and brought so much trouble and encumbrance on the English Clergy as gave them neither list nor leisure to answer all impertinent scribbles which by the liberty of that time and the audaciousnesse thereby prompted unto severall men did break out upon them Securi de salute de gloria certemus as you know who said Men have small edge to fight for honour and undertake unprofitable and fruitlesse quarrels when unsecure of life and safety and all things else which are most near and dear unto them But secondly taking it for granted that some men were at leisure to attend those services how may we be assured that there was any thing in the book which was worth the answering or that any credit could be gotten from the work or Author For it is possible enough that every man might not have such opinion of you as you say the Observator had who did therefore if you judge aright of his intentions professe an high esteem of your parts and person only to make the world believe that you were worthy the overcoming And if they did not think so of you they had all the reason in the world to decline a combate ubi vincere inglorium esset atteri sordidum in which to overcome or to be conquered is like inglorious But whatsoever opinion the Observator had of you you have not the like opinion of his Alter idem the Doctor in Cosmography as you please to taunt him whom you accuse for forging and falsifying a Record so boldly the modest Gent. will not say so impudently and that too not in an idle circumstance but in the grand concernment of a controversie with spight and calumny enough And why all this Marry say you in the second book and 6. Chapter of his History of the Sabbath published in the year 1636. he hath misreported the words of Pareus in putting down quomodo for quando adding withall in vindication whereof he never attempted any thing as yet Fol. 24. This I confesse is grave crimen ante hoc tempus inaudiâ—um a grievous câ—ime the like to which was never charged upon him by his greatest enemies In answer whereunto I must tell you for him that being plundred of his Books and keeping no remembrances and collections of his Studies by him he cannot readily resolve what Edition he followed in his consulting with that Author He alwaies thought that Tenure in capite was a nobler and more honourable tenure then to hold by Copy and therefore carelesly neglected to commit any part of his readings unto notes and papers of which he never found such want as in this particular which you so boldly charge upon him Or were it so as you inform us both he and I have cause to wonder why our learned Author did not rather choose to confute that whole History of the Sabbath then spend his time in hammering some petit Tractate of which the world hath took no notice that being a work which might have rendred him considerable and made more noise then all the Geese in the Capitol to the awakening of the dull Doctor and the drowsie Clergie or if he thought this task too great and the burden too heavie for his shoulders why did he let these falsifyings and forgings slâ—p 20 years together and never call to an accompt for it till this present time when it may justly be supposed that not your zeal unto the truth but secret malice to his person did exâ—ort it from you Thirdly I am required to tell you that if there be such a mistake in the citation which he more then doubts it was not willingly and wilfully committed by him and therefore not within the compasse of those forgings and falsifyings which you tax him with For he would fain know cui bono or cui malo rather to what end whether good or bad he should use those forgings or falsifyings in that Author when he was compassed about with a cloud of witnesses attesting positively and plainly to the point in hand or what need there should be of practising on Pareus to appear fair for him when more then a whole Jury of learned and Religious men as learned and as good as he had given up their verdict in the case Now that this may appear to be so indeed and that withall the Reâ—der may understand the true state of the Question I will lay down that Section which the Pamphleter doth refer us to together with the next before it and the next that followes and so submit the whole controverâ—ie to his better judgement This only is to be premised that the 5. section shews that the Reformators found great fault both with the new Doctrine of the Papist about the natural and inherent holinesse which they ascribe to some daies above the rest and the restraints from Labour on the Lords day and the other holy daies upon which it followeth in these words viz. 6 Indeed it is not to be thought that they could otherwise resolve and determine of it considering what their Doctrine is of the day it self how different they make it from a Sabbath day which doctrine that we may perceive with the greater ease we will consider it in three propositions in which most agree 1. That the keeping holy one day of seven is not the Moral part of the fourth Commandement or to be reckoned as a part of the Law of Nature 2. That the Lords day is not founded on divine Commandement but only on the authority of the Church And 3. That the Church â—ath still Authority to change the day and to transfer it to some other First for the first it seems that some of Rome considering the restraints before remembred and the new Doctrine thence arising about the natural and inherent holinesse which one day had above another had altered what was formerly delivered amongst the Schoolmen and made the keeping of one day in seven to be the Moral part of the fourth Commandement This Calvin Instit l. 2. c. 8. 