. hath not well read over out owne Church Records how skillfull soever he professe himself to be in Antiquity tanquam in aliena republica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as
factions Sabbatarian Novellists But what instances can you bring of any that were eminent in this Church for learning and parts and not any way inclined to the Disciplinarian Faction that concurre with you in the same judgement and understanding of the doctrine of our Church layd downe in the Homily B. First the words of the Homily as you have heard and as every one may plainely see are so expresse cleare and full that they cannot possibly admit of the least ambiguity And for instances I could give many I will content my self with two witnesses enough to establish the matter VVhat say you to the learned Hooker and to the learned Dr. Andrewes were these any way inclined unto the Disciplinarian Faction or were they novell Sabbatarians A. No surely I thinke D. VVh himself will not say so of them but will admit them for very competent witnesses in this cause as without all exception B. First then for Mr. Hooker Hee in his fift booke of Ecclesiasticall Policy Sect. 70. hath these words If it be demanded whether wee observe these times to wit holy dayes as being thereunto bound by force of Divine Law or els by the onely positive Ordinances of the Church I answer to this that the very Law of nature it self which all men confesse to be Gods Law requireth in generall no lesse the sanctification of times then of places persons and things unto Gods honor For which cause it hath pleased him heretofore as of the rest so of time likewise to exact some parts by way of perpetuall homage never to be dispensed withall nor remitted againe to require some other parts of time with as strict exaction but for lesse continuance and of the rest which were left arbitrary to accept what the Church shall in due consideration consecrate voluntarily unto like Religious uses Of the first kind amongst the Iewes was the Sabbath day Of the second those Feasts which are appointed to the Law of Moses the Feast of Dedication invented by the Church standeth in the number of the last kind The Morall Law requiring therefore a seventh part throughout the age of the whole world to be that way imployed although with us the day be changed in regard of a new revolution begun by our Saviour Christ yet the same proportion of time continueth which was before because in reference to the benefit of Creation and now much more of Renovation thereunto added by him which was Prince of the world to come wee are bound to account the sanctification of one day in seven a duety which Gods immutable Law doth exact for ever So hee there VVhere you see how in terminis hee agreeth and jumpeth with the expresse doctrine of our Church in the Homily touching the perpetuall morality of the fourth Commandement Wee are bound sayth hee to account the sanctification of one day in seven which before hee sayth is now the Lords day a duety which Gods immutable Law doth exact for ever The second instance is the late Reverend and learned B. of VVinkc who in his speech in the Starre-chamber which with other of his workes hath been by the great diligence and care of the now Archbishop of Cant. published in print confuting Trasks opinion about the Iewes Sabbath hath these words It hath ever been the Churches doctrine that Christ made an end of all Sabbaths by his Sabbath in the grave That Sabbath was the last of them And that the Lords day presently came in place of it Dominicus c. The Lords day was by the Resurrection of Christ declared to be the Christians day and from that very time of Christs Resurrection it began to be celebrated as the Christian mans Festivall For the Sabbath had reference to the old Creation but in Christ wee are a new creature a new creation by him and to have a new Sabbath And a little after The Apostles they kept their meetings on that day On that day they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is held their synaxes their solemne assemblies to preach to pray to break bread or celebrate the Lords Supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Supper on the Lords day For these two onely the Day and the Supper have the Epithet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominicum in the Scriptures to shew Dominicum is alike to be taken in both This for the practise then If you will have it in Precept The Apostle gives it and in the same word still that against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first day of the weeke the day of their assembly every one should lay apart what God should moove him to offer to the Collection for the Saincts and then offer it which was soever in use That the day of oblations So have you it in practise and in precept both c. And after A thing so notorious so well knowne even to the heathen themselves as it was in the Acts of the Martyrs ever an usuall question of theirs even of Course in their examining What Dominicum Servasti Hold you the Sunday and their answer knowne they all averre it Christianus sum intermittere non possum I am a Christian I cannot intermit it And besides others hee cites Athanasius who shewes the abolishing of the Iewes day and the succeeding of the Lords day in place of it and that so full as no man can wish more Last of all hee both quotes and commends the Councell of Laodicea for that Canon 29. That Christen men may not Iudaize or grow Iewes that is not make the Sabbath or Saturday their day of rest but that they are to worke on that day giving their honour of celebration to the Lords day So hee I will adde onely a brief note of the same Author in one of his Sermons on those words This is the day which the Lord hath made The day of Christs Resurrection made by God Dies Dominicus and to it doe all the Fathers apply this verse So hee I might here also adde what is sayd in that Booke which is intituled A Patterne of catecheticall Doctrine and printed at London 1630. which though it have not Dr. Andrewes name prefixt unto it yet it is well knowne it was his worke even ex ungne Leonem being his Catecheticall exercise in Cambridge as I have been credibly informed and whereof I have the Manuscript by mee which I keep as an Antiquity I know the booke will not very well relish with our adversaries palate For there pag. 233. are these passages Quest. But is not the Sabbath a ceremony and so abrogated by Christ Answ. Doe as Christ did in the cause of divorce looke whither it were so from the beginning Now the beginning of the Sabbath was in Paradise before there was any sinne and so before there needed any Saviour and so before there was any Ceremony or figure of a Saviour Object And if they say it prefigured the rest that wee shall have from our sinnes in Christ. Answ.