Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	commandment_n	day_n	sabbath_n	4,473	5	9.9336	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86287	Extraneus vapulans: or The observator rescued from the violent but vaine assaults of Hamon L'Estrange, Esq. and the back-blows of Dr. Bernard, an Irish-deane. By a well willer to the author of the Observations on the history of the reign of King Charles.	Heylyn, Peter, 1600-1662.	1656 (1656)	Wing H1708; Thomason E1641_1; ESTC R202420	142,490	359

the not promoting of it to compell them to desert their Stations and abandon their livings in which their very vitality and livelihood consisted Fol. 127. Then which there could be nothing more uncharitably or untruly said This as he makes there the first project of exasperation which Archbishop Laud and his confederates of the same stamp pitched upon to let his professed Enemies feel the dint of his spirit so doth he call it in the King a profane Edict a maculating of his own honour and a sacrilegious robbing of God All which though afterwards left out declare his willingnesse to make both Prince and Prelates and the dependants of those Prelates the poor Doctor of Cosmography among the rest feel the dint of his spirit and pity 't was he was not suffered to go on in so good a purpose Our Author having intimated in the way of a scorn or j●ar that the Divinity of the Lords day was new Divinity at the Court was answered by the Observator that so it was by his leave in the Countrey too not known in England till the year 1595. c. The Observator said it then I shal prove it now and having proved it in the Thesis or proposition will after return answer to those objections which the Pamphleter hath brought against it And first it is to be observed that this new Divinity of the Lords day was unknown to those who suffered for Religion and the testimony of a good conscience under Henry 8. as appeareth by John Fryth who suffered in the year 1533 in a tract by him written about Baptism Our fore-fathers saith he which were in the beginning of the Church did abrogate the Sabbath to the intent that men might have an Ensample of Christian Liberty c. Howbeit because it was necessary that a day should be reserved in which the people should come together to hear the word of God they ordained in stead of the Sabbath which was Saturday the next day following which is Sunday And though they might have kept the Saturday with the Jew as a thing indifferent yet they did much better Next to him followeth Mr. Tyndall famous in those times for his translation of the Bible for which and for many of his Doctrines opposite to the Church of Rome condemned unto the flames ann● 1536. in the same Kings reign who in his Answer to Sir Thoma● More hath resolved it thus As for the Sabbath we be Lords over the Sabbath and may yet change it into Munday or into any other day as we see need or may make every tenth day holiday only if we see cause why neither was there any cause to change it from the Saturday but to put a difference between us and the Jewes neither need we any holy day at all if the people might be taught without it The same Doctrine publickly defended in the writings of Bishop Hooper advanced to the Miter by King Edward and by Queen Mary to the Crown the crown o● Martyrdome in a Treatise by him written on the Ten Commandements anno 1550. who resolves it thus We may not think saith he that God gave any more holinesse to the Sabbath then to the other daies For if ye consider Friday Saturday or Sunday in as much as they be daies and the work of God the one is no more holy then the other but that day is alwaies most holy in the which we most apply and give our selves unto Holy works No notice taken by these Martyrs of this new Divinity The first speaking of the observation of the Lords day no otherwise then as an institution grounded on their forefathers a constitution of the Church the second placing no more Morality in a seventh-day then in a tenth-day Sabbath and the third making all daies wholly alike the Sunday no otherwise then the rest As this Divinity was new to those godly Martyrs so was it also to those Prelates and other learned men who composed the first and second Liturgies in the reign of King Edward or afterwards reviewed the same in the first year of Queen Elizabeth anno 1558. in none of which there is more care taken of the Sunday then the other Holydaies no more divine offices performed or diligent attendance required by the old Lawes of this Land upon the one then on the other No notice taken of this new Divinity in the Articles of Religion as they were published anno 1552. or as they were revised and ratified in the tenth year after no order taken for such a strict observation of it as might entitle it unto any Divinity either in the Orders of 1561. or the Advertisements of 1565. or the Canons of 1571. or those which ●ollowed anno 1575. Nothing that doth so much as squint toward● this Divinity in the writings of any learned man of this Nation Protestant Papist Puritan of what sort soever till