and of the rest which were lesse arbitrary to accept what the Church shall in due consideration consecrate voluntarily unto like religious uses Of the first kind among the Iewes was the Sabbath-day Of the second those Feasts which are appointed in the Law of Moses The Feast of Dedication invented by the Church standeth in the number of the last kind The Morall Law requiring therefore a seventh part throughout the age of the whole world to be that way imployed although with Vs the day be changed in regard of a new revolution begun by our Saviour Christ yet the same proportion of time continueth which was before because in reference to the benefit of Creation and now much more of Renovation thereunto added by Him which was Prince of the World to come we are bound to account the sanctification of one day in seven a duty which God's immutable Law doth exact for ever You see that in termes he agreeth and jumpeth with the expresse Doctrine of our Church in the Homily touching the perpetuall morality of the fourth Commandement We are bound saith he to account the sanctification of one day in seven which before he saith is now our Lord's-day a duty which God's immutable Law doth exact for ever Answ Mr. H. in the passage aforesaid delivereth nothing in substance differing from the Bishop 1 He saith that God's naturall Law requireth the sanctification of times in generall and he affirmeth the same concerning places persons a Melanch loc com in 3. Praecept Steckel Annot. ib. Sicut nullum certum locum ita neque tempus certuÌ„ nominavit Deus in novo Testamento sed haec reliquit Ecclesiae staâ—uenda pag. 58. c. But the sanctification of particular places is required by no expresse speciall Law in the new Testament but onely by the equity or generall Law of Nature and the practise and example of holy people in ancient times 2 He affirmeth not that the observation of the Lord's-day is commanded by speciall and expresse words of the fourth Commandement for he acknowledgeth a generall Law only which can be no other but the naturall Equity and Analogie of the fourth Commandement B. Bishop Andrewes saith c. It hath ever beene the Churches Doctrine that Christ made an end of all Sabbaths by his Sabbath in the Grave That Sabbath was the last of them And that the Lord's-day presently came in place of it The Lord's-day was by the Resurrection of Christ declared to be the Christians day and from that very time of Christ's Resurrection it began to be celebrated as the Christian Man's Festivall For the Sabbath had reference to the old Creation but in Christ we are a new Creature a new Creation by him and to have a new Sabbath c. Answ 1. If Christ according to Bishop Andrewes made an end of all Sabbaths then he mâ—de an end of the Sabbath of the fourth Commandement And from hence it is consequent that the Sabbath of the fourth Commandement was not simply morall or of the Law of Nature for that which is such is unchangeable and perpetuall and besides the observation of the Lord's-day cannot be enjoyned by a Law or Commandement which is ceased 2 Bp. Andrewes saying The Lord's-day was declared to be the Christians festivall by the Resurrection of Christ and was celebrated rather than any other Day proveth that the celebration thereof was not grounded upon the speciall Law of the fourth Commandement as this Dialogist hath formerly said but upon our Saviour's Resurrection Neither doth the learned Bishop teach that it was grounded upon Christ's Resurrection as upon a Law but according to the common vote of all Antiquity his meaning must be that our Saviour's Resurrection was a motive perswading and inducing the Christian Church to observe that day rather than any other Lastly by new Sabbath the Bishop understandeth the Christian Sabbatisme which is ceasing and resting from the deeds of sin especially upon the Lord's-day and upon other Festivall dayes which are devoted to godlinesse and to Religious Offices B. Bp. Andrewes in a Catecheticall Tractate delivereth these following That the old Sabbath was no Ceremony The day is changed but no Ceremony proved It were not wise to set a Ceremony in the midd'st of morall Precepts The Law of Nature is the Image of GOD Now in GOD there can be no Ceremony c. The Law of the Decalogue is totally of the Law of Nature Now from the Premises we observe what was the judgement of that learned Prelate c. He sheweth plainly that the Lord's-day comming in place of the old Sabbath-day and so becomming our Sabbath-day is by necessary consequence grounded upon the fourth Commandement the Law whereof is perpetuall because naturally morall So as hence I might frame this Argument That day which comes in place of the old Sabbath is commanded in the fourth Commandement But the Lord's-day is come in place of the old Sabbath Therefore it is commanded in the fourth Commandement Answ 1. It is not certaine to Vs that Bishop Andrewes was the Author of the Patterne of Câ—techeticall Doctrine cited by the Objector or if in his younger daies before hee had throughly examined the Question of the Sabbath he delivered the passage here mentioned yet after his riper yeares and when hee was come to maturity of judgement he hath not in any Tractate published by himselfe while he was living or by some Reverend Bishops after his decease maintained the former Doctrine And in very deed hee could not in his riper yeares being a man of great learning and judgement and throughly versed in Antiquity maintaine the same For 1. It is apparently false and repugnant to Scripture and all Antiquitie that the fourth Commandement was intirely morall and had no Ceremony in it This is effectually proved by the Bishop page 161. 163. c. and all exceptions and objections to the contrary are solved and cleared 2 It is an infallible Verity that the Law of the fourth Commandement in respect of one determinate weekely day was temporary and legally positive a Tertul. adv jud ca. 4. Manifestum itaque est non aeternum nec spiritale Evangelicum sed temporale fuisse praeceptum quod quandoque cessaret Read the Bishop's Treatise pag. 28. 29. 30. c. 3 Bishop Andrewes having said The Lord's-Day presently came in place of the Old Sab. The rude Dialogist frameth this Argument following That which comes in place of the Old Sabbath is commanded in the fourth Commandement But the Lord's-Day is come in place of the Old Sabbath Therefore the Lord's-Day is commanded in the fourth Commandement When the Bishop read this Argument propounded with no little pride and ostentation by the Dialogue brâ—acher he admired the ignorance and stupidity of the Man For the major Proposition is so notoriously false and absurd and refuted by so many instances that hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aiunt liberidem
and integrity to perswade the World that he alone is left a Prophet of the LORD and is guided with the spirit of Verity and Fidelity and that the present Fathers and Rulers of our CHURCH and other conformable Persons who comply with them are little better than Hirelings and blinde Guides And besides his ignorance which is notorious the violent Man is so far transported with bitter Zeale that whatsoever proceeds from him is litigious clamorous scandalous and abusive and his Pamphlets are fraughted with such Materials as are apt to poyson Christian people with contempt and hatred of Ecclesiasticall Government and present Religion established in our CHURCH Also he is possessed with a gracelesse and malignant humour to wit looke whatsoever gives all other judicious and godly Persons best content enrageth him against such as are imployed in the Governement and publike service of the CHURCH But I shall detaine my Reader no longer from the Examination of this Man's Quarrels and Objections vented in his Dialogue and my Answer and Reply shall make it evident that the Doctrine propounded and maintained in my Treatise of the Sabbath maugre the malice of this Blatterant standeth firme and is not subject to any just Reproofe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prove all things and hold fast that which is good A devout Friend of all those who are lovers of Truth and Peace Fra. Eliens The Title and Inscription of the Dialogue A BRIEFE ANSWER TO A LATE TREATISE OF THE SABBATH-DAY Digested Dialogue-wise betweene two Divines A and B beginning with these words Brother You are happily met THE saying of Saint Augustine may justly bee applyed to this Dialogist to wit It is an easie matter for such as cannot be silent to frame babling answers and none are so forward to crake as empty Casks puffed up with Vanity but although Vanity can make lowder noise than Verity yet it will have no power to prevaile against Verity a Aug. de Civ Dei l. 5. c. 27. Facile est cuiquam videri respondisse qui tacere noluerit Aut quid est loquacius vanitate Quae non ideo potest quod veritas quia si voluerit etiam plus potest clamare quaÌ„ veritas Now upon due examination of