11. 34. chargeth them withall that they had taught the people in the former times that whatsoever was ceremonial in the fourth Commandement which was the keeping of the Jewes seventh day had been long since abrogated Remanere vero quod morale est nempe unius diei observationem in hebdomade but that the moral part thereof which was the keeping of one day in seven did continue still Which what else is it as before was said then in dishonour of the Jewes to change the day and to affix as great a sanctity thereunto as the Jewes ever did As for his own part he proâ—esseth that howsoever he approved of the Lords day meetings Non tamen numerum septenarium ita se morari ut ejus servituti ecclesias astringeret yet stood not he so much for the number of seven as to confine the Church unto it If Calvin elsewhere be of another minde and speak of keeping holy one day in seven as a matter
as for Vrsine he makes this difference between the Lords day and the Sabbath Catech qu. 103. 2. That it was utterly unlawful to the Jewes either to neglect or change the Sabbath without expresse commandment from God himself as being a ceremonial part of divine worship but for the Christian Church that may design the first or second or any other day to Gods publick service so that our Christian liberty be not thereby infringed or any opinion of necessity or holinesse affixt unto them Ecolesia vero Christiana primum vel alium diem tribuit Ministerio salva sua libertate sine opinione cultus vel necessitatis as his words there are To these adde Dietericus a Lutheran Divine who though he makes the keeping of one day in seven to be the Moral part of the fourth Commandment yet for that day it may be Dies Sabbati or Dies Solis or Quicunque alius Sunday or Saturday or any other be it one in seven Som. 17. post Trinit And so Hospinian is perswaded Dominicum diem mutare in alium transferre licet c. That if the occasions of the Church do so require the Lords day may be changed unto any other provided it be one of seven and that the change be so transacted that it produce no scandal or confusion in the Church of God Nay by the Doctrine of the Helvetian Churches every particular Church may destinate what day they please to Religious Meetings to publick prayers Preaching the Word and Ministring the Sacraments For so they gave it up in their confession cap. 2. Deligit ergo quaevis Ecclesia sibi certum tempus ad preces publicas Evangelii praedicationem nec non Sacramentorum celebrationem And howsoever for their own parts they kept that day which had been set apart for those holy uses even from the time of the Apostles yet that they conceived it free to keep the Lords day or the Sabbath Sed Dominicum non Sabbatum libera observatione celebramus Some Sectaries since the Reformation have gone further yet and would have had all daies alike as unto their use all equally to be regarded And reckoned that the Lords day as the Church continued it was a Jewish Ordinance thwarting the Doctrine of S. Paul who seemed to them to abrogate the difference of daies which the Church retained This was the fancie or the frenzie rather of the Anabaptist taking the hint perhaps from something which had formerly been delivered by some wiser men and after them of the Swinckfieldian and the Familist as in the times before of the Petro-Brusians and if Waldensis wrong him not of Wicklef also By this it will appear that the Doctor had no reason to forge and falsifie Pareus as the Pamphleter saith he did when the whole current of Protestant and reformed Divines do affirm that point for which Paraeus is produced A greater vindication needs not in a case so clear and sooner had this vindication been made if this foul charge had sooner come unto his ears The Pamphleter findes fault with the Observator in that he did not viva voâ—e by conference or by letters hint those mistakes to him which were found in his History as fit considerations for a second impression Fol. 44. The Dr. findes the same fault in him by whom he stands accused of forging and falsifying a Record and thinks it would have represented him to be a man of more Christian yea moral principles to have given him a private admonition touching that mistake if it prove such upon the search of all Editions then lay so soul a charge upon him in so great a controversie By this it also will appear 1. That in the judgement of the Protestant Divines