sense it is not in force at all for both Lawyers say and reason it self shews that a law is no longer in force then the words of it are in force at least those that contain the substance of it Laud The Primitive Church kept both the Sabbath and the Lords day till the time of the Laodicaean Council about 300 years after Christs Nativity and almost in every thing made them equal and therefore did not esteem the Lords day to be substituted in the place of the obliterated Sabbath but a Feast celebrated by great reason and perpetual consent without Precept or necessary Divine injunction Gr. Ex. part 2. p. 119. Pacif. There are in the few words by you uttered certain things that you must pardon me if I cannot presently close with 1. You say that the Primitive Church till the Laodicaean Council kept both the Sabbath and the Lords Day Quanta est haec propositio Do you mean that the whole Primitive Church did so that will be hard if not impossible to prove for the Books that are come to our hands have neither declared nor do they pretend to declare what all the Churches of Christ did nay it appears from Socrates that the Roman and Alexandrian Church kept not the Saturday at all as I think is acknowledged by Dr. Heylin himself Part. 2. But dato sed non concesso that there had been such an universal custom of observing both dayes how doth it hence follow that the Lords Day was not substituted in the place of the obliterated Sabbath Would you argue that Baptism came not in the place of Circumcision because to gain over the weak Jews they used Circumcision for some season They might use the Saturday as a meeting day that by complying with the Jews and Proselytes they might obtain familiar access and gain opportunity to instruct them in the Christian Faith by reason that the people had been accustomed to meet together on that day Laud Ignatius would have both dayes observed the Sabbath first though not as would the Ebionites in a Jewish sort and after that the Lords Day which he so much magnifieth the better to abate that high esteem which some had cast on the Sabbath Hist. of Sab. Part. 2. p. 41. Pacif. I know the place you intend though you refer us not to any Epistle but you are not ignorant that Ignatius his Epistles are much corrupted and have been so accounted by all great Scholars who have impartially spent their judgement upon them this place particularly which you quote out of this Epistle to the Magnesi is depraved and if you will take the pains to consult either the old Latine Manuscript of Ignatius published by the Right Reverend Archbishop Usher or the Greek Edition published by Isaac Vossius which undoubtedly are the truest that ever were printed you will find no such thing can be drawn out of Ignatius as is by you inferred yea rather it will appear that Ignatius is against the keeping of the Saturday Sabbath at all Laud 'T is true that in some tract of time the Church in honour of Christs Resurrection did set a part that day on which he arose to holy exercises But this upon their own authority and without warrant from above that we can hear of more then the General warrant which God gave his Church that all things in it be done decently and in comely order Hist. Sab. Part. 2. p. 7. Pacif. Our Homily saith it plainly appears that Gods Will and Commandment is to have a solemn time and standing day in the week wherein the people should come together and have in rememberance his wonderful benefits Part. 2. p. 125. And that the Apostolical Church would not change the day from the seventh to the first without authority and Commission from Christ so to do is certain enough 'T is to me sufficient that the Lords Day is of Divine Institution whether immediate by Christ or mediate by his Apostles and that it is of Divine Institution one of these wayes is I take it easily proved by Antiquity and Reason The Homilie entitled De Semente hath these plain words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} This testimony is made use of by Archbishop Usher for the purpose to which I bring it Laud Neither the Author whom he cites nor the authority by him cited will evince the point 1. The Author will not do it the Homily being supposed by the Learned not to have been writ by Athanasius but put into his Works by some that had a mind to entitle him to it 2. The authority or words cited will not do it though at first fight they seem to come home to make proof of it for the words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} are to be understood not as if the Translation of the day were made by his commandment but on his occasion the Resurrection of our Lord upon that day being the principal motive which did induce his Church to make choice thereof for a day of Worship Res. Pet. Pacif. Do you make this gloss upon the words in jest or earnest Do you really think that the meaning of of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is this that the Church did translate the day with relation to Christs Resurrection Laud Yes for otherwise the false Athanasius whosoever he was must cress and contradict the true who having told us that it was commanded at the first that the Sabbath should be observed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in memory of the accomplishmrnt