the Cavils and Objections contained in this Dialogue it will be manifest that the Author thereof is not a person in any measure qualified with endowments and abilities requisite and necessary for such an Vndertaker to wit with sound Iudgement sufficient Learning love of Verity together with Modesty and Humility For instead of solid and substantiall proceeding the judicious Reader shall finde nothing in his Dialogue but presumptuous Dictats absurd and non-concluding Objections perversion of the true state of the question solution of Arguments by denying the Conclusion and pretermission of the Premises abuse of Terms when he citeth Authors rude and irreverent Behaviour b Hieron ad Nepotian Nolo te declamatoreÌ„ esse rabulam garrulumque sine ratione sed mysteriorum peritum Sacramentorum Dei tui eruditissimuÌ„ Verba voluere celeritate dicendi apud imperitum vulgus admirationem sui facere indoctorum hominum est Attrita frons interpretatur saepe quoâ— nescit cum aliis persuaserit sibi quoque usurpat scientiam toward the Person Calling of Him whom he stileth his Adversary And the most of his Positions concerning the Sabbath and the Lord's-day are repugnant to the common sentence of all learned and godly Divines who have treated of this Argument in ancient or moderne Times This rude and gracelesse creature had not the honesty to consider that the Author of that Treatise against which he barketh undertook his Work by command of High and lawfull Authority and the true Reason inducing his Superiours to imploy him in this service was urgent and important For a pestilent and subtile Treatise was published and dedicated to his Royall Majestie in which the Author maintained with much confidence a Theoph. Brab I am tyed in conscience rather to depart with my life than with this truth so captivated is my conscience and enthralled to the Law of God H. B. Law and Gosp reconcil â—p Dedicat. A Booke lately come forth which would utterly evacuate the Lord's-day and reduce us to the Iewish Sabbath againe which will be a worke so much the more necessary by how much this Iewish Sabbatarian findes already many idle gâ—ddy-brained Christians to imbrace thâ— his Booke which is written with a mighty confident and Gyant like spirit as if the arguments thereof were invincible and with sundry probable Arguments That the old Sabbath of the 4th Commandement and not the Sunday or Lord's day of every weeke ought by divine Law to be religiously observed in the Christian Church Now the Grounds and Principles upon which that Sabbatarian builded his errour were the same Positions and Dictats which this Dialogue weaver and some late Teachers of our owne Nation have peremptorily maintained in their Pamphlets Lectures and Catechismes and had those Positions and Dictats beene divine Verities it would have beene impossible to have solved Th. Brab his Objections in a cleere and substantiall manner For it is most certaine that the Sabbath-day commanded to be kept holy in the 4th Precept of the Decalogue was Saturday the seventh and last day of the Weeke b Aug. Ep. 119. c. 10. Sabbatum coÌ„mendatum est priori populo in ocio corporali temporaliter ut figura esset sanctificationis in râ—quiem Spiritus Sancti Nusquam enim legimus sanctificationem per omnes priores dies de solo Sabbato dictum est et sanctificavit Deus diem septimum That day of the weeke in which Almighty God ceased or rested from the worke of prime Creation That very day which the Iewes perpetually observed in their Generations The same day concerning which the Pharisees so often contested with our Saviour The day which was a figure of Christ his resting in his grave and of our Christian Sabbatisme or spirituall Resting from sin Reade the Bishops Treatise pag. 182 183. Now this being a certaine and undeniable verity it will be consequent that if the 4th Commandement of the Decalogue be simply entirely and properly morall and of the Law of Nature as this Objecter pretendeth Then the Saturday-Sabbath of every Weeke must be observed by Christians and not the Sunday or Lord's Day in the place thereof A necessity therefore was cast upon the Bishop to examine this and such like Sabbatarian Principles and to demonstrate the falsity of them For He was not otherwise able by any course of true Disputation to solve Th. Brab his objections Sine causa enimaliquis ramos conatur incidere si radicem non conatur evellere a Aug. li. 50. Homil 8. It will prove lost labour for any one to endeavour to lop off the boughes or branches of a Tree if he shall still suffer the Roote to grow Also because Th. Brab had â—â—on
fuit imperatum quam id ab Imperatoribus Christianis nequis à rerum sanctarum meditatione abstraheretur neque ita praecise sancitum est It seemes therefore that the Homily hath not most clearely and fully declared all things necessary to be knowne touching this question Againe the Homily saith Whatsoever is found in the fourth Commandement appertaining to the Law of Nature as a thing most godly most just and needfull for the setting forth of God's glory it ought to be retained of all good Christians Our of the former words it may be collected that nothing in the fourth Commandement is simply morall and of the Law of Nature but that which is most godly most just and necessary for the setting forth of Gods glory And if this be the sence of the Homily as no doubt it is then the fourth Commandement is not in force according to the letter but only according to the equity and Analogie thereof Lastly the Homily saith God hath given expresse charge to all men that upon the Sabbath Day which is now our Sunday they should cease from all weekely and worke-day labour and God doth command the observation of this Holy day and we must be carefull to keep the Sabbath day which is the Sunday Out of the former passage these questions arise 1. What the Homily intendeth in saying God hath given expresse charge c. and God hath commanded c. Whether God hath immediately by any Divine Law expressely commanded the Observation of Sunday and in what Texts of Scripture this Law and Commandement touching Sunday is to be found Or whether the meaning of the Homily is not that God hath thus commanded Christians by a mediate or ministeriall Law and precept of his Church It may beâ— questioned likewise in what sence the Homily stileth the Sunday the Sabbath day whether in a proper and literall sence according to the stile of the old Law or in a mysticall and analogicall sence as Christ is called our Passeover 1 Cor. 5.7 Now from the precedent observations it is consequent that the Doctrine of the Church of England is not most clearly or so plainly and expressely set forth in the Homily as this Objector pretendeth when he saith pag. 13. The words of the Homily as you have heard and every one may plainely see are so expresse cleare and full that they cannot possibly admit the least ambiguity Reasons to the contrary 1. Evidens censeri solet illud quod ita sufficienter movet intellectum ut in libera hominis potestate non sit dissentire a Aqu. Sum. Greg. Valent. Et alij Scholast Doctores Aug. c. Crescon Gram. li. 3. Ipsa sententia loquatur cujus verba sic fulgerit ut si eam veliâ— abscondere quarumlibet tenebrarum latebras suo nimio splendoâ—e perruâ—peâ—â—t That onely is to be reputed cleare and evident which in such sort affecteth the understanding that it is not in the free power of an intelligent Person to dissent from it But this definition of cleare and evident cannot bee applyed to the words of the Homily for the reasons before delivered 2. According to Tertullian b Tertul. d. Resur Carnis ca. 33. Sententiae et definitiones quarum est aperta natura aliter quam sonant non sapiunt Sentences and Definitions which are cleare and evident cannot be expounded otherwise than as the words sound But the words of the Homily concerning the Sabbath which this Objector produceth doe neither force the understanding of every intelligent Reader to yeeld assent to Br. B. his Exposition and unlesse wee expound them otherwise than the words seeme to sound we shall fall into many absurdities Ergo. It is false which the Objector delivereth to wit The words of the Homily are so expresse cleare and plainely delivered as that they cannot admit the least Question or Ambiguity B. The Homily of the time and place of prayer part first sheweth That our Lord's Day is grounded upon the fourth Commandement of the Decalogue in these words Whatsoever is contained in the Commandement appertaining to the Law of Nature as a thing most godly most just and needefull for the setting forth of Gods glory it ought to be retained and kept of all good Christian people and therefore by this Commandement we ought to have a time as one day in the weeke wherein we ought to rest yea from our lawfull and needfull workes For like as it appeareth by this Commandement that no man in the sixe dayes ought to be slothfull or idle but diligently to labour in that