the sanctifying one day in seven is not the moral part of the 4. Commandement 2. That the Lords day hath no other ground on which to stand then the Authority of the Church And 3. That the Church hath power to change the day and to transfer it to some other Crack me these nuts my most learned sir and when you have broke your teeth about them as I doubt you will throw me your never-yet-answered piece of 640. and if the Doctors eyes and leisure will not serve to do it 't is ten to one but I will finde some friend or other that shall kick you an Answer CHAP. V. Our Authors opinion touching the Divine right of Episcopacy and his intention doubted in it Bishops and Presbyters not alwayes of equivalent import in Holy Scripture Proofs that the word Bishop in the first of Tim. c. 3. is taken properly and restrictively drawn 1. From the word there used in the singular number 2. From his fitness for Government 3. From the Hospitality required in him And 4. From his being no Novice but of longer standing in the Church Presbyters there included under the name Diaconi more properly in that place to be rendred Ministers The like acceptions of the word in other places Proofs that the Author speakes his own opinion under that of others 1. From the word Asserted which is here explained 2. From some passages in the published and unpublished sheets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not rendred Senior as the Pamphleter would fain have it in all learned Authors The word Presbyter fitter to be used then Elder in our English Translations Mr. Selden no good friend to Bishops and the reason why The reason why King Charles his Testimony in behalf of Episcopacy was not produced by the Observator The Pamphleters rage for being said to make Episcopacy but a thing of indifferency That so he must be understood proved from the History it self and the weak arguments brought by the Pamphleter to the contrary An Answer to those Arguments HAving thus vindicated the Declarations of the two Kings about lawfull Sports satisfied the objections of the Pamphleter and cleared the Dr. from the forgings and falsifyings so maliciously imputed to him and therewithall layed down the true state of the Controversie touching the Lords day out of the writings of the most learned men of the Protestant and reformed Churches it is high time we should proceed to the rest that follows and free the Bishops and their Actions from those odious Calumnies which are charged upon them Our Author fol. 36. and 37. hath not unhandsomely stated the whole point of Episcopacy ascribing a Divine Right to it and thinks it as demonstrable out of Scriptures as any thing whatsoever not fundamentall That there was a Prelacy or Superiority of some one over other Presbyters within some certain Walks and Precincts that this Superiority was appointed by the very Apostles to be exemplary and to give law to succeeding times Concerning which and many other good expressions which follow after I may justly say as Bellarmine did of Calvin in another Case viz. Vtinam sic semper errasset would he had never erred otherwise then he doth in this Only I could have wished that for the better clearing of
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 jâ—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 annâ— 1536. in the same Kings reign who in his Answer to Sir Thomaâ— 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 oâ— 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 â—ollowed anno 1575. Nothing that doth so much as squint towardâ— 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
said Doâ—olosus versatur in generalibns that frauduâ—ent and deceitfull men keep aloof in generals that being a more saving way to preserve themselves from the danger of a â—tricter examination than if they should â—lescend to particular instances Nor do I â—hink our Author was indeed afraid of â—eing accused of I know not what had he â—mitted this calumniating of some of the Clergy as he seems to be but rather â—hat it had conduced very much to his â—onour either in leaving it quite out of â—he first Edition or suppressing it wholy â—n the second The third in course but first in order â—f these charges which he lays on â—he Dr. the Dr. of Cosmography in his â—aunting language is That Cosmograâ—hy was a work very proper for him there being none fitter to describe the world than he who all his life loved the world none like him None like him that were strange indeed what more Philargurous one of your fine words dear Sir and more addicted unto filâ—hy lucre than the Presbyterians according to your character of them in both Editions If so the Cavaliers will be ashamed of him and send him home to these men with whom you make him to agree in such base affections But good Sir do you speak in earnest hath he lost such a fair Revenue above 800 l. per annum in Ecclesiasticaâ— preferments 1000 l. at the least in Booksâ— Plate moveables for the testimony of a good conscience hath his poor temporaâ— estate been first