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
Theft as the Novell Sabbatizers preach pag. 235. for Christian people to use some intermission from religious and spirituall actions and likewise some recreation upon some part of the Lord's-day and they are not obliged during the whole day which according to the Sabbatarian Tenet containeth 24. houres to forbeare to speake any words or think any thoughts or to performe any workes or actions which concerne either pleasure or profit read pag. 249. because it is morally impossible for them with comfort and ordinary diligence to continue 24. houres together in spirituall and religious exercises and meditations 2 The Law of Christ condemneth all profane libertinisme but why doth Br. Asotus stile such recreation as neither is vicious in forme quality or circumstance by the name of profane liberty And other recreation than this the Bishop maintaineth not either upon Sunday or upon any other day pag. 229. 3 The Bishop intreateth Br. B. to resolve him whether it is not a Doctrine of Libertinisme to animate Christian people in disobedience of lawfull Authority to teach them it is a branch of their Christian liberty to be their owne guides in point of Religion to deprave or to neglect the Common Service and other Duties enjoyned by the precepts of the true Church whereof they are members to maligne Ecclesiasticall Governours and to proclaime them Veines of the Pope and to be of a Papall Spirit if they presume to instruct the inferiour Clergie in point of Religion To bequarrell godly and learned persons who comply not with the new Sect in their fanaticall asseverations and to censure and controle all things which are not sutable to their owne groundlesse and sencelesse traditions Now in good earnest you Br. B. many judicious men are of minde that the fomenting of these humours in Christian people by Doctrine or example is a more proper act of profane libertinisme than such bodily exercise and recreation as the Lawes of our Kingdome and State have permitted B. I observe a very improper and so an untrue speech where hee saith if they should upon Puritan Principles restraine them wholly from all repast Who I pray you doth restraine the people from all repast on the lord's-Lord's-Day Or is prophane sport a repast to feede the rude Vulgar it seemeth so and liberty to youth is as their meate and drinke Answ It appeareth by the Law of the Sabbath Exod. 23.12 That one end and use thereof was the refreshing of the people upon the seventh day after six dayes toile and labour And the old Sabbath and other Festivals were Dies Laetitiae dayes of mirth and rejoycing and sober and honest recreation upon some part of the old Sabbath was prohibited by no Divine Law pag. 237. Now if in the time of the Gospell Christian people upon Principles borrowed out of the Talmud and the Rule of Pharisaicall Tradition should be surcharged with such rigid Ordinances as are imposed by Novell Sabbatarians pag. 235 236. 249 250. and he wholly restrained from all recreation upon any part of the Holy-day One end of the Holy-day should be destroyed and Christian people must be deprived of that liberty which God and nature have granted and from hence it will be consequent that the Holy-day instead of a day of Refreshing shall become a day of Oppressing people with an heavier burden than in right ought to be laid upon them and this would make the Holy-day more unwelcome than the plough-day and besides it might engender in peoples mindes a distast of their present Religion and manner of serving of God pag. 266. This passage highly displeaseth the Dialogue-broacher but instead of solid answer and confutation First he carpeth at the forme of speech affirming that it is improper but wherein he declareth not then he saith it is untrue this likewise is easily said but impossible to be proved After this he equivocates saying Who I pray you do restraine the people from all repast on the Lord's-day that is who restraineth people from eating and drinking on the Lord's-day And lastly he declineth the true state of the Question for whereas his owne Tenet is Vniversall to wit that all civill recreation is unlawfull upon the Sunday in his disputation hee opposeth some kindes of bodily exercises and recreations which seeme to him to be lascivious profane and really vicious in their proper forme and quality B. Pag. 266. He saith some Recreations not prohibited by our Lawes our religious Governours allow upon Holy-dayes And Pag. 232. Civill recreation not prohibited in termes neither yet by any necessary consequence from the Law cannot bee simply unlawfull