state wherein God hath set him even so GOD hath given expresse charge to all men that upon the Sabbath day which is now our Sunday they should cease from all weekely and worke day labour to the intent that like as God Himselfe wrought sixe dayes and rested the Seventh and blessed and sanctified and consecrated it to quietnesse and rest from labour even so God's obedient People should use the Sunday holily and rest from their common and daily businesse and also give themselves wholly to heavenly excercises of God's true Religion and Service So that God doth not onely command the Observation of this Holy Day but also by his own example doth stir and provoke us to the diligent keeping of the same Good natural children wil not only becom obedient to the Commandement of their Parents but also have a diligent eye to their doings and gladly follow the same So if we will bee the children of our Heavenly Father wee must be carefull to keepe the Christian Sabbath Day which is the Sunday not only for that it is God's expresse Commandement but also to declare our selves to bee loving children in following the example of our Gracious Lord and Father Againe thus it may plainely appeare that God's will and Commandement was to have a solemne time and standing day in the week wherein the People should come together and have in remembrance his wonderfull benefits and to render Him thankes for them as appertaineth to loving kind and obedient People This example and Commandement of God the godly Christian people began to follow immediately after the Ascension of our Lord Christ c. So the Homily and much more whence we plainely observe these conclusions 1 That all Christians ought and are bound in conscience of the fourth Commandement to keep the Lord's-day holily 2 That by the force of the fourth Commandement one day in seven is perpetually to be kept holy 3 That the keeping of the Lord's-day is grounded upon and commanded in the fourth Commandement and so is not of humane institution 4 That the Lord's-day is and may bee called our Christian Sabbath-day therefore it is not Iewish to call it so 5 That this Day is wholly to be spent in holy rest and duties of sanctification and therefore no part of it to be spent in vaine pleasures and prophane pastimes Now the Author of the Treatise doth overthrow all these conclusions for
of prescribing a time and day of holy rest unto the Lord of the Sabbath who hath expressed his will and pleasure herein in his Law of the fourth Commandement as our Homily saith Answ The Bishop acknowledgeth a morall equity in the fourth Commandement for the observation of necessary sufficient and convenient times dayes houres c. For Gods publike worship and the performance of spirituall and Religious of fices And for ought this Objector hath said or can say to the contrary more than this cannot bee proved out of the Law of the fourth Commandement or by any necessary illation from any sentence of the Commandement Or from any principle of the Law of Nature b Lorea 1. 2. de leg Disp 8. Legis naturae alia sunt prima principia practica per se nota alia sunt conclusiones ex principiis deductae coÌ„clusiones autem aliae universaliores proximiores primis principiis aliae quae à primis principiis magis distant sunt specialiores de particularibus objectis For the Principle of naturall Law is God is duly and religiously to be worshipped but unlesse convenient and sufficient time be appointed God Almighty cannot bee duly and religiously worshipped Therefore a necessary convenient and sufficient time must bee appointed c Alex. Hal. 3. q. 32. m. 2. De ratione benè ordinata est quod cum semper non possumus vacare Deo propter temporales corporales necessitates quod aliquaÌ„do vacemus oportet igitur habere tempus aliquod determinatuÌ„ either expressely by God Himselfe or by such as he hath ordained to bee his Stewards and Officers in the Church for Divine worship 2 The fourth Commandement enjoyned the Iewes to keepe holy the seventh day being our Saturday but from hence we cannot conclude by necessary inference that the fourth Commandement enjoyneth Christians to keep holy the Sunday being the first day of the weeke For the speciall and proper materiall object of every Law is a substantiall part of that Law but if the substantiall part of any Law be changed and taken away a new Subject or materiall Object is no part of the old Law but another law must be ordained for the seâ—ling of that new Subject and materiall object in the place of the former 3 Whereas the Objector pretendeth that the Church of England disclaimeth all power of setling the particular time of God's publike worship how then commeth it to passe that this Church commandeth the solemne observation of Easter Whitsuntide Christmasse and of many other Holy-dayes to be dayes and times for the religious service of God and Christ A. But the Homily seemes to favour his opinion saying godly Christian people began to chuse them a standing day of the weeke c. and therefore it seemes to be at the Churches choyce B. Our choyce doth not necessarily imply a power of institution we are said to chuse life and truth before death and error are we therefore the Authors of them Againe our choyce herein is according to God's Commandement Thirdly the Homily saith expressely that those godly Christian people did in their choyce follow the example and Commandement of God Now what example c The Example of God specified in the fourth CoÌ„mandement was his own resting ceasing upon the olde Sabbath Day from the worke of prime Creation and not our Saviour his resting from the work of Resurrection upon the first day of the weeke had they but Christ's rising and resting that day after the example of God's resting the seventh day And for Commandement they had both the fourth Commandement and an Apostolicall Precept 1 Cor. 16. d No generall commandemâ—t common to all Christians for the weekely observation of Sunday is delivered in these two Texts of holy Scripture And that place in the Revelation appropriating this Day as holy to the Lord and so ratified by God himselfe And who were they which taught those godly Christian people to keep that day viz. The Apostles And therefore we must put a vast difference betweene the unerring Apostles and the succeeding Churches so as the Homily is cleare against him Answ The Objector saith The Churches choice doth not necessarily imply a power of institution c. It is answered making choyce many times implyes a free election and institution both in Scripture Deut. 26.2 1 Sam. 17.8 and in Ecclesiasticall and Humane Authors and that it is thus to be understood in the Homily is proved in manner following The sense of the Homily is according to the authorized Doctrine of the Church of England But the authorized Doctrine of the Church of England is That the appointment both of the time and number of dayes is left by the authority of Gods Word to the liberty of the Church to be assigned orderly by the discretion of the Rulers and Ministers thereof as they shall judge most expedient to the true setting forth of Gods glory and the edification of the people Ergo the Churches choyce according to the Homily is a free election of a convenient day and of other convenient and sufficient time for the service of God and the edification of Christian people 2 There is a great difference betweene a Precept and an Example The Homily saith that godly Christians to wit by imitation of God's example observed a seventh day but it affirmeth not that they did this by an expresse Commandement of any Divine Law Also godly Christians made the fourth Commandement of the Decalogue a motive to induce them to make one day of seven a weekly Holy day but that which is only a motive or a reason inducing and perswading to performe an action is not an expresse imperative or formall Law The sense therefore of the Homily is That Christians made choyce of a weekely standing day by the rule of the equity of the fourth Commandement and not by any expresse or formall Divine Law c Walaeus d. Sab. â— 7. Nec Christus nec ipsi Apostoli ex praescripto Christi de observatione hujus diei ulluÌ„ expressum mandatum quemadmodum de aliis pietatis officiis reliquerunt Non videtur autem ullo modo verisimile Si Christus nos ad observationem ullius diei ut partem cultus voluisset astringere fuisse fucurum ut id nullo praecepto indicasset Bulling Apoc. 2. Non legimus eam ullibi praecepâ—am Hospinian d. seâ— cap. 8. Non invenitur Apostolos aut alios lege aliqua aut praecepto observationem ejus instituisse 3 Our Saviour's Resurrection upon one Sunday in the yeare cannot of it selfe unlesse some precept were added be a Law to enjoyne Christians to observe every Sunday of the Weeke throughout the whole yeare reade pag. 302. 4 The fourth Commandement is directly and in plaine termes for Saturday pag. 182 183. and therefore if that Commandement is still in force according to the literall sense then the Christian Church is obliged to observe the old legall