broached by Dr. Bound anno 1595. as formerly hath been affirmed by the Observator But because the same truth may possibly be more grateful to our Author from the mouth of another then from that of the ignorant Observator I would desire him to consult the new Church History writ by a man more sutable to his own affections and so more like to be believed About this time saith he throughout England began the more solemn and strict observation of the Lords Day hereafter both in writing and preaching commonly call'd the Sabbath occasioned by a book this year set forth by P. Bound Dr. in Divinity and enlarged with additions anno 1606. wherein the following opinions are maintained 1. That the Commandement of sanctifying every seventh day as in the Mosaical Decalogue is moral and perpetual 2. That whereas all other things in the Jewish Church were taken away Priesthood Sacrifices and Sacraments his Sabbath was so changed as it still remaineth 3. That there is a great reason why we Christians should take our selves as strictly bound to rest upon the Lords day as the Jewes were upon their Sabbath it being one of the moral Commandements where all are of equall authority lib. 9. sect 20. After this he goeth on to tell us how much the learned men were divided in their judgements about these Sabbatarian Doctrines some embraced them as ancient truths consonant to Scripture long disused and neglected now seasonably revived for the increase of piety others conceived them grounded on a wrong bottome but because they tended to the manifest advance of Religion it was pity to oppose them seeing none have just reason to complain being deceived into their own good But a third sort flatly fell out with these positions as galling mens necks with a Jewish yoke against the Liberty of Christians That Christ as Lord of the Sabbath had removed the rigour thereof and allowed men lawful Recreations that his Doctrine put an unequal lustre on the Sunday on set purpose to eclipse all other Holy daies to the derogation of the authority of the Church that this strict

necessary which some say he doth either they must accuse him of much inconstancy and forgetfulnesse or else interpret him with Rivet In Decalog as speaking of an Ecclesiastical custome not to be neglected non de necessitate legis divinae and not of any obligation layed upon us by the Law of God Neither is he the only one that hath so determined Simler in Exod. 20. hath said it more expresly Quod dies una cultui divino consecratur ex lege naturae est quod autem haec sit septima non octava nona aut decima juris est divini sed ceremonialis That one day should be set apart for Gods publick worship is the Law of nature but that this day should be the seventh and not the eighth ninth or tenth was not of divine appointment but ceremonial Aretius Loc. 55 also in his common places distinguished between the substance of the Sabbath and the time thereof The substance of it which was rest and the works of piety being in all times to continue tempus autem ut septimo die observetur hoc non fuit necessarium in Ecclesia Christi but for the time to keep it on the seventh day alwaies that was not necessary in the Church of Christ So also Francisc Gomarus that great undertaker against Arminius in a book written purposely De origine institutione Sabbati affirms for certain that it can neither be made good by the Law of Nature or Text of Scripture or any solid argument drawn from thence unum è septem diebus ex vi praecepti quarti ad cultum Dei necessario observandum that by the fourth Commandement one day in seven is of necessity to be dedicated to Gods service And Rivet as profest an enemy of the Remonstrants though for the antiquity of the Sabbath he differeth from the said Gomarus yet he agreeth with him in this not only making the observance of one day in seven to be meerly positive as in our first part we observed but laies it down for the received opinion of most of the reformed Divines Vnum ex septem diebus non esse necessario eligendum ex vi praec●pti ad sacros conventus celebrandos in Exod. 20. p. 190. the very same with what Gomarus affirmed before So lastly for the Lutheran Churches Chemnitius makes it part of our Christian Liberty quod nec sint allegati nec debeant alligari ad certorum vel dierum vel temporum observationes opinione necessitatis in Novo Testamento c. That men are neither bound nor ought to be unto the observation of any daies or times as matters necessary under the Gospel of our Saviour Though otherwise he account it for a barbarous folly not to observe that day with all due solemnity which hath for so long time been kept by the Church of God Therefore in his opinion also the keeping of one day in seven is neither any moral part of the fourth Commandement or parcel of the Law of Nature As for the subtle shift of Amesius Medull Theolog l. 2. 