And pag. 231. No just Law Divine Ecclesiasticall or Civill doth totally prohibit the same To this I reply that those sports fore-specified are prohibited by Law both Divine Ecclesiasticall and Civill 1. By Divine Law as Rom. 13.13 Gal. 5.21 1 Pet. 4.3 c. 2. By Ecclesiasticall Lawes and Councels c. 3. By just Civill Lawes c. Answ 1 It is an infallible verity and confessed by the Dialogue-forger himselfe that nothing can bee vicious or sinfull unlesse it bee prohibited expressely or virtually by some just Law c Aug. d. pec mer. remis l. 2. c. 12. Neque peccatum erit si non divinitus jubeatur ut non sit Br. B. Dialog p. 11. A sin it cannot bee but as a breach of one of God's holy Commandements for where there is no Law there is no transgression Divine or Humane But sober and honest repast recreation or pastime upon some part of the Holy-day is prohibited by no Divine Law nor by any Ecclesiasticall or Civill Law of our State and Church Therefore sober and honest recreation c. upon some part of our Holydayes is not vicious sinfull or unlawfull Now the Objector in his reply declineth as his manner is the true state of the Question and inveigheth against certaine particular Exercises and Recreations excepted against by some learned Divines and which have beene prohibited by publike authority in foraigne Nations But the Bishop in his Treatise proceeded no further concerning recreations than is before expressed to wit that such are neither vicious in forme quality or circumstance may lawfully be used upon some part of the Holy day if they shall be permitted by lawfull authority And the maine reason of his forbearance was because in the first part of his Treatise he undertooke to deliver no other Doctrine concerning the old Sabbath or the Lord's-day but such only as seemed to him both to be Orthodoxall and also Catholike and therefore he declined the Question concerning Pastimes and recreations in their particular leaving the same to a publike determination of the Church and State by reason there now is and in former times hath beene diversity of opinion among godly men concerning the quality of such particulars And if Br. B. esteemeth those bodily exercises and recreations to be profane and vicious which his gracious Majestie in a royall Edict permitteth his Subjects with sundry
admit the Doctors aforesaid were adverse to us and we to them in many more Positions than indeed we are yet notwithstanding it might be lawfull for us to use their Testimony in all Questions wherein they maintaine Catholike and Orthodoxall Verity b Iren. li. 4. ca. 14. Vera contradictioni minime obnoxia est probatio quae ex dictis adversariorum elicitur S. Paul used the Testimony of Heathen Poets in matter of truth notwithstanding they were enemies to Christian piety c Chrys in Gen. Hom. 57. Infidelium adversantiuÌ„ religioni testimonia majorem habent fidem Et hoc est ex omnipotenti sapientia Dei ut inimici veritatis fiant ipsi testes veritatis August c. Petilian Don. li. 2. ca. 30. and Christians likewise use the Testimony of Iewes and Rabins concerning the number and integrity of the Bookes of Canonicall Scripture S. Augustine used the Testimony of Saint Cyprian against Donatists and Pelagians d Aug. d. Bapt. c. Don. l. 2. c. 1. l. 3. c. 11. l. 4. c. 1. l. 6. c 7. c. Crescon Gram. l. 3. c. 1. d. praedest sanctor c. 14. d. pec mer. remis l. 3. c. 5. c. Gaudent l. 3. c. 1. Epist 107. who was adverse to him in the point of Rebaptizing Tertullian Origen Lactantius c. had their errours yet they that use their testimony when they speake divinely were never as yet censured by any sobero conscientious Writers as maintainers of a bad cause or bringers in of Rascals to be their Advocates B. Certainly in the Point of Sports and Recreations Reformed Churches will utterly faile him yea and disclaime him too c. For the Ministers of the Seventeene Provinces reformed and the neighbouring Churches in Germany petitioned the States of the Vnited Provinces for the reformation of the manifold profanation of the Lord's-day Answ The Bishop maintaineth not but opposeth and condemneth all profanation of the Lord's-day And as for honest and sobeâ—â— recâ—â—â—tion the best Divines of the Vnited Provinces approve the same upon some part of the Lord's-day The Divines of Leidan in Synopsi purioris Theologiae Disp 21. write as followeth Neque tamen omnis recreatio hic prohibetur ut quae etiam inter fines Sabbati est scilicet quae divinum cultum non impedit sacris peractis honeste decenter moderate sine scandalo offensione fit Neverthelesse all bodily recreation upon the lord's-Lord's-day is not here prohibited