cap. 37. De nullo ante ipsius finem pronunciari potest quod in electorum gloria sit futurus ut perseverantem humilitatem utilis metus servet qui star videat ne cadat Conclus It is evident by the former Positions of S. Augustine that his constant and expresse Tenet in his Confutation of the Pelagians was That some persons really justified might afterwards bee overcome by temptations and fall away from saving and justificant grace And therefore H. B. is mendacious in accusing the Appealer of Popery and Pelagian Heresie for we trust he will not honour the Papals so much as to make S. Augustine one of theirs And that cannot in any charitable construction be a Pelagian Heresie which S. Augustine the grand Adversary of those Hereticks in his Answers and Confutations constantly maintained against them B. Yea instead of recantation I my self have heard him in open Court speake against both justification that a Man might be justified to day and damned to morrow and against election of some to eternall life and against the sanctification of the Sabbath saying I say there is no sanctification of the Sabbath but Rest Rest only And therefore cease to wonder that this man should be so fearelesse either privily to undermine or apertly to oppugne the expresse Doctrines of our Church Answ 1. It was the Tenet of S. Augustine a Aug. d. Prad Sanct. cap. 14. and of the faithfull in his dayes that if a just person forsake his righteousnes in qua diu vixit wherin hee hath lived long and shall depart this life in wickednesse in qua non unum annum sed unum diem duxerit wherin hee continued not one yeare but one day in poenas iniquis debitas hinc iturum hee shall passe from hence into eternall punishment due to the wicked Huic perspicuae veritati saith Saint Augustine quis fidelium contradicit what faithfull Christian contradicts this evident or perspicuous verity Now if the former doctrine was maintained for Catholike and Orthodoxall in Saint Augustine's daies then he who saith a man may be justified to day and be in perill of damnation the next day b D. Overall Confer Hampt Court p 41. Whosoever though before justified did commit any grievous sinne as Adultery Murder Treason and the like did become ipso facto subject to God's wrath guilty of damnation or were in state of damnation quo ad praesentem justitiam untill they did repent Against which doctrine he said some had opposed teaching That all such persons as were once truely justified although after they fell into never so grievous sinnes yet remained still just 〈◊〉 in the state of justification before they actually repented of these sinnes Yea and although they never repented of them through forgetfulnesse or sudden death yet th y should be saved w thout Repentāce hath delivered nothing savoring of Pelagianisme or repugnant to sound Doctrine in the Article of Iustification 2 Br. B. is false in saying he hath heard his Adversary in open Court speake against God's Election for the Bishop firmely believeth That God hath freely without any merit of their owne in his meere bounty and love for the merit of Christ elected all those to eternall life which shall be glorified in the world to come 3 The Bishop truly affirmed pag. 143. That the fourth Commandement of the Decalogue according to the literall sence thereof enjoyned not such spirituall and Evangelicall duties as Theop. Br. mentioned in his Objection to wit preaching of Christ crucified and raysed from the dead Prayer to God the Father in the name of Christ receiving Baptisme and the Holy Eucharist But he maintaineth that the equity of the fourth Commandement together with the Evangelicall Law requireth not only rest from secular labour and negotiation but also the performance of spirituall and evangelicall duties upon the Lord's-Day and upon other Holy dayes and times devoted by the Church to the service of Christ pag. 143. A. The Adversary in his Booke doth much except against and cannot endure that the Lord's-Day should be called the Sabbath Day And I remember one passage in it wherein he bequarrelleth H. B. for saying that the ancient Fathers did ever and usually call it the Sabbath Day B. Concerning that I have spoken with H. B. and hee saith he will answer and make good what he hath said against his Adversary And howsoever those words indeed ever and usually might give Advantage to the Adversary to carpe yet being rightly understood they may passe currant enough for by ever usually hee meant that all the ancient Fathers although they distinguish betweene the Lord's-Day and the Iewes Sabbath Day yet they ever took and observed the Lord's-Day instead of the Old Sabbath and ever used it for the Rest day or Sabbath of Christians Answ 1. The Bishop's words pag. 201. are I have diligently searched into Antiquity and observed in the Fathers their formes of speech when they treate of the lord's-Lord's-Day and I finde it farre differing from the usuall language of the Fathers to stile the lord's-Lord's-Day the Sabbath Day And they by the name Sabbath either understand the Old Legall Sabbath taken away by Christ Or the mysticall and spirituall Sabbath which was tiped and represented by the Sabbath of the fourth Commandement 2 In the former passage the Bishop speaketh not of moderne writers neither hath he denied that any of these especially here in England have stiled the Lord's-Day by the name of Sabbath or Christian Sabbath for his assertion was onely concerning the Ancient Fathers a Igna. ad Magnes post Sabbatū omnis Christi amator dominicam celebret diem c. Orig. in Exod hom 7. In nostra dominica semper pluit Manna in Sabbato nō pluit Clemens Apost Constit li. 7. ca. 24. Sabbatū Dominicum festos dies agite quod ille quidem dies recordatio sit fabricationis mundi hic vero Resurrectionis Athanas Epist ad Marcel Si psallere vis in Sabbato habes Psalm 91. Vis gratias agere in dominico habes psal 23. Ambros d. sacram lib. 4. cap. 6. Greg Nyssen orat d. castigat August Epist 86. Hilar. Prolog in Psalm Socrat. hist Eccl. lib. 6. cap. 8. Tripertit hist lib. 1. cap. 9. And therefore Br. B. fighteth with his owne shadow when he produceth moderne authorities to confirme that which concerneth not the point in question 3 The Bishop pag. 205. makes cleare ostension that H. B. had falsified three places of Saint Augustine And to prove himselfe an impudent Prevaricator he had foisted in these words Hoc est Dominicum into Saint Augustine's very text Contra Adimant Manich. Cap. 15. 4 This Br. B. for his last refuge propoundeth a miserable and ridiculous argument to wit The Fathers observed the Lord's-Day in stead of the Old Sabbath Ergo they ever and usually called the same the Sabbath Day This argument may be paralleld with one like unto it The ancient Fathers observed
the Sacrament of Baptisme instead of Circumcision Ergo the Ancient Fathers did ever usually stile the Sacrament of Baptisme by the name of Circumcision B. Saint Augustine d. temp Ser. 251. affirmeth That the Holy Doctors of the Church have decreed to transferre all the glory of the Iudaicall Sabbath or Sabbatisme unto the Lord's-Day c. We must observe the same from evening to evening c. that being sequestred from Rurall workes and from all businesse we may be vacant only for the worship of God Thus we duly sanctifie the Sabbath of the Lord c. You see hee speaketh this not as his owne particular opinion but as it was the Tenet of the whole Catholike Church so as the whole ancient Catholike Church did not only observe but call the Lord's-Day the Sabbath c. Answ 1 This Sermon seemeth to be none of Saint Augustine's as appeareth by the stile Nolite in Ecclesia verbosari In Ecclesia garriunt verbosantur Cogunt Presbyterum ut abbreviat Missam 2 The Author of this Sermon requireth the same Vacancie and sanctity upon the Birth dayes of Saâ—nts as he doth upon the Lord's-Day b Idcirco fratres mei non sit vobis molestum in Dominicis diebus in natalitiis SaÌ„ctorum divino studere cultui 3 He affirmeth that the Holy Doctors of the Church translated the glory of the Iudaicall Sabbath upon the Lord's-Day c Ideo Sancti Doctores Ecclesiae decreverunt omnem gloriaÌ„ Iudaici Sabbatismi in illam transferre c. And therefore he could not without contradiction ground the Observation of the Lord's-Day upon the letter or expresse words of the fourth Commandement 4 He makes the Sabbath of the fourth Commandement and the Lord's-Day two distinct and diverse dayes of the week and when he saith sic quoque rite sanctificamus Sabbatum Domini c. He useth the word Sabbath in a mysticall and analogicall sence and not in a Legall or literall signification 5 It is an untruth that Saint Augustine d Aug. ad Ascllic Epist. 