brought under Sequestration under a Decimation since onlâ— for his adhesion to those sacred verities to which he hath been principled by education and confirmed by study and caâ— he be challenged notwithstanding foâ— loving the world all his life and loving iâ— in such a measure as no man like him theâ— Frange leves calamos scinde Thalia liâ—bellos in the Poets language It will bâ— high time for him to burn his books giâ— over his studies to abandon his formeâ— interess like a right time-server to assert none but saving truths as our Author doth and so to settle and apply himself to the love of the World indeed When the Pampleter shal give as great as many testimonies of his not loving the world as the Dr. can I may perhaps think fit to tell him that I am confident as many men not being Domestiques have eaten of the Doctors Bread and drunk of his Cup during the whole time of his constant House-keeping as ever did of his who objects this to him But being as it is the Doctor though a Doctor of Cosmography only may not unfitly use the words of a modern Poet and one that was a wit every inch of him as you know who said a little being altered in the close to make it fit and suitable to his purpose thus Have I renounc'd my faith or basely sold Salvation or my Loyalty for Gold Have I some former practice undertook By Poyson Shot sharp Knife or sharper look To kill my King Have I betray'd the State To Fire or Fury or some newer Fate If guilty in these kindes I am content To be thus branded for my punishment 4 The 2 charge laid upon the Doctor and the 4th in order is said to be the falsifying of the words of Pareus by changing quando into quomodo in the great businesse of the Sabbath which with the inference thereupon shall be considered of at full in its proper place Let the Reader keep it on account and when we come to that Chapter which relateth to the Sabbatarian Quarrels I shall quit that score 5. The 3 charge laid upon the Doctor and the fifth in course is a matter of fact viz. That having as all the world knoweth most insolently trampled and insulted upon the Bishop when he was down he no sooner heard of his inlargement but instantly he came creeping and cringing and crawling and crouching to him so servilely as made his Lordship merry with the uncouth sight and all this to stand his friend or at least not appear his foe at that time when that Doctor was in a most sorry plight A pretty Tale whether a Winter Tale or the Tale of a Tub â—is no matter now our Author having no ground for it but a trisâ—ing heresay without producing his Tales-master to make it good he only says that he hath been told told it by some credible persons but who those credible persons were is a great State-secret though many times it may so happen that credible persons may be over credulous and being such may be as forward in divulging incredible â—hings and consequently both may and doe mendacium dicere reâ—ort a thing that is not true though they think â—â—t be but since he hath desired the Reader courted him by the name of the Gentle Reader and conjured him if thou lovest me to put the Dr. to the question whether so or not I have accordingly asked the question am answered negatively no not a word true in all the â—able so that I might here end with these words of Cicero Quid mâ—nus est non dico Oratoris sed hominis quam id obâ—icere â—adveâ—sarâ—o quod si ille verbo negaver it longè progredi non possis A bare denial is a sufficient Answer to a groundlesse slander But since he layeth it home to the Observator and would gladly know of him whether so or no partly to satisfie in behalf of the Observator and partly to vindicate the Doctor from the scorns of contempt and laughter I shall lay down the whole story from his own mouth not only in reference to that Bishop but to the sorry plight which the Pamphleter telleth us he was in at the time of the supposed crouching and cringing The Reader if he please may passe it over as a thing impertinent being written principally to undeceive and disabuse our present Author who otherwise taking it as he doth many things else on the credit of Hear-say may give it some place in the next Edition of this famous History The most part of it being offered to the world already in the printed but unpublished sheets so often mentioned To him it only is intended and to him thus dedicated Sed tibi quando vacat quando est jucunda relatu Historiam prima repetens ab origint pandam That is to say Your leasure serving and the story fit From the beginning I will open it Know then that the Doctor having done his service to the King at the opening of his last Parliament Novemb. 3. An. 1640. retired himself into the Country that being far off and out of sight he might the lesse provoke the indignation of some turbulent men who were resolved to bear all down that stood before them Not startled with the stones thrown at him in the Speeches of Sir Benjamin Rudyard and some others he continued there till the news that Dr. Bastwick Mr. Burton and Mr. Prynne were sent for from their several Prisons
