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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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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.