200. Cum quisque isto modo fuerit verus germanusque Christianus utrum etiam Iudaeus aut Israelita dicendus sit merito quaeritur Quod quidem si non in carne sed spiritu hoc esse intelligitur non debet ipsuÌ„ nomen sibi imponere sed spiritali intelligentia retinere ne propter ambiguitatem vocabuli quam non discernit quotidiana locutio illud profiteri videatur quod est inimicum nomini Christiano Non debemus consuetudinem sermonis humani inepta loquacitate confundere c. inepta insolentia si dici potest imperita scientia makes it the common stile of the Catholike Church to call the Lord's-Day the Sabbath for he was so far either himselfe from stiling the Lord's-Day the Sabbath in a proper or ordinary course of speaking or from approving this forme of speech in others that hee holdeth it inept and insolent to give Iudaicall names and Appellations to Persons or things which are Christian or Evangelicall and hee gives a reason hereof because by such ambiguous formes of speaking a Christian might seeme to professe that which is repugnant to true Christianity B. Hilary Prolog in Psal Though in the seventh day of the week both the name and observance of the Sabbath be established yet we on the eighth day which also is the first doe enioy the festivitie of the perfect Sabbath Answ The Question is not Whether the Ancient Fathers have at any time stiled the Lord's-day a Sabbath in a mysticall and spirituall sense that is a day wherein Christian people ought to abstaine from sin For in this sense they have stiled every day of the Weeke b Clem. Alex. strom l. 5. c. â— Qui perfectus est ratione operibus cogitationibus perpetuo haerens verbo Deo naturali nostro Domino semper agit dies Domini nunquam non habet DominicuÌ„ Tert. c. Iud. c. 4. Vnde intelligimus magis Sabbatizare nos ab omni opere servili semper debere non tantuÌ„ septimo quoque die sed per omne tempus Chrys in Mat. ho. 40. Quid Sabbato opus est illi qui per totaÌ„ vitam agit solennitatem qui peccatorum immunis virtutes observat colit wherein Christians rest from sin a Sabbath pag. 203 204. But whether the Fathers did ever and usually name the lord's-Lord's-day the Sabbath of the fourth Commandement in a proper and literall sense The Bishop hath proved the Negative with so many pregnant testimonies of the Fathers pag. 202. that no reasonable person can take any just exception A. Dr. Wh. denies that Christ upon the day of his Resurrection rested from the work of Redemption B. I conferred with H. B. about this because it much concernes him to quit this Question seeing on Christ's resting on that day he grounds the Sabbatisme of it as agreeable to the fourth Commandement And in my judgement if he can evince and cleare it it will prove unanswerable And he tels me that he hath in two severall Treatises in Latine a Maintaining your own principles that the fourth CoÌ„mandement is purely simply morall and of the Law of Nature it will be impossible for you either in English or in Latine to solve Theoph. Brab his Objections against Theophilus Brab fully cleared it and removed all Objections and Cavillations that either Theophilus Brabourne or Francis White have or can bring to the contrary and he purposeth to do the like to D. Wh. And he made it very cleare to me that Christ's rest from the worke of Redemption from sinne on the Crosse and from death in the Grave which was a branch of that worke began not till his Resurrection as for his Ascension that was into the place of rest but his Resurrection was into the state of rest The Bishop's words are Christ was in action on that day but the word labour is of Br. B. his owne coining As for D. Wh. his Objection with Theophilus Brabourne That Christ laboured on that day H. B. shewes it to be absurd and ridiculous seeing Christ arose with a body glorified and impassible So as his actions that day could not bee called a labour that thereby the new Sabbath should bee broken Answ 1. Our Saviour began his Rest from those workes of Redemption by which he made paiment of a price by his bloud for our sins c Liturg. diddest give thine only Son IESVS CHRIST to suffer death upon the Crosse for our redemption who made there by his owne oblation of himselfe once offered a full perfect and sufficient Sacrifice oblation satisfaction for the sinnes of the whole world c. Ordering of Priests after hee had made perfect our redemption by his death c. upon the latter part of Goodfriday immediately upon his saying Consummatum est and giving up the ghost Iohn 19.30 Heb. 10.14 Then he continued in his Grave and Bed of rest the
will perceive that the Bishop in his Doctrine concerning Recreations hath proceeded plainely distinctly and without equivocations or contradictions For. 1. He delivereth a definition of Recreation in generall out of approved Authors pag. 229. 2 He divideth Recreations into two kindes to wit into honest and lawfull and into such as are vicious and unlawfull 3 He defines these two species of Recreations approoving the first kind if they be used in due time and with due circumstances and condemning the latter upon all dayes and seasons But it seemes this sonne if confusion is offended because the Bishop's Treatise concerning Recreations is so cleare and exact that he can finde no defective passage in it on which he might fasten his envious jawes B. If I might bee bold a You haue superlative boldnesse but little truth and honesty I would aske him what he thinkes of promiscuous meetings of wanton youth in their May-games setting up of May-poles dancing about them dancing the Morice and leading the Ring-dance and the like unto which Dr. Wh. in the former passage pag. 266. doth not obscurely point as it were with the finger Are not these obscene or lascivious and voluptuous Pastimes Answ 1. This Momus deales like one Vrbicus in Saint Augustine Who wanting Arguments to prove That Christians were obliged to make the Sabbath of every weeke a fasting day fell into a bitter invective against luxurious feasting drunken bâ—nquetting and lewde drinkings a Aug. Ep. 86. Cum cum argumeÌ„ta deficiunt quibus probet Sabbato jejunandum in luxurias convivarum temulenta convivia nequissimas ebrietates invehitur quasi non jejunare hoc sit inebriari Brother B. is destitute of firme Arguments to prove that all bodily exercise and civill recreation is simply unlawfull upon any part of the Sunday and therefore he imitates that Sectarian and declaimeth against lascivious and prophane sports and pastimes Now his Adversary maintaineth no Recreation which is prophane and lascivious or which is vicious in quality or circumstances either upon Sunday b Clem. Apost Const. li. 5. ca. 9. Neque in Dominicis diebus qui sunt dies laetitiarum permittimus vobis quicquam inhonestum loqui aut agere or upon any day of the Weeke Page 229 c. 2 Whereas the envious man demandeth what wee thinke of promiscuous meetings of wanton youth setting up May-Poles c. Our answer is that when hee hath proved by sound arguments such meetings and pastimes as the lawes of our kingdom and the Canons of our Church have permitted after that the Religious offices of the day are performed to be in quality or circumstance dishonest or vicious we must proclaime them to be unlawfull at all times but especially upon the holy day c B. Ely Treat p. 230. If they bee used upoÌ„ the Lord's Day or on other festivall dayes they are sacrilegious because they rob God of his honour to whose worship and service the Holy day is devoted they defile the soules of men for the clensing and edifying whereof the Holy Day is deputed B. I note how poorely he playes the Divine or Doctor by giving indulgence or more liberty to such as have quesie stomacks and cannot digest those wholesome meats which God's word and all sound Divines and Doctors doe prescribe a This Goose-quil antiquum obtiner for be gaggles only but produceth no sentence of Gods word truly applyed nor one sound Divine or Doctor who is adverse to the Bishop's Tenet c. Give Man a power thus to dispense with part of the Lord's-day which is an incroachment upon the fourth Commandement according to the Doctrine of our Church and why may not Man assume unto himselfe a power as the Pope doth to dispense with Servants and Children by allowing them some time wherein they shall bee free from the Controle of their Masters and their Parents Answ If there be no Divine Law prohibiting people to use honest and sober recreation upon some part of the Holy-day then he is no poore Divine or Doctor which yeeldeth such liberty to people as God hath not denyed them But there is no Divine Law written or unwritten prohibiting people to use honest and sober recreation upon some part of the Holy-day Therefore hee that yeeldeth such liberty to people is no poore Divine or Doctor But hee which upon false grounds denieth it them is a proud Pharisee 2 They which grant liberty to Children and Servants to disobey their Parents and Masters take upon them power to dispense with a Divine Law which is properly morall and of the Law of Nature But they that grant license to Christian people to use sober and honest recreation upon some part of the Holy-day dispense with no Divine Law either Morall Naturall or Positive Therefore the Objector's comparison is betweene things which are altogether unlike B. Our Treatiser doth miserably abuse the Scripture and so turne the grace of God into wantonnesse for he saith p. 257. The Law of Christ is sweet and easie Mat. 11.30 And his Commandements are not grievous 1 Iohn 5.3 Answ He abuseth not the Scripture who expoundeth and applyeth the same rightly But the Bishop hath expounded and applyed the two Texts of Scripture Matth. 