brought him back to Westminster there to abide such fortune whether good or ill as that conjunction of ill Planets which seemed destructive to so many should portend to him No sooner was he come but he was advertised that his retreat into the Country was taken by most men for a flight from England and wagers offered to be laid that he should be seen no more while the Parliament lasted The better to cry down this clamour and satisfie all such as conceived so of him He went the next morning in his Gown and Tippet into Westminster Hall shewing himself with no lesse confidence than courage to the eyes of many who would have been much better pleased with his Room than his Company To the Bishop of Lincoln then released from imprisonment he gave no attendance at all in his private lodging or elsewhere till meeting him one day in Jerusalem Chamber where the Prebends were then met together he gave him in as few words as might be the common civility of a complement for his return unto the College The Doctor knew that Mr. Bagshaw and Mr. Prynne had been in private with the Bishop some two days before and he knew too much of that Prelate â—nd his exasperations either to look for aavour from him or rely upon him Summoned to attend before the Committee for the Courts of Justice about the beginning of December on the complaint of Mr. Prynne who had joyned him in a Petition with the Lord Arch-Bishop as the chief Agents and contrivers of all his sufferings he appeared accordingly In what a sorry plight he was or rather how far from being in any such sorry plight how little dijectednesse there appeared in his Spirits with what vivacity of countenance and with what readiness of speech he behaved himself in the several times of his attendance not only Mr. Prynne himself but several Members of that Committee who are still alive are best able to testifie The sequel of the whole was this that though he made his first appearance with all those disadvantages of prejudice and prepossession which commonly obstruct the way to an equal hearing yet got he so much ground of them by his own modest confidence on the one side and want of fit roofs on the other that in the end he was dismissed not only with cheerfull countenance from them all but with expressions also of esteem and favour from divers of them And whereas it was ordered and resolved upon the Question on Tuesday April 20. 1641. That the Sentences against Mr. Prynne in the Star-chamber were illegal and without just ground that he should be released of his imprisâ—nment and fine that reparation should be made him by all those Lords of his Majesties Council whose names were to the warrant for his Commitment It was ordered at the same time that the charge against the Doctor should be transmitted to the Committee for Religion to be considered of with such other charges and complaints as were come against him So Mr. Prynne relates the businesse in the story of his own proceedings Page 142 and 143. After which time the Doctor never heard more of this businesse nor of any other which did or might create any trouble to him from the Houses of Parliament or any of the committees or members of it It hapened in the mean season that the Doctor preaching in the Abby-Church at Westminster on the next Sunday after his first appearance before that Committee was interrupted in his Sermon after a very unusual manner by the Bishop of Lincoln knocking with his Staff upon the Pulpit and saying aloud No more of that point no more of that point with which Alarm the Doctor was so little disturbed that without any haesitance in speech or change of countenance He addressed himself unto his auditors telling them that he had not much to come of the present point but being that he was commanded not to presse it further he would proceed unto the next which he did accordingly No sooner was he brought back to his Stall but the Bishop calling one Doctor Wilson another of the Prebendaries to bear witness of that which passed between them required the Doctor to deliver a Copy of the Sermon by him preached to which the Doctor chearfully yeelded and presently gave his Lordship the whole book of Sermons which he had then with him a thing in which it was much feared by some of his friends that he had been suddenly surprised and giâ—en thereby a great and notable advantage to a dangerous enemy But the Doctor knew well enough on what grounds he went expecting without any trouble the successe of that daies adventure The same day as they came from the evening Service the Bishop sent one of his Gentlemen to desire the Sub-Dean Doctor Wilson and Doctor Heylyn to come to his lodging to which it was answered openly and in a full Cloyster by Doctor Heylyn that he would not go that he would meet his Lordship in either of the Houses of Parliament or any of the Courts in Westminster-Hall or the publique Chapter-House of the Church and would there answer any thing he could charge him with but that he would never