15. finding that keeping holy one day in seven is positive indeed sed immutabilis plane institutionis but such a positive Law as is absolutely immutable doth as much oblige as those which in themselves are plainly natural and moral it may then serve when there is nothing else to help us For that a positive Law should be immutable in it self and in its own nature be as universally binding as the moral Law is such a piece of learning and of contradiction as never was put up to shew in these latter times But he had learnt his lirry in England here and durst not broach it but by halves amongst the Hollanders 7 For the next Thesis that the Lords day is not founded on divine Commandement but the Authority of the Church it is a point so universally resolved on as no one thing more And first we will begin with Calvin who tels us Institut l. 2. c. 8. n. 3. how it was not without good reason that those of old appointed the Lords day as we call ●it to supply the place of the Jewish Sabbath Non sine delectu Dominicum quem vocamus diem veteres in locum Sabbati subrogarunt as his words there are Where none I hope will think that he would give our Saviour Christ or his Apostles such a short come off as to include them in the name of Veteres only which makes it plain that he conceived it not to be their appointment Bucer resolves the point more clearly in Mat. 12. Communi Christianorum consensu Dominicum diem publicis Ecclesiae conventibus ac requieti publicae dicatum esse ipso statim Apostolorum tempore viz. That in the Apostles times the Lords day by the common consent of Christian people was dedicated unto publick rest and the Assemblies of the Church And Peter Martyr upon a question asked why the old seventh day was not kept in the Christian Church makes answer That upon that day and on all the rest we ought to rest from our own works the works of sin Sed quod is magis quam ille eligatur ad externum Dei cultum liberum fuit Ecclesiae per Christum ut id consuleret quod ex re magis judicaret nec illa pessime judicavit c. in Gen. 2. That this was rather chose then that for Gods publick service that saith he Christ left totally unto the liberty of the Church to do therein what should seem most expedient and that the Church did very well in that she did prefer the memory of the Resurrection before the memory of the Creation These two I have the rather thus joyned together as being sent for into England in King Edwards time and placed by the Protector in the Universities the better to establish Reformation at that time begun and doubt we not but that they taught the self-same Doctrine if at the least they touched at all upon that point with that now extant in their writings At the same time with them lived Bullinger and Gualter two great learned men Of these the first informs us Hunc diem loco Sabba●i in memoriam resurgentis Domini delegisse sibi Ecclesias in Apoc. 1. That in memorial of our Saviours Resurrection the Church set apart this day in the Sabbaths stead whereon to hold their solemn and religious meetings And after Sponte receperunt Ecclesiae illam diem non legimus eam ullibi praeceptam That of their own accord and by their own authority the Church made choice thereof for the use aforesaid it being no where to be found that it was commanded Gualter in Act. Apost Hom. 13 more generally that the Christians first assembled on the Sabbath day as being then most famous and so most in use But when the Churches were augmented Proximus à Sabbato dies rebus sacris destinatus the next day after the Sabbath was designed to those holy uses If not before then

power of Kings could do nothing lawfully but what they do with their assistance and by their consent What saith the Pamphleter to this marry he hopes for he still saves himself by hoping that no man of any ingenuity can so much as question but that his politique Descendents imply Statute Laws which no King of England hath power to make without Common consent in Parliament Fol. 7. and that the text may speak agreeably to the words of this comment he hath foisted the word Laws into it where before it was not as may appear to any man who will be pleased to compare the Editions 2ly The Historian had affirmed for certain that Sir Robert Mansell as Vice-Admirall had an unquestionoble right of the chief conduct of that enterprize against the Spaniard upon the Dukes default For which being contradicted by the Observator grounding himself on the authority and common practice of our Kings in granting those commands to any as they see cause for it The Pamphleter stands stil to his former errour upon this ground that many men of wisdome and experience hold it for a Rule not only in this particular but in all such as have vicariam potestatem Fol. 7. But yet to make sure work withall he hath thrust these words as they thought into the text of his History and thereby made his own position that Sir Robert Mansell had an unquestionable right to the chief comduct in that enterprize to be the opinion of those many men of wisdome and long experience whom the comment points too New if we ask what these men were who thought so of it we find them in some lines before to be the Mariners men I confesse of long experience but of no great wisdome and such as better understand