11.30 and 1 Iohn 5.3 truly and rightly Therefore the Objector is a false accuser in saying the Treatiser hath abused the Scripture The Assumption is proved in manner following The Bishop delivered this Proposition All Divine Evangelicall Ordinances necessary to the salvation of every Christian are possible with ordâ—nary diligence and likewise with comfort to be observed for the Law of Christ is sweet and easie Mat. 11.30 and his Commandements are not grievous 1 Iohn 5.3 Now the foresaid Texts are truly expounded and they do fully confirme the Bishop's Proposition Therefore the Dialogue-dauber is a rude Blatterant a Hieron ad Ripar Quicquid amens loquitur vociferatio clamor est appellandus in saying the Treatiser hath miserably abused the Scripture B. And what then is Christ's Law so sweet and easie as that it gives indulgence to profane libertinisme This is to make the Gospell a sweet Fable as that Atheisticall Pontifician said Answ 1. Christ's Law is so sweet and easie as that it commandeth no externall service or duty necessary Necessitate medii to be performed by all Christians which they may not by the assistance of Divine Grace be able to performe with ordinary diligence and comfort b Arausic Concil ca. 25. Hoc etiam secunduÌ„ fidem catholicaÌ„ credimus quod accepta gratia per baptismum omnes baptizati Christo auxiliante cooperante quae ad salutem pertinent possint â—c debeant si fideliter laborare voluerint adimplere This Position is confirmed by the Bishop pag. 257. both by sentences of holy Scripture and by testimonies of ancient Fathers And from hence it is consequent that it is no sin much lesse no mortall crime equall to Murder Adultery and
England concerning the old Sabbath and the Lord's day is the same which the Fathers of the Primitive Church received from the holy Apostles and which they taught Christian people in ancient time pag. 13. But the Bishop in his Treatise maintaineth the same Doctrine which the Primitive Fathers received from the Holy Apostles and which they taught Christian people in ancient time Ergo The Bishop in his Treatise hath not overthrowne the Doctrine of the Church of England concerning the old Sabbath and the Lord's-day 3 The present Doctrine of the Church of England concerning the old Sabbath and the Lord's-day is the same which is commonly maintained by all Reformed Churches in Christendome But the Bishop in his Treatise consenteth with all the Reformed Churches in their common Doctrine of the old Sabbath and of the Lord's-day pag. 271. Ergo The Bishop in his Treatise hath not overthrowne the Doctrine of the Church of England concerning the old Sabbath and the Lord's-day 4 That the Homilies appointed to be read in the Church of England must not alwayes bee expounded according to the sound of words but according to the Line and Rule of holy Scripture is the Tenet of H. B. in his Plea to an Appeale pag. 14. The Bishop in his Treatise hath expounded the Homily of the Time and Place of prayer appointed to be read in the Church of England according to the Line and Rule of Holy Scripture and according to this sense and exposition nothing is delivered in the Homily repugnant to the Bishop's doctrine concerning the old Sabbath and the Lord's-day Ergo The Bishop in his Treatise hath not overthrowne the Doctrine of the Church of England contained in the Homily of the time and place of prayer Brother B. in his Dialogue hath these remarkable Passages following 1 The Tenet of the Dialogist is That the 4th Commandement of the Decalogue delivered in this forme of words Remember that thou keepe holy the Sabbath-day c. The seventh day is the Sabbath of the Lord thy God in it thou shalt doe no manner of worke c. The Lord rested the seventh day c. commandeth in expresse termes the religious observation of the Lord's-day and the same is a commandement of the Law of Nature Now from hence it is consequent 1. That Saturday and Sunday being two distinct and severall dayes of the Weeke if the Commandement be naturall and expresse for the one it cannot be naturall and expresse for the other unlesse the one day were named expressed or described in the same as well as the other 2 That the Iewes were obliged to the religious observation of the Saturday by the Law of the fourth Commandement which was Positive in respect of that day and Christians are bound to keepe holy the Sunday by the very same Commandement as by the Law of Nature Now all judicious men confesse that the 4th Commandement concerning keeping holy the saturday was a Positive Law Therefore we desire Br. B. to cleare this contradiction to wit how it is possible that the Law of the fourth Commandement concerning Saturday being Positive The same Law according to his Tenet commanding Sunday can be Naturall Againe let this bould Bayard resolve Vs how the observation of the Lord's-day can be said to be expressely commanded in the fourth Precept of the Decalogue when Saturday only and no other day is expressed either by the words of that Precept or is concluded from the words or sentences thereof by any formall or necessary illation Lastly let him resolve Vs how we may rightly conclude from the expresse words of the fourth Commandement that Sunday is to be kepr holy by that Law For if this man will argue rightly hee must proceed in this or the like manner The fourth Commandement literally and expressely enjoyneth the Observation of Saturday and the Precept concerning Saturday is Legally Positive Therefore Christians must observe Sunday by vertue of such a Law as was Legally Positive for keeping of Saturday Gentle Br. B. licke over your Calfe once again and please not your selfe nor abuse your Reader with such absurd Bulls and contradictions a Chrysost in 1. Corinth Ho. 38. Nihil est errore magis imbecillum suis ipsis alis implicatur nec oppugnatione aliunde opus habet transfigit ipse se A second Passage of Brother B. Vnlesse the keeping the first Day of the weeke for Sabbath bee commanded H. B. Dialog manuscript cited in tâ—e Bishop's Treatise of the Sabbath pag. 89. the Divine Authority of it will not appeare saith Br. B. for only God's Commandement bindeth the Conscience But no Divine Commandement is expressely delivered in the Old or New Testament concerning the Religious Observation of the Lord's-Day Therefore if Br. B. his first proposition is true and if hee bee not able to produce some Divine Commandement out of the Scripture for the Religious Observation of the Lord's-Day he must if he adhere to his owne principles be compelled to grant Theoph. Brabourne that the observation of the Lord's-Day is an act of superstition and will-worship A third Passage of Brother B. H. B. Dialog pag. 15. 16. It were not wise to set a Ceremony in the midd st of morall precepts It is a principle in God there can be no ceremony but all must bee eternall and so in his Image which is the Law of nature and so in the Decalogue There can be no Ceremony at all in the Law of the fourth Commandement because Saint Paul reckoned the Sabbath Day among the Ceremonies of the Old Law Colos 2.16 And all the Primitive Fathers ranked the Sabbath and Circumcision in the number of Legall Ceremonies A fourth Passage of Brother B. The Primitive Fathers did ever and usually stile the Lord's-day the Sabbath day of the 4th Commandement in a proper and literall sence The reason because sometimes but yet very seldome They named it Sabbatum in a mysticall and analogicall sence that is an Holy day on which Christian people must have a speciall care to abstaine from sin A fift Passage of Brother B. Because the lord's-Lord's-Day succeeded and came in place of the Old Sabbath Therefore the Observation thereof is commanded by the particular Law of the Old Sabbath As if one should say Baptisme succeeded and came in place of Circumcision Ergo it is commanded Christians by the Old Law of Circumcision A sixt Passage of Brother B. The Bishop's of England may not use the Testimony of Divines of reformed Churches because they dissent from them in some Theologicall questions As if one should argue Protestants may not use Saint Augustine's testimony against Pontificians or Pelagians because they have refused his Tenet concerning the absolute damnation of Infants departing this life before they were baptized a Aug. Epist 106. Parvulos non baptizâ—tos vitam habere non posse ac per hoc quamlibet tolerabilius omnibus qui etiam propria peccata committunt tamen aeterna morte mulctari Id.