shuffle up the business in the Bishops lodging or take a private satisfaction for a publick Baffle Scarce had he put off his Church-vestments when his most honoured friends the Lord Bishop of Peterborough and Sir Robert Filmer who had heard all that passed before came to spend an hour with him and not long after comes the Subdean from the Bishop of Lincoln with the Book of Sermons assuring him that the Bishop meant him nothing but well that he had read none of the Sermons but that which had been preached that morning that he professed himself much beholding to him for committing into his hands so great a trust and finally that since the Doctor would not come to receive the Book he had sent it to him To which the Dr. made reply that the Book was taken from him in the sight of hundreds and that he would not otherwise receive it than either in the same place or a place more publick that therefore he should carry back the Book to him that sent it to the end that he might read over all the rest of the Sermons and pick out of them what he could to the Doctors disadvantage that as he did not court his favours or expect any thing from him so neither did he fear his frown or any further mischief which he could do to him equall to what he had done already And finally that he was more ashamed of the poorness of this prostitution than at the insolencies of the morning which being the best answer that the Sub-dean could at that time obtain from him He threw the Book into the Room and so went his way The cariage of this business on the Drs. part was variously censured the next day as men stood affected Laudatnr ab his culpatur ab illis some thinking
know first that the committing of the Great Seal to Sir Thomas Coventry is placed by the Continuator of Stowes Chronicle after the 25. of September which makes it very near October if it were not in it Secondly it is affirmed by those who have cause to know it that the Seal was committed to that Gent. precisely on the first or second Sunday of October neither sooner nor later And Thirdly I am very certain that whensoeuer it was given to Sir Thomas Coventry it was taken from the Bishop of Lincoln but a day or two before the newes of taking it from the one and giving it to the other being brought to Oxford in the same Letters But then admitting fourthly that the Bishop parted with the Seal in August yet what makes this to our Authors justification makes it not to his further condemnation rather Who placeth it after Candlemas and makes it one of those things in which the King thought fit to prepare himself the Coronation being ended for the following Parliament Never had writer such ill luck or so little modesty such ill luck in calling after any thing which comes in his way but finding nothing that will keep him up from sinking in his own mistakes so little modesty in yeelding to no evidence which is brought against him our Author being like the bold Wrastler I have somewhere read of who though he had many fals and was often foiled would still perswade the company that he had the better But yet he makes us some amends in the next that followes Confessing that he was mistaken in making Dr. Laud Bishop of Bathe and Wells when he officiated at the Coronation But then withall he slights the error calling it scornfully Grande nefas an horrid crime no doubt Ibid. Not noted by the Observator as a crime or a horrid crime but as an error or mistake in his Temporalities concerning which he saith and will be bold to say it in the end of his Preface that no one thing or action is so mislaid as to superannuate and not many to vary from the very day of their prime existence Not from the very day of their prime existence that were brave indeed but braver if it were good in the course of the History Some variations from the very day of their prime existence being seen already We have here a super-semi-annuating a fine word of our Authors new fashion in making Doctor Laud Bishop of Bathe and Wells seven moneths at least before his time a superannuating in the great rout given to Tilly by the King of Sweden placed by our Author in the year 1630. whereas that battle was not fought till the year next following a super-triennuating in placing the Synod of Dort before the convocation of Ireland held in the year 1615. that Synod not being holden untill three years after and if I do not finde a super-supe-annuating that is to say a lapse of six years either in the Pamphlet or the History I am content our Author shall enjoy the honour of a publick triumph he must take greater pains then this to relieve his Preface from the purgatory of the Observator of which he telleth us Fol. 9. or otherwise it is like to lie there till the next general Gaol-delivery by a Bull from Rome Now for the superannuating in the businesse of the Councel of Dort a subterannuating call'd in the true sense of the thing our Author hath very much to say though little to the purpose in his own defence for he resolves to act the Wrastler above mentioned and