Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	error_n	reverse_v	writ_n	13,861	5	10.3556	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86302	Respondet Petrus: or, The answer of Peter Heylyn D.D. to so much of Dr. Bernard's book entituled, The judgement of the late Primate of Ireland, &c. as he is made a party to by the said Lord Primate in the point of the Sabbath, and by the said doctor in some others. To which is added an appendix in answer to certain passages in Mr Sandersons History of the life and reign of K· Charles, relating to the Lord Primate, the articles of Ireland, and the Earl of Strafford, in which the respondent is concerned.	Heylyn, Peter, 1600-1662.	1658 (1658)	Wing H1732; Thomason E938_4; Thomason E938_5; ESTC R6988	109,756	140

Verdict of the Church of England the Lords day had obtained such a pitch of credit as nothing more could be left to the Church of Ireland in their Articles afterward to adde unto it But against this Judgment I appeal and must reverse the same by Writ of Error For first although the Lords day had obtained such a pitch of credit in the Realm of England as is here affirmed it was obtained rather by the practises of the Sabbatarians who were instant in season and out of season to promote the Cause then by any countenance given unto it by the Church and the Rulers of it And secondly if any such Verdict had been given it was not given by any Jury which was legally summoned or trusted by the Church to act any thing in that particular And then the Foreman of this Jury must be Doctor Bound Master Greenham Master Perkins Doctor Lewis Bayley Master Dod Master Clever Doctor Gouge Master Whateley Doctor Sibs Doctor Preston Master Bifield Doctor Twisse and Master Ley must make up the Pannel the five Smectymnuans and he that pulled down the Cross in Saint Pauls Church-yard standing by in a readiness to put in for the Tales as occasion served Unless the Verdict had been given by these or such as these the Lords day never had attained such a pitch of credit as is here supposed but how a Verdict so given in may be affirmed to be a Verdict of the Church of England I am yet to seek So that except there had been something left to the Church of Ireland in their Articles to adde unto it The Sabbatarian Brethren would have found small comfort from any Verdict given on their side by the Church of England The Church of England differs as much in this point from the Articles of Ireland as the Lord Primate differeth in it from the Church of England The Lord Primate sets it down for a Proposition that the setting apart of one day in seven for Gods solemn worship is juris Divini Positivi recorded in the fourth Commandment p. 105. But the Lords Spiritual the most eminent Representers of the Church of England declared in the Parliament in the 5 6. of Edw. 6. That there is no certain time or definite number of dayes prescribed in holy Scripture but the appointment both of the time and also of the number of dayes is left by the Authority of Gods word to the liberty of Christs Church to be determined and assigned orderly in every Countrey by the discretion of the Rulers and Ministers thereof as they shall judge most expedient to the setting forth Gods glory and edification of their people The Church of England hath declared in the Homily of the time and place of prayer that the Lords day was instituted by the Authority of the Church and the consent of godly Christian people after Christs Ascension But the Lord Primate doth entitle it unto Christ himself and to that end alledgeth a passage out of the Homily De Semente ascribed but ascribed falsly unto S. Athanasius viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The proper meaning of which words hath been shewen already in the first Section of this Treatise The Lord Primate in conformity to the Articles of the Church of Ireland affirms for certain that the whole day must be set apart for Gods solemn worship But in the Church of England there is liberty given upon that day not onely for honest Recreations but also for such necessary works of labour as are not or have not been restrained by the Laws of the Land Which makes the difference in this case between the Lord Primate and the Church of England to be irreconcilable And here I would have left the Lord Primates Letter writ to his Honourable Friend the Contents whereof have been the sole Subject of the present Section but that the Lord Primate will not so part with the Historian he must needs bestow a dash upon him before he leaves him telling his Honourable Friend How little credit the Historian deserves in his Geography when he brings news of the remote parts of the world that tells so many untruths of things so lately and so publickly acted in his neighbour Nation This I must needs say comes in very unhandsomely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum at the best and savours little of that moderation humility and meekness of Spirit for which Doctor Bernard hath so fam'd him not onely in this present Treatise but his Funeral Sermon But let this pass cum caeteris erroribus without more ado I have some other game in chase to which now I hasten SECT X. Seven Points of Doctrine in which the Lord Primate differeth from the Church of England The Lord Primates judgment in the point of Episcopacy and the ordination of Ministers beyond the Seas That Bishops and Presbyters did differ Ordine and not onely Gradu proved by three passages in the Book of Consecration and by the different forms of the Ordination of Bishops Priests and Deacons used in the said Book The form and manner of making Bishops Priests and Deacons expresly regulated by the Canons of the fourth Council of Carthage The Ordination of Presbyters by Presbyters declared unlawful by the Rules of the Primitive Church The Universal Redemption of Mankind by the blood of Christ maintained by the Church of England but denied by the Lord Primate not constant to himselfe in his own opinion A Real presence of Christ in the Sacrament maintained by the Church of England and affirmed by the most eminent Prelates of it but both denied and opposed by the Lord Primate in his Answer to the Jesuites challenge That the Priest hath power to forgive sins proved by three several passages out of the Book of Common-Prayer The meaning of the two first passages subverted by the Lord Primates Gloss or Descant on them but no notice taken by him of the last which is most material That the Priest forgiveth sins either Declarativè or Optativè better approved by the Lord Primate neither of which come up close to the Church of England and the reason why The Church of England holdeth that the Priect forgiveth sins Authoritativè by a delegated not a soveraign power and that she so holdeth is affirmed by some learned men of the Church of Rome The benefit of Absolution from the hands of the Priest humbly desired and received by Doctor Reynolds at the time of his death The Church of England maintains a local Descent and the proof thereof The Church not altered in her judgement since the first making of that Article Anno 1552. as some men imagine The Lord Primate goes a different way from the Church of England and the great pains by him taken to make it good A transition to the nine Articles of Lambeth THe difference between the Church of England and the Lord Primate in the point of the Sabbath we have shewed already and well it were if he differed from the Church of England