because the same is one of the ends of the Sabbath namely such bodily exercise and recreation as is no impediment to Divine worship and which is used in honest decent and moderate fashion without scandall or offence after such time as the sacred and religious offices of the day are performed And in like manner Walaus himselfe whom the Obiector citeth de Sab. â—ap 6. pag. 131. Vltimo quaeritur an recreationis â—t oblectationis opera fidelibê° Sabbato sint concessa Recreationis quaedâ—m opera hoc die esse concessa non 〈…〉 Deus inter sines Sabbati hoc quoque refere Exod. 23 〈◊〉 respiret Iunius vertit 〈◊〉 recreetur filius 〈…〉 tuae Et Christus ipse die Sabbati 〈…〉 Luc. 14. Et sanc cum dies Sabbati fuerit fostus refeâ—â— quoque Laetitiam Coeli hominis recreatio atque anima corporis vlres reficit quemad modâ—m sapiâ—ns inquit Prov. 17. Animus laetus medicinam facit spiritus autem fractus exsiccat ossa Atque ideo etiam in Ecclesia Apostolica Agapae erant institutae translatae ut videtur ex conviviis sacrificiorum Veteris Testamenti ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutuam testandam honestam recreationem usurpandaÌ„ 1 Cor. 14.20 Iude v. 12. Imo diebâ—s Dominiâ—is ad gaudium propter memoriam resâ—â—â—â—◠〈…〉 … are in Ecclesia Primitiva â—â—fâ—â—â—uiâ— Aug. Epist 〈◊〉 ad 〈…〉 We dare not deny some kinde of râ—creatiâ—â— to bee lawfull upon the lord's-Lord's-day for God himselfe makes the refreshing of the sonne of the Handmaid and of the Stranger one of the ends why the Sabbâ—th 〈◊〉 ol … â—â—od 23.12 And Iunius translates the word refreshed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recreated Also Christ himselfe upon the Sabbath-day went to a Feast Luke 14.1 And forasmuch as the Sabbath is a Festivall day honest recreation upon that day is a represent of heavenly joy and according to the Wiseman's saying Prov. 17.22 A merry heart doth good like a Medicine Also in the Apostolicall Church certaine Love-Feasts called Agapae being translated from Feasts used at Sacrifices in the old Law were ordained to testifie brotherly love among Christians and for the exercise of honest recreation and upon the lord's-Lord's-day to the end Christians might testifie their rejoycing for the memory of Christ's Resurrection it was held a nefarious thing in the Primitive Church to make that day a fasting day as S. Augustine sheweth 86. Ep. ad Casulanum Rivetus in Exod. 20. a Honestae tamen recreationes quae spiritus refocillent mutuum alant consortium à solennitate illius diâ—i non sunt excludendae Honest recreations which refresh the spirits and cherish mutuall society ought not to be excluded from the solemnity of that day A. Sir I heartily thanke you for your sweet conference which I could be content might last yet a whole Summers-day But the Day now bidding us farwell leaves us to bid one another good night B. And so good night to you Brother A. And to you also good Brother Answ After a due and impartiall Examination of the former Dialogue the Bishop protesteth once againe that he hath observed no one passage in it which meriteth any approbation And therefore Brother A. is fallen in love with his owne shadow when he stileth the same a sweet conference a Ambros Ep. 40. Vt filii etiam deformes delectant sic etiam scriptorem indecores sermones sui palpant Lud. Vives Sicu pueri complectuntur exosculantur specula in quibus imaginem sui aspiciunt c. But let not Brother Asotus deceive himselfe for his Dialogue is neither sweét nor savoury either in matter or in forme but very rude wilde malicious and factious The maine Position of this Dialogue to wit That the Bishop's Treatise of the Sabbath overthroweth the Doctrine of the Church of England c. is confuted in manner following 1 The Doctrine of the Church of England concerning the Lord's-day and all other Holy dayes is the same at this present it was in the raigne of King Edward the 6th and in the raigne of King IAMES Anno primo But the Bishop in his Treatise consenteth with the Doctrine concerning the Lord's-day and other Holy dayes maintained by Statute in the raigne of King Edward the 6th and in the raigne of King IAMES Anno primo Ergo The Bishop in his Treatise hath not overthrowne the Doctrine of the Church of England concerning the Lord's-day and other Holy dayes 2 The present Doctrine of the Church of