will not yeeld himself foyled fall he never so often And first he flyeth as formerly to his private intentions telling us that he intended his not superannuating of such things and actions as have reference to the sixteen years of King Charles whereof he treateth in that History not of such things as antecedently occurred and were taken in by the By Fol. 8. And this is like an help at Maw kept in his hands to turn the fortune of the game when it seemeth most desperate But besides this subtersuge of his private intentions he not only telleth us that in things taken in by the By he never will nor did ever mean to warrant the truth to every particular year but that this errour being extravagant and out of the bounds of his principal Narrative may come within the confidence of his not superannuating A rule and resolution no lesse saving then the truths he writes and such as ill-becomes the mouth of a good Historian who if he please to walk abroad into forein Countreys or look back into former times must have as great care in the circumstances of time and place his Temporability and localities in our Authors language as in relating the â—ansitions and affairs at home though these hâ—s principal concernment But lest this should not serve the turn he hath a trick to make all sure above all dispute which is by fathering this mistake on the Committee for Religion whose report he there did or at least intended he will be sure that his intentions shall not fail him to compleat But dares he stand to this darâ—s he stand to any thing no we finde the contrary For though he telleth us that the Observator would be wondrous blank at his Ridiculus mus and after such a ranting triumph if the error should be found to be none of his but the infallible Committees yet in the end it will appear that it was infallibly his own himself confessing that thinking fit to contract the Report of that Committee to a narrow scantling not minding the words so he secured the substance he failed in the transcript of his copy which did erroneously he grants present the Articles sent to Dort before those of Ireland which makes it on the whole matter the greater wonder that the man having made this ingenuous accompt as himself entituleth it should reckon as a defence of his not superannuating in this particular which is indâ—â—d a plain confession of the Fact a taking to himself or his own copy of the Report the mistake committed and clearing of the Committee for Religion upon which he had laid it Or granting that the copy was not of his own transcribing but the copy rather of some others the broken fragments and loose notes of that Report wherewith some mercenary pen-man had abuâ—ed his credulity yet how can this be justified before that Committee that such a bold affront should be offered to their infallibility by laying this mistake on them or that Gent. Mr. Pym should be conjured from the Royal Sepulchres like Samuel by the Witch of Eâ—dor to bear witness to it But our Author will not leave it so The Observator must be charged for fetching a running leap to pag. 96. rather then not finde another mistake sor so I think he meaneth in the History which is now before us I thought the Observator had in this deserved a more fair acknowledgement in laying
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 praecâ—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 â—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 Sabbaâ—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
certainly not so commanded by our Saviour Christ and if designed only then not enjoyned by the Apostles Yea Beza though herein he differ from his Master Calvin and makes the Lords day meetings Apostolicae verae divinae traditionis Apoc. 1. 10. to be indeed of Apostolical and divine tradition yet being a tradition only although Apostolical it is no commandement And more then that he tels us in another place in Act 20. that from St. Pauls preaching at Troas and from the Text 1 Cor. 16. 2. Non inepte colligi it may be gathered not unfitly that then the Christians were accustomed to meet that day the ceremony of the Jewish Sabbath beginning by degrees to vanish But sure the custome of the people makes no divine traditions and such conclusions as not unfitly may be gathered from the Text are not Text it self Others there be who attribute the changing of the day to the Apostles not to their precept but their practise So Mercer in Gen. Apostoli in Dominicum converterunt the Apostles changed the Sabbath to the Lords day Paraeus attributes the same Apostolicae Ecclesiae unto the Apostolical Church or Church in the Apostles times Quomodo autem facta sit haec mutatio in Sacris literis expressum non habemus but how by what authority such a change was made is not delivered as he confesseth in the Scripture And John Cuchlinus in Thesib pag. 733. though he call it consuetudinem Apostolicam an Apostolical custome yet he is peremptory that the Apostles gave no such commandment Apostolos praeceptum reliquisse constanter