d. Pec. Mer. Remiss li. 1. ca. 16. Et li. 2. ca. 4. A seventh Passage of Brother B. All were the true bred Children of the Church of England c. who maintained Brother B. his dictats concerning the old Sabbath and the Lord's-day witnesse Master Cartwright Master Fenne Old Master Gilby Master Snape Master Lord Master Dâ—d Mr. Cleaver Mr. Oxenbridge Master Sheere-wood Master Iohnson Master Nutter c. An eighth Passage of Brother B. The fourth Commandement is simply and intirely morall binding Vs Christians to observe the Lord's-Day The reason is because the Law of the fourth Commandement according to the proper and literall sence thereof was given to the Iewes only for keeping holy the Saturday and not to the Gentiles for the observation of Sunday A ninth Passage of Brother B. The Holy Apostles presently and immediately after Christ's Ascension taught and commanded all Christians to observe the lord's-Lord's-Day weekely and to renounce the Old Sabbath The reason because Saint Paul some twenty yeares after Christ's Ascension a Chytr in Cronol Anno Christi quinquagessimo quinto venit Paulus in Troadem inde in Macedoniam commanded the Corinthians to give Almes upon the first day of the weeke 1 Cor. 16.2 and Saint Iohn many yeares after that stiled Sunday by the name of the Lord's Day A Tenth Passage of Brother B. The first day of every weeke throughout the whole yeare is the Sabbath day of the 4th Commandement because our Saviour began to rest from some of his Redemptive actions upon the latter part of Good-Friday and because he rested in his grave the whole Sabbath day before his Resurrection and because hee rested as much upon Munday Tuesday and upon other dayes following as â—e did upon Sunday An Eleventh Passage of Brother B. To give Christian people any liberty to doe any manner of worke or to use any bodily exercise or pastime upon any part of the Sunday is to imitate the Pope in dispensing against God's morall Law Proved because brother B. is able to produce no Divine or Evangelicall Law recorded in holy Scripture which prohibiteth all bodily exercise and sober and honest recreation upon some part of that day A Twelfth Passage of Brother B. It is unlawfull to use any sober and honest recreation to wit such as is neither vicious in quality or circumstance upon any part of the Lord's-day because all profane ungodly obscene and lascivious pastime is prohibited upon that day and upon all other dayes throughout the yeare as if one should say it is not lawfull to eat or drink upon Sunday because surfeâ—ting and drunkennesse are unlawfull upon that day and upon all other dayes A Thirteenth Passage of Brother B. The Bishops of the Church of England have not power to instruct the inferiour Clergie in matters of Religion because they have not received miraculous grace Ex opere operato Proved because brother B. by his mother wit without ordinary grace or morall honesty supposeth himselfe qualified like an Apostle to correct and instruct all men both simple and learned in the most profound Questions of Theologie A Fourteenth Passage of H. B. It is a grosse Solecisme in Divinity Law and Gospell reconciled pag. 52. to admit an Institution to be Apostolicall and yet to deny it to be of Divine Authority and consequently to make it temporary and mutable Proved because Episcopall Authority was of Apostolicall institution c Iren. lib. 3. ca. 3. Fundantes igitur instruentes beati Apostoli Ecclesiam Lino EpiscopatuÌ„ administrandae Ecclesiae tradiderunt Succedit autem ei Anacletê° post euÌ„ tertio loco ab Apostolis EpiscopatuÌ„ sortitur Clemens Polycarpus in Asia in ea quae est Smyrnis Ecclesia constitutê° Episcopus ab Apostolis Tertul. c. Haer. cap. 32. Hier. Catalog in Clement Ignatio Polycarpo c. neverthelesse according to Br. B. the same is not Divine but the Prelats of the Church of England who exercise such Authority are Veines of the Pope and the maintainers thereof are guided by a Papall spirit Dialog pag. 3. A Fifteenth Passage of H. B. The fourth Commandement being a part of the Law written in Adam's heart needed not any expresse Commandement more than the rest d Ib. pag. 42. Proved because it was made knowne by Divine Revelation only and not by a naturall impression that God created Heaven and Earth in six dayes and rested the seventh and if the observation of the Sabbath was commanded Adam the same was the Saturday Sabbath of every weeke and not the Sunday and God Almighty himselfe appointed the first day of the Weeke to be one of the six working dayes A Sixteenth Passage of H. B. Ib. pag. 45. The seventh Day being an inseparable Circumstance of the substance of the fourth Commandement cannot be separated from the Sabbath The Reason because Christians were taught by the Apostles to make the first day of the week their weekly Festivall and not the seventh day A Seventeenth Passage of H. B. To rest from all labour Ib. pag. 47. is of the very Essence of the Sabbath The Reason because our Saviour maintained that some labour which was not of absolute necessity might lawfully be used upon the Sabbath-day An Eighteenth Passage of H. B. Who can deny the keeping of the Sabbath to be morall Ib. pag. 41. but he must withall proclaime open enmity to God's worship and Man's salvation The reason because the Apostles taught Christians to observe the lord's-Lord's-day being not the Sabbath of the fourth Commandement but a new Holy day grounded upon the Resurrection of Christ A Nineteenth Passage of H. B. The Commandement of the Sabbath is morall and so no lesse perpetuall than all the rest Ib. pag. 38. The reason because it was a shadow of good things to come and it was abrogated by the Apostles and changed into another day The last remarkable Observation concerning Br. B. It is lawfull when a man cannot otherwise solve an Objection to passe by both the Premisses of an Argument propounded in due forme and to deny the Conclusion for example No Law which is mutable in respect of the proper materiall Object is a Law of Nature But the fourth Commandement of the Decalogue was mutable in respect of the proper materiall Object Ergo the Law of the fourth Commandement was not a Precept of the Law of Nature Againe no morall action is unlawfull unlesse it be prohibited by some Divine Law expresse or virtuall or by some humane or Ecclesiasticall Law But bodily exercise or Recreation not being vicious in quality or circumstance if it bee used upon some part of the Holy day is prohibited by no Divine Law expresse or virtuall nor by any humane or Ecclesiasticall Law Ergo some bodily exercise or Recreation not being vicious in quality or circumstance may be permitted and used upon some part of the Holy day This Doctor indocilis when hee meeteth with any such Arguments will not be so
be free when her pious Sons are so traduced and reproached and that for defending those very doctrines which by her means they sucked from the breasts of both the Testaments A. That must needs follow I confesse Answ In the former declamatory passage these particulars following are to be observed 1 The hypocrisie a August Serm. in Mont. l. 2. c. 3. Qui vult videri quod non est hypocrita est Id. in Psalm 103. Parie dealbatus hypocrisis simulatio paries dealbatus foris tectorium intus lutum Id d. civ D. lib. 2. Malignitas Daemonum nisi alicubi se transfiguret in AngeluÌ„ Lucis non implet negotium deceptionis of this Declamitant who professeth himselfe an obedient Son to his deare and reverend Mother the Church of England wheras in the precedent Section he most contemptuously disgraceth Episcopal Authority ordain'd by the holy Apostles and established in the Ch. of England ever since the reformation accounting the Prelates if they exercise that power of judicature which the Church of England approveth as being descended from Primitive and Apostolicall Ordination Vâ—ines of the Pope And more than so This Dialogue-broacher b Reade this Auth rs Treatise intituled Christs coÌ„fession and complaint pag. 30. anâ— pag. 59. In wh ch he condemneth Episcopall government saying It is prohibited by Christ Luc. 22.24 1 Pet. 5.3 Mat. 20.25 2 Tim. 2.3 4. And he applyes S. Pauls Text Col. 2.20 to the Ceremonies of the Church pag. 60. They look to little but the silencing of such as stumble at their Ceremonies and Hierarchie To defend the injunctions of men and their unprofitable Hieraâ—chie Plea Such kinde of Ministers are not wanting to helpe forward the re-erecting of the Romish Baal in our Land had they but a yong Manasses to restore the Altars and Groves which good King Ezekiah his Father had pulled downe in other Pamphlets declares himselfe to be an adversary to the Ecclesiasticall policy Rites Ceremonies and Canons of our present Church and scarce any professed Schismatick of later dayes hath intreated conformable persons of good quality with more despitefull abuses than this hypocrite who stileth himselfe an obedient Sonne of his Mother the Church hath done 2 This Dialogist falsely accuseth his Adversary in laying to his charge that he hath stigmatized all such as dissent from him in the Question of the Sabbath Venomous Serpents noisome Tares pestilent Weeds and uncleane Beasts for it is apparent ex Pagina secunda of the Epistle Dedicatory that those termes are applyed to notorious Hereticks malicious Schismaticks prophane Hypocrites and proud disturbers of the peace and unity of the Church c Hieron apolog c. Ruff. Tu nimium suspitiosus querulus qui dicta in Haereticos ad tuam refers contumeliam The Bishops words are This being the condition of the Church militant it cannot be otherwise but that in all ages there shall be found among those which professe Christ not only such as are vertuous and sound in faith but also men of corrupt minds and reprobate concerning the faith Venomous Serpents noisome Tares pestilent Weeds d Idem c. Luciferian Non solum in Ecclesia morantur oves nec mundae tantuÌ„ aves volitant sed frumentum in agro seritur inter nitentia culta Lappaeque tribuli steriles dominantur avenae and uncleane beasts Our Saviours owne prediction was There shall arise false Prophets c. S. Paul Oportet Haereses esse c. 