of the Worlds Creation ascribes the Institution of the Lords Day to the voluntary usage of the Church of God without any Commandment from our Saviour {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. We celebrate saith he the Lords Day as a memorial of the beginning of the new Creation which is plain enough Resp. Pet. p. 7. Pacif. The words you refer to I acknowledge to be found in Athanasius de Circum Sabbatho and confess them to be plain enough but neither plain enough nor plain at all for the evincing of that for which you produce them for how doth it follow that if Athanasius say {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that he must mean we celebrate the Lords Day by the voluntary usage of the Church without any Commandment from our Saviour may we not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} though there be a Divine Institution of the day But for satisfaction in these points Irefer any indifferent person to what is said by Mr. P. Caw in Sabbat Rediv. fourth Part. Laud What shall we think of Knox and whittingham and their fellows who in their Letter to Calvin depart from the Constitution Ordinance and Practice of the Apostles and Apostolick men and call not this day the Lords Day or Sunday but with the Piety of Jeroboam make such a day of it as they have devised in own their hearts to serve their own turn and Anabaptizing
of it after the mind of some Jew hired to be their God-father call it the Sabbath This name Sabbath is not a bare name or like a spot in their fore-heads to know Labans sheep from Jacobs but indeed it is a mystery of iniquity intended against the Church Others also for the plots sake must uphold the name of Sabbath that stalking behind it they may shoot against the Services appointed for the Lords Day Hence it is that some for want of wit too much adore the Sabbath as an Image dropt down from Jupiter and cry before it as they did before the Golden Calf This is an holy day to the Lord whereas indeed it is the Great Diana of the Ephesians as they use it whereby the minds of their Proselytes are so perplexed and bewitched that they cannot resolve whether the sin be greater to bowl shoot or dance on their Sabbath then to commit murther c. All which doubts would soon be dissolved by plucking off the Vizzard of the Sabbath from the face of the Lords Day which doth as well and truly become it as the Crown of Thorns did the Lord himself This was plotted to expose him to damnable derision and that was plotted to impose on it detestable Superstition yet they will call it a Sabbath presuming in their zealous ignorance guiltful zeal to be thought to speak the Scripture phrase when indeed the dregs of Asded flow from their mouth With us the Sabbath is Saturday and no day else No ancient Father nay no learned man Heathen or Christian took it otherwise from the beginning of the world to the beginning of their Schism in 1554. Dr. Pocklington Sunday no Sabbath p. 7. 13 21 22. compared Pacif. Here 's bitterness enough and though it be expresly directed against none but Puritans yet must it needs redound on the Church of England who in her Homilies gives the Lords Day the name of Sabbath as also sundry of her most eminent sons have done But whereas you say so confidently thatno learned man till 1554 ever called any other day but Saturday by the name of Sabbath you must give me leave to question whether your reading be so great that you have perused all learned men since the beginning of the world till 1554. For I can in my little reading produce a considerable Author who lived in the 4th Century and another who lived in the beginning of the 12th Century who both call the Lords Day a Sabbath and how many others have done so neither you nor I without more search then such a thing is worth shall be able to say but it is to little purpose to contend about a name or word provided we be agreed in the thing and this I am sure of that our Church in the Homily for the time and place of worship commends and enjoyns the Lords Day to be kept as a Sabbath with rest from all week-day and worldly labours and to be spent wholly in the service of God and of this I think none can doubt who comes to the reading of that Homily unprejudiced Laud In that Homily it is thus Doctrinally resolved Albeit this Commandment of God doth not bind Christian people so straightly to observe and keep the other Ceremonies of the Sabbath day as it was given unto the Jews as touching the forbearing of work or labour in time of great necessity and as touching the precise keeping of the seventh day after the manner of the Jews yet notwithstanding whatsoever is found in the Commandment appertaining to the Law of Nature as a thing most godly most just and needful to the setting forth of Gods glory it ought to be retained and kept of all good Christian people Dr. Heyl. Res. Pet. Pacif. These words do indeed occur in that Homily but mark the words that follow therefore by this Commandment we ought to have a time as one day in the week wherein we ought to rest yea from our lawful and needful works Doth not the Church here resolve that by vertue of the fourth Commandment Christians ought to observe one day in seven and that with cessation from lawful and needful works and this is if not