negamus S. Simler de Festis Chr. p. 24 cals it only consuetudinem tempore Apostolorum recâ—ptam a custome taken up in the Apostles time And so Hospinian Although saith he it be apparent that the Lords day was celebrated in the place of the Jewish Sabbath even in the times of the Apostles Non invenitur tamen vel Apostolos vel alios Lege aliqua Praecepto observationem ejus instituisse yet finde we not that either they or any other did institute the keeping of the same by any Law or Precept but left it free Thus Zanchius in 4. praecept Nullibi legimus Apostolos c. We do not read saith he that the Apostles commanded any to observe this Day we only read what they and others did upon it Liberum ergo reliquerunt which is an argument that they left it to the Churches power To those adde Vrsin in his Exposition on the fourth Commandment in Catech. Palat. Liberum Ecclesiae reliquit alios dies eligere that it is left unto the Church to make choice of any day and that the Church made choice of this in honour of our Saviours Resurrection and so Aretius in his common places Christiani in Dominicum transtulerunt that by the Christian people the Sabbath was translated to the Lords day Gomarus and Ryvet in the Tracts before remembred have determined further viz. That in the choosing of this day the Church did exercise as well her wisdome as her freedome her freedome being not obligâ—d to any day by the Law of God her wisdome Ne majori mutatione Judaeos offenderet that by so small an alteration she might the lesse offend the Jewes who were then considerable As for the Lutheran Divines it is affirmed by Dr. Bound That for the most part they ascribe too much unto the liberty of the Church in appointing daies for the assembly of the people which is plain confession But for particulars Brentius as Dr. Prideaux tels us cals it Civilem institutionem a civil institutionem and no Commandement of the Gospel which is no more indeed then what is elsewhere said by Calvin when he accounts no otherwise thereof then ut remedium retinendo ordini necessarium as a fit way to retain order in the Church And sure I am Chemnitius tels us that the Apostles did not impose the keeping of this day as necessary upon the consciences of Gods people by any Law or Precept whatsoever sed libera fuit observatio ordinis gratia but that for orders sake it had been voluntarily used amongst them of their own accord 8 Thus have we proved by the Doctrine of the Protestants of what side soeever and those of greatest credit in their several Churches eighteen by name and all the Lutherans in general of the same opinion That the Lords day is of no other institution then the Authority of the Church which proved the last of the three Theses That still the Church hath power to change the day and to transfer it to some other will follow of it self on the former grounds the Protestant Doctors before remembred in saying that the Church did institute the Lords day as we see they do confessing tacitely that still the Church hath power to change it Nor do they tacitely confesse it as if they were affraid to speak it out but some of them in plain terms affirm it as a certain truth Zuinglius the first reformer of the Switzers hath resolved it so in his discourse against one Valentine Gentilis a new Arrian Heretick Tom. 1. p. 254. a. Audi mi Valentine quibus modis rationibus Sabbatum Ceremoniale reddatur Hearken now Valentine by what waies and means the Sabbath may be made a Ceremony if either we observe that day which the Jewes once did or think the Lords day so affixed to any time ut nefas sit illum in aliud tempus transferre that we conceive it an impiety it should be changed unto another on which as well as upon that we may not rest from labour and hearken to the word of God if perhaps such necessity should be this would indeed make it become a Ceremony Nothing can be more plain then this yet Calvin is as plain when he professeth That he regarded not so much the number of seven ut ejus servituti Ecclesias astringeret as to enthral the Church unto it Sure I am Doctor Prideaux in Orat. de Sab. reckoneth him as one of them who teach us that the Church hath power to change the day and to transfer it to some other And that John Barclaie makes report how once he had a consultation de transferenda Dominica in Feriam quintam of altering the Lords day unto the Thursday Bucer affirmes as much as touching the Authority And so doth Bullinger and Brentius Vrsine and Chemnitius as Doctor Prideaux hath observed Of Bullinger Bucer Brentius I have nought to say because the places are not cited but take it as I think I may upon his credit But for Chemnitius he saith often that it is libera observatio a voluntary observation that it is an especial part of our Christian liberty not to be tyed to daies and times in matters which concern Gods service and that the Apostles made it manifest by their example Singulis diebus vel quocunque die That every day or any day may by the Church be set apart for Religious Exercises And