3 Another branch of Br. B. his Declamation is The Bishop in his booke brandeth those whose opinions he impugneth with the odious name of Novell Sabbatarians Our answer is 1. The Bishop in his Treatise brandeth not all such as dissent from him in his Tenet of the Sab. c. with that name neither brandeth he any therewith because they teach Christian people to observe the Lord's-day religiously and to spend the same in the performance of holy and spirituall duties so far as is necessary for their godly edification and in such manner as the Canon and Precept of the Christian Church hath enjoyned for he holdeth this to be a necessary duty obliging al good Christians 2 He giveth this Title and Name very justly to all those who proudly and peremptorily maintaine the maine Principles and Positions upon which Sabbatarian Hereticks in ancient and in moderne times have grounded their errour touching the necessary observation of the old legall Sabbath The Reader shall finde these Principles and Positions peremptorily taught for divine truth by those Teachers whose opinions the Bishop impugneth layed downe in his Treatise Page 20. c. The observation of the Seventh day and also the precise resting from worldly affaires is morall neither is there any thing in the fourth Commandement that might intimate it to be Ceremoniall The 4th Commandement can be no more partly morall partly Ceremoniall than the same living creature can be partly a Man and partly a beast The fourth Commandement is part of the Law of Nattre and thus part of the Image of God and is no more capable of a Ceremony than God himselfe The fourth commandement in every part thereof as it is contained in the Decalogue is morall and of the Law of Nature The Decalogue being the same with the Law of Nature is one and the same for ever it followeth necessarily that the Sabbath being a part of that Decalogue is to remain for ever The observation of the seventh day is of the Law of Nature it was established before Christ was promised and therefore it is not ceremoniall but of the Law of nature and perpetuall The Summe and substance of the former Positions is The fourth Commandement of the Decalogue is purely intirely and totally morall it is a Precept of the Law of Nature and of the same quality both for morality and perpetuity with other Commandements of the Law of Nature neither was there any thing Ceremoniall in it Now the judicious Reader will presently observe that the Sabbatarian Heresie concerning the perpetuall observation of the old Legall Sab. is a necessary and undeniable Conclusion issuing out of the former Positions For every Law or Precept purely intirely and totally morall is perpetuall and unchangeable the same must be intirely observed and if nothing positive or Ceremoniall be found therein then no branch or member thereof can cease or be omitted But the keeping holy of the Seventh day Sabbath namely Saturday was a maine part of the fourth Commandement for it was the Subject or materiall Object of that Commandement literally expressely and positively specified and commanded by God Almighty in the Decalogue Therefore from the Premises it will be consequent that the Seventh day Sabbath being Saturday must be kept holy untill the end of the world The first Proposition is confirmed in manner following The prime speciall and expresse materiall Object of every Law is a substantiall part of that Law and it is of the same kinde and
quality with the Law it selfe and therefore if the Law be intirely and naturally morall then the expresse and speciall object of the same is of the same quality For example in the fifth Commandement of the Decalogue Honour thy father and thy mother c. Naturall Parents are the prime speciall and expresse Object of that Law therefore although other Objects may be added as honour the King give honour to Presbyters that rule well honour Masters c. Yet naturall Father and Mother being named expressed and specified in the Commandement remaine indelible because they are the prime Object thereof In like manner if the fourth Commandement were naturall and intirely morall like unto the fifth then the particular day expressed and described therein namely Saturday must be observed although the Apostles and Christian Church might adde the Lord's-day and some other Festivals for the enlarging of the service of Christ 4 The Bishop also in his Treatise 235. c. 249. c. hath observed certaine desperate passages in those mens Sermons and Tractats whom he stileth Novell Sabbatarians to wit To doe any servile worke or businesse upon the Lord's-day is as great a sinne as to kill a man or to commit adultery To throw a Bowle on the Sabbath-day is as great a sinne as to kill a man And to make a Feast or Wedding-dinner on the Lord's day is as great a sin as for a father to take a knife and cut his childes throat To ring more Bels than one upon the Lord's-day to call the People to Church is as great a sin as to commit murder In Harvest time though the Corne be in danger yet better were it for us that it should rot on the ground than for us by carrying it in with the breach of the Sabbath to treasure up unto ourselves wrath c. It is not lawfull for people to go out of their houses to walke in the fields These former Dictats are borrowed from the old Pharisees and the moderne Authors who have revived and maintained them comply herein with Sabbatarian Hereticks Thus to satisfie my judicious Reader I have delivered the reasons inducing me to stile certaine new Scripturients and Predicants whose opinions I impugned Novell Sabbatarians and if Br. B. and his Allies are offended and hold this Title odious let them right themselves not by raging and thrusting out rayling and libelling Pamphlets marching up and downe in blew Iackets but by renouncing and recanting those scandalous Positions which are apt to impoyson Christian People with Iudaical and Sabbatarian heresie 5 Those persons which the Bishop intended when he used that terme of Novell Sabbatizers were so far from being the true bred children of the Church of England that they were either in heart or in open profession adheres to the Presbyterian Policy and they sucked not their Doctrine of the Sabbath from the breasts of both the Testaments but partly from the corrupt Fountaines of Ancient Heretickes and partly out of the broken Cesternes of their owne private fancies B. The Doctrine of the Church of England concerning the Sabbath is most clearely a If Br. Asotuâ— had said clearely and left out the word most he had said more than he could have made good and fully set forth in the Booke of Homilies which Booke the 35. Article to which all we Ministers doe subscribe doth commend as containing A godly and wholesome Doctrine and necessary for these times and therefore judged to be read in Churches by the Ministers diligently and distinctly that they may be understood of the People Answ The Homily setteth forth the Doctrine of the Church of England if the words and sentences thereof be rightly expounded to wit according to the rule of the Scripture the common vote and consentient testimony of the Orthodoxall Catholike Church of Christ in all ages and the precedent and subsequent Lawes Statutes and Canons of the kingdome and Church of England But if the words and sentences thereof be not rightly expounded b Tertul. d. Prascript ca. 17. Tantum veritati obstrepit adulter sensus quantum corruptor stilus according to the foresaid rules but according to mens private interpretation then the same may bee a meanes to lead people into error for so it fareth sometimes even with holy Scripture it selfe c Hieron Com. in Eph. 1. Interpretatione perversa ex Evangelio Domini sit Evangelium hominis quod pejus est Diaboli Id. c. Lucifer Nec sibi blandiantur si de scripturarsi capitulis videntur sibi affirmare quod dicunt cuÌ„ diabolus de scripturis aliqua sit locutus scripturae non in logendo consistunt sed in intelligeÌ„do 2 Some passages in the Homily are ambiguous Therefore the doctrine of the Church of England is not most clearely set forth in the same The Antecedent is proved by these Instances The Homily saith As for the time which Almighty God hath appointed his people to assemble together solemnly it doth appeare by the fourth Commandement of God Remember thou keepe holy the Sabbath day Vpon which day it is plaine in the Acts of the Apostles ca. 13. the people accustomably resorted together and heard diligently the Law and the Prophets read among them In this passage the Homily might seeme to those who maintaine the Saturday Sabbath to make that day a weekly festivall because the Apostles upon that day even after Christs Ascension entred into Synagogues and did there performe Christian religious offices Act. 13.14 44. and Chap. 17.2 It followeth in the Homily God doth not binde Christians so straightly to observe the utter Ceremonies of the Sabbath in forbearing of work and labour in time of great necessity In this passage the Homily hath not clearely and explicitely declared 1. How farre forth the Sabbath of the fourth Commandement was Ceremoniall 2. What kinde of worke and labour in particular Christians may lawfully use upon the Holy day Br. B. pag. 22. Will admit no work or labour upon the Sunday but such only as is of absolute necessity as in time of Scar-fire invasion of enemies c. But the Ancient Imperiall lawes permitted sundry workes of lesse necessity than the former upon the Sunday pag. 219. and grave Divines as Calvin Bucer Beza c. approve the same a Walaeus de Sab. pag. 1â—9 Non audemus improbare quod post concilium Arelatense Constantinus in suis constitutionibus tempore pluvio aut alio necessitatis casu permittit ut messes aut vindemiae etiam die Dominico colligantur Quia si ad famis propriae solatium licuit Discipulis sabbato aristas vellere Cur non liceat in tali casu â—d pulsionem praeventionem famis communis terram coÌ„serere messem aut vindeâ—iam salvare Bez. in Cantic Ho. 30. Vt autem Christiani eo die a suis quotidianis laboribus abstinerent praeter id temporis quod in caetu ponebatur Id neque illis Apostolicis temporibus mandatum neque prius