the all yet the most that Puritans contend for Laud It is here said that there is no more of the fourth Commandment to be retained and kept of good Christian people then whatsoever is found in it appertaining to the Law of Nature but there is nothing in the fourth Commandment but that sometime be set apart for Gods publick Service the Precept so far forth as it enjoyns one day in seven or the seventh day precisely from the Worlds Creation being avowed for ceremonial by all kind of Writers Dr. Heyl. 245. Hist. Sabba p. 2. p. 245. Pacif. It is not said that there is no more to be retained and kept of good Christians but what is required of the Law of Nature this only is said that whatever is of the Law of Nature that is to be retained c. Now Logick tells us that these Propositions are heavenly wide and the Homily sufficiently implyeth that the Precept so far as it enjoyneth one day in seven was not an utter Ceremony for it saith that we by vertue of that Precept are bound to have a time as one day in seven Laud 'T is not said that we should spend the day wholly in heavenly exercises for then there were no time allowed us to eat and drink which are meer natural employments but that we give our selves wholly that is our whole selves body and soul to the performance of those heavenly exercises which are required of us in the way of true Religion and Gods Publick Service Sab. Hist. Part. 2. p. 247. Pacif. What a strange gloss is this you say it was Ceremonial that one day of seven be spent wholly Why do you not also argue that there was not any such Law given to the Jews because then there would no time have been allowed for eating and drinking Works of natural necessity do consist and alway did consist with the Sanctification of the Day of Rest and whereas you say the Homily doth only require that for the time appointed to Gods Publick Worship we wholly sequester our selves from all worldly business I believe you do not think that is all the meaning of the Homily for are not the words plain Gods obedient people should use the Sunday holily and rest from their common and dayly business and also give themselves c. The Sunday not a part of it should be used holily and with rest from common dayly business But what do I trouble my self about this had the Homily said just the whole day you would also have found out some evasion as you do for St. Chrysostomes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Part. 2. p. 80. We will proceed to the Commandments of the 2d Table the sum of which is comprised in those words Thou
printed what he did in this matter and if Dr. Ham who so much decryeth any thing that hath but the appearance of bitterness in others can not only brook but also admire the writings of Dr. Heylin notwithstanding all the bitterness that is in them I must needs say that Ployden is not the only man with whom the case doth alter for sure the tartness which he blameth in Dr. Owen is not comparable to that which runneth through all the veins of Dr. Heylins books But I must not count my self engaged to believe any thing of this nature till I see something testified under Dr. Ham his own hand then the world shall know who told the story Laud But the Doctor hopeth he hath made it appear that Calvinism was not the Native and Original doctrine of the Church of England though in a short time it overspread a great part thereof Pres. to His. Quin. Artic. Pacif. He may hope where no hope is and that he doth so in this particular Theophilus Churchman hath evinced in his Review of the Certam Epistolare which was bnt an Epitome of this Historia quin Artic. the Doctor all along using the very same shifts and almost the very same words in one book that he doth in the other and herein he doth but antiquum obtinere for so in his Resp. Pet. he tels the very same tale that he did in the History of the Sab. not vouchsafing to take any notice that two learned men had in print many years before answered all his Subterfuges And he that can thus bring an old book upon the Stage under a new Title and rob his former writings to fill up the bulk of his latter doth but declare that he hath got an itch of scribling which I am not so good a Physician as to be able to cure As for the indignities that he hath offered to the Belgick Churches I leave him to be chastized by the pens of some of their owm Members who will easily manifest that the Synod of Dort was not so ugly a creature as he hath made it and that the proceedings against the Remonstrants were neither unjust nor yet rigorous Mean while I refer the reader to what Hornebeck hath said in his Summa Contr. I must only take leave to say something in vindication of T. C. in throwing reproaches upon whom the Doctor is so very not only liberal but also profuse He tels us that the gentleman whom he did strive to prefer to Mag. was none of his blood T. C. never said that he was and that he was a singular good Scholar T. C. never denyed it As for Mr. Hickman he was one of the means of procuring him an exhibition of fifteen pound per annum to help towards his subsistence in the Universitie till he should be able to provide himself of some such place as might alone suffice to keep him But sure Dr. Heylin when he sought to bring in this his friend a friend