not to be spoken of because it could not be concealed from those who lived most retiredly If either the Lord Primate or Sirmondus the Jesuite could infer from hence that the word Sabbatum was used by Apollinaris to signifie or denote our Christian Festivities much less the Sunday or Lords day I shall miss my mark They say it is a sign of ill luck for a man to stumble at the threshold and never was such a stumble made by a man of learning in the first beginning of a work for clearly Sabbatarius luxus relates not to the Lords day nor the other Festivals but is there used proverbially to signifie that excess and riot which that King used at his Table on the dayes aforesaid The proverb borrowed from the Jewes and the riotous feastings on the Sabbath It s true the Jews did commonly fast till noon upon their Sabbath till the devotions of the morning were complete and ended on which account they tax the Disciples of our Saviour for eating a few ears of Corn on the Sabbath day Matth. 12. 2. but then it is as true withal that they spent all the rest of the day in their riotous feastings not onely with plenty of good cheer but excess of wine In which regard whereas all other marketing was unlawful on the Sabbath dayes there never was restraint of selling Wine the Jews believing that therein they brake no Commandment Hebraei faciunt aliquid speciale in vino viz. quòd cùm in Sabbato suo à caeteris venditionibus emptionibus cessent solum vinum vendunt credentes se non solvere Sabbatum as Tostatus hath it And for the rest of their excesses Saint Augustine telleth us that they kept the Sabbath onely ad luxuriam ebrietatem in rioting and drunkenness and that they rested onely ad nugas luxurias suas to luxury and wantonness they consumed the day languido luxurioso otio in an effeminate slothful ease and finally did abuse the same not onely deli●iis Judaicis in Jewish follies but ad nequitiam even to sin and naughtiness Put altogether and we have luxury and drunkenness and sports and pleasures enough to manifest that they spared not any dainties to set forth their Sabbath Tertullian hath observed the same but in fewer words according to his wonted manner who speaking of the Jewes in his Apologeticum adversus Gentes Cap. 16. hath told us of them that they did Diem Saturni otio victui decernere devote the Saturday or Sabbath unto Ease and Luxury But before either of them this was noted by Plutarch also an Heathen but a great and grave Philosopher who layes it to their charge that they did feast it on their Sabbath with no small excess but of wine especially and thereupon conjectureth that the name of Sabbath had its original from the Orgies or feasts of Bacchus whose Priest used often to ingeminate the word Sabbi Sabbi in their drunken ceremonies From whence we have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to triumph dance or make glad the countenance And from hence also came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sirname of Bacchus or at the least some Son of his mentioned in Coelius Rhodiginus as is observed by Dr. Prideaux in his Tract De Sabbato This said the meaning of Apollinaris will be onely this that though Theoderick kept a spare Table on the other dayes yet on the Festivals of the Church he indulged unto himself a kind of Sabbatarian luxury that is to say such riotous feasting and excess as the Iewes used upon their Sabbath Nothing in this to prove that the word Sabbatum was used by any approved Writer for the space of a thousand years and upward to signifie either the Lords day or any of the Christian Festivities as the Lord Primate would sain have had it which notwithstanding partly by the diligence of our Sabbatarians and their active Emissaries and partly by the ignorance of some and the easiness of the rest of the people the Sunday or Lords day is generally called by no other name then by that of the Sabbath he who shall call it otherwise then the vulgar do being branded commonly with profaneness or singularity And yet if any of these fine fellows should be asked the English of the Latine word Sabbatum they could not chuse but answer that it signified the seventh day of the week or the Saturday onely Or if they should every Clerk Notary and Register in the Courts of Judicature would deride them for it who in drawing up their Processes Declarations Entries Judgements and Commissions never used other Latine word for Saturday but Dies Sabbati as long as any of those forms were written in the Latine tongue And they continued in that tongue till toward the later end of the late long Parliament in which it was ordered that all Writs Declarations and other legal instruments of what kind soever should be made in English the readiest way to make all Clerks Atturnies Registers c. more ignorant of Grammar learning then they were before SECT II. The Lord Primates judgement of the Sabbath delivered in two Propositions His first Proposition for setting apart some whole day for Gods solemn worship by the Law of Nature found both uncertain and unsafe no such whole day kept or required to be kept by the Jewes or Gentiles His second Proposition neither agreeable to the School-men or the Sabbatarians nor grounded upon Text of Scripture He reconciles himself with the Sabbatarians by ascribing an immutability to a Positive Law but contrary therein to the first Reformers and other learned men of the Protestant and Reformed Churches He founds the Institution of the Sabbath on Genesis 2. An Anticipation or Prolepsis in that place of Gen. maintained explicitly by Josephus and many of the most learned of the Jewish Rabbins as also by Tostatus and his followers amongst the Christians implicitly by those who maintained that the Sabbath was not instituted in the first beginning The like Anticipations frequent in the holy Scripture and justified by many of the Ancient Fathers and not a few learned men of the later times The Sabbath not a part of the Law of Nature BUt now before we can proceed to such other passages which the Lord Primate hath excepted against in History of the Sabbath either by name or on the by it will be necessary that we know his own Judgement and Opinion in the ground of this Controversie as well concerning the morality of the fourth Commandment as the true ground and institution of the Sabbath And to find that we must consult his Letter to Mr. Ley in which he telleth us That for his own part he never yet doubted but took it for granted that as the setting of some whole day apart for Gods solemn worship was juris Divini naturalis so that this solemn day he means the Sabbath should be one in seven was juris Divini positivi