the Jurisdiction of their Masters-place than of the Vice-admiral of England and what such men as these may hold touching the Powers and privileges of such as have vicarium potestatem is so inconsiderable that I shall not trouble my self to insist more on it 3ly The Historian had declared that for Armianism the informations were very pregnant c. For which being blamed in many things by the Observator he puts off the odium from himself to Mr. Pym and the Committee for Religion professing that he only recited what that Committee declared as the product of their enquiries and with this answer he conceiveth he might easily avoid no less than 25 pages of the Observation Fol. 15. So he and that it may be thought so by the Reader too he hath thrice foisted in these words they said into that part of his Narrative which concerns this business as Fol. 97. l. 27. for Arminianisn they said informations were very pregnant c. and Fol. 98. l. 12 13. the hazard conceived from Rome c. flowed they said partly from the uncontrouled publishing of severall points tending and working that way and ibidem ●ine 19 20. the greatest danger was from Popery direct and from this the danger they said appeared very great c. Here have we dicnnt ferunt aiunt these words they said no lesse than thrice in half a leaf foisted in the text to make it suitable to the Pamphlet And we had a praedicant in it too that you may see I have still some smattering of my Grammar an accusation of some men for their uncontrouled preaching of several points tending and warping towards Popery though now upon an admonition from the Observator he hath turned preaching into publishing as appears fol. 98 line 14. guided thereto by the illustration of his comment and a desire to do some right to Doctor Cozens which I thank him for whom he had formerly accused for preaching many things which warped towards Popery but now agreeth so far with the Observator as to excuse him from publishing and direct Popery in his Hours of Prayer 4. The Observator had declared that the Primate had conceived a displeasure against the Lord Deputy for abrogating the Articles of Religion established by the Church of Ireland and setling in their place the Articles of the Church of Enggland to which the Pampleter replyeth that the Articles of Religion established in the Church of Ireland were never abrogated though those of England were received and approved by that convocation Fol. 42. For proof whereof he hath produced a Certificate under the hands of Doctor Barnard and one Samuel Pullain whose title and degree I know and therefore am not to be blamed if I give none to him Whether this Superinduction of the Articles of the Church of England amount not to an abrogation of those of Ireland shall be considered of hereafter in that Chapter which concerns Armianism Now I shall only tell you this that whereas our Author had it thus in his first Edition Fol. 132 viz. that in the Synod assembled in Ireland the body of Articles formed by that Church Anno 1615. were repealed and in their places were substituted the thirty nine Articles of the Church of England Now to conform his text to the former Comment he hath left out the word repealed in his new Edition Fol. 137. and tells us a clean contrary story to that before which shall be looked upon in the place before mentioned as more proper for it And so I close this Chapter intended chiefly for the justication of the Observator and the retorting of some Foistings on the Authors head withall confuting many of the Pamphleters Answers which could not be so well considered of in an other place CHAP. III. The affairs of the two Kings considered Of the impowering or not impowering the Earl of Bristol by Letters of Proxie The Proxie granted to the King of Spain and Don Charles his Brother Our Author qualifieth the word ever to make it serve his turn and yet cannot do it The Letter of Philip the 3. to Olivarez nothing contained in it against the restoring of the Palanate but the contrary rather King James communicated not with the Parliament in the Breach with Spain our Author pleadeth a Demonstration but produceth none Our Authors nicety between taking Coach to and for White-hall and the vanity of it Some solid Grandure contributed to the throne of Kings in their Coronations His Catholick Majesty how concerned in our Authors scoffs That heretofore some Kings in Spain have been Crowned and anointed though of late those ceremonies be disused and upon what reasons The Pamphleters weak defences for our Authors mistake about taking the Great Seal from the Bishop of Lincoln and the Observator justified as to that particular Our Authors Annuating and Superannuating in his Temporalities His Superannuating or subtertriennuating rather in the ●ynod of Do●t how weakly justified and excused The Observators running leap made good and his Reasons for it A transition to the following Disputes about the Sabbath or Lords day WEE are now come to the main body of the Pamphlet in which we shall begin and good reason for it with such particulars