I hope is relatum did not take the Colledge to be a nest of Cuckoos he would not sure have took a courtesie from Mr. Praesi if he had not judged him to have power sufficient to bestow it And had his friend been made Fellow of the Colledg he would sure for his sake have been so civil as not to have used so ugly a similitude Indeed if singing alway the same note and tune make a Cuckoo all the Cuckoos do not lodg at Mag. Colledge Next the Doctor labours to prove that it was no slander to say That the new Sabbath speculations of Dr. Bound had been more passionately embraced of late then any one Article of Religion here by Law established But this he proveth by such an argument as I perswade my self he himself takes not to have any colour of truth in it Because impunity is indulged by them to all Anabaptists Familists Ranters By them whom meaneth the Doctor if he mean by any that deserve the name of Calvinists his Conscience cannot but flie in his face if by them he mean the Souldiers whose violence prevailed so far as to seclude the Members of that Parliament which was if any the Presbyterian Parliament then his Argument must run thus The Souldiers many of whom are Anabaptists and Arminians all of them Anticalvinists have procured impunity to Familists Ranters Quakers and yet not for those who transgress the Laws about the Sabbath therefore the Calvinists are more zealous about the Sabbath speculations then about any one Article of Religion by Law established If the world will be cheated with such arguments let it be cheated yet dare not I imitate the Doctour in despising of authority or speaking evil of dignities I dare not leave it in print That the Justice used cursed rigor who made a Victualler pay ten shillings for selling a half-penny loaf to a poor man in time of Sermon I rather think it was cursed rigor to Excommunicate Mr. Paul Bains for withdrawing to drink a little Wine or Beer after he had spent himself in Preaching a Sermon yet this I find practised The Doctor next proceedeth to make some Apology for his calling himself His Majesties Creature and the workmanship of his hands One while he seems to say no such thing dropped from his Pen another while that if it had the expression might have been justified He hath been told where and by whom it was averred that he did use those expressions I only now tell him The Gentleman was fasting when he so said and that M. C. Bursery is not a place in which men are or I hope ever were suffered to inflame themselves with wine and strong drink so as to make them talk that which they would be ashamed to own afterwards As to the expression it self I had well hoped that if a Courtier could have stooped so low in flattery yet no Divine whose work is to be Kings remembrancer that they are but Mortal Creatures and Creeping Dust durst have used any such language if the Doctor dare he shall pardon me if I do not take him to be the tenderest Conscienced Theologue in Christendome As for what concerneth Dr. Barlow I say but this That both Mr. John Martin Fellow of C. C. C. Ox. and also Dr. Henry Wilkinson will witness that Mr. Sparks did assert all that to be truth which T. C. hath published and that Mr. Sparks was both a learned man and a good man all the University will witness but as for the aged person who related this to Mr. Sparks he either is or very lately was alive In a word the book written by T. C. never was answered never will be answered except by such an Animal as M. O. whose eyes Mr. P. and Dr. Heylin have put out that he might the more easily grind in their mill The book was made by one whom the Vic. of Oxon loves and respects and that a sheet or two were printed ar London was by the Authors own consent meerly to avoid that clamour which else the Dr. might have raised upon the Vice who loveth not to meddle with those Salamanders that are never in their Element but when they are in the fire of contention The Doctor complaineth much of ribaldry obscenity c. but let him first pull out the beam that is in his own eye Loripedem rectus derideat AEthiopem Albus There 's a pretty story of a Cardinal and the Abbot of Fulda travelling together towards Ulma either of them attended with 30. horsemen compleatly armed My Lord saith the Cardinal do you think St. Bennet who was the Author of your Order went thus attended The Abbot presently replyed upon him and demanded If St. Peter ever rode in that state as his Fatherhood did If Dr. Heylin blame T. C. for one unseemly passage and that 's all he can charge him with which had been expunged also had not the Impression been so suddenly took off the Stationers hand T. C. will not be at a loss to find one as bad or far worse to lay in the Doctors dish I must spare neither and therefore say They both have so worded matters now and then that they have reason to beg the charity of men to excuse them and the mercy of God to pardon them and that the world may learn by their example more to mind the Doctrine which is according to godliness and less and more rarely to engage in Controversies is the prayer of The Lords most unworthy creature March 20. 1659. FINIS Meipsum invenio Bell de ver. Dei lib. 3. cap. 10. See worse language than this in the writings of Dr. Heylin and Mr. Tho. P. Vide C. P. Part. 1.