unto pag. 267. Thesis 7â— The Sanctification of one particular day in seven is neither any principle of the Law of nature nor yet an immediate Conclusion of the same neither is the same commanded by any written Evangelicall divine Law neverthelesse the same is consonant to the Equity of the 4th Commandement of the Decalogue and besides The religious observatâ—on of one day in seven is a convenient time for GOD'S publique and solemne worship and the Christian Church in al ages since the Apostles hath deputed one weekely seventh-Seventh-day to the fore-said end And therefore it is a thing just and reasonable to continue the same observation pag. 91. Thesis 8. There is no expresse Commandement written in the New Testament concerning the religious observation of the Sunday of every weeke rather than of any other convenient day or time Neverthelesse because the Christian Church ever since the Apostles age hath beene accustomed to observe this weekely-day and it is a received Tradition that the holy Apostles themselves were the authors of this observation and also the maine reason upon which this observation was first grounded to wit the Resurrection of CHRIST upon the day called the LORD'S-day is a just and weighty motive to induce Christian people to observe this day in the honour of CHRIST and to testifie their rejoycing and thankefulnesse for the benefit of our SAVIOUR'S Resurrection Therefore it is not expedient decent or agreeable to equity and good reason to alter the long continued observation of this day into any other new day or time pag. 152. Jncipit PROLOGUS A. BRother you are happily met B. And you Brother also A. I would I might spend an houre or two with you in private conference in a point wherein I have of late been not a little perplexed B. Why what is the matter Brother A. Have you not seene a late Treatise of the Sabbath-day published by an eminent Antistes in this Church B. Yes I have both seene and perused it A. I pray you what thinke you of it B. I thinke it is a very dangerous Booke A. What meane you by that B. I mean dangerous to the Authour if it were well examined before competent judges A. How so I pray you B. Because it overthrowes the Doctrine of the Church of England in the point of the Sabbath A. Pardon me that seemes to mee impossible B. Why A. Because he saith expresly in the very title page of his hooke That it containeth a defence of the Orthodoxall Doctrine of the Church of England against Sabbatarian Novelty And therefore I am confident he will looke to make that good B. Be not too confident you know the Proverb Fronti rara fides The foulest causes may have the fairest pretences Answ The substance of the precedent interlocutory babble is The Bishops Booke is a dangerous booke and that to himselfe if it were examined before Competent judges for contrary to the title of the booke it overthrowes the Doctrine of the Church of England in the point of the Sabbath Our answer to this accusation is 1. that if we will rightly understand the quality of it we must first of all define who are Competent judges Now the holy Scripture The Law of reason and all prudent men require these properties following to the Constitution of Competent judges 1. Lawfull authority 2. Sufficient learning and knowledge 3. Feare of God 4. Wisedome 5. Integrity and love of Verity 2 The Bishops Treatise of the Sabbath hath already beene examined by judges qualified in manner aforesaid Namely by the two most Reverend Arch-Bishops by many Reverend Bishops by the Honourable Court of High Commission by many Reverend and learned Deanes by many Doctors and Professors of Theologie by some of the learned Readers in Divinity of both Vniversities by Noble and Prudent Statesmen by eminent Professors of both Laws civill and temporall and the Kings Majesty himselfe the Bishops Soveraigne Lord and Master hath graciously accepted it and if these before named shall not be esteemed competent judges Our desire is to be enformed by our Brother B. who in our Church or Kingdome are competent judges but especially let him resolve us who shall be those competent Iudges to whose sentence hee will submit the examination of his owne unlicensed pamphlets 3 The Bishop hath not onely affirmed in the title page of his Treatise that it containeth a Defence of the Orthodoxall Doctrine of the Church of England c. but he likewise hath confirmed the same by arguments and testimonies irrefragable Therefore Brother B. his proverbiall sentence Frontirara fides is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it admitteth an exception to wit credit ought at all times to bee given to the Frontispice of every booke which confirmeth that which is contained in the same by weightie and effectuall arguments Now the conclusion from the Premises is The Bishops Booke can prove no dangerous Book either to himselfe or to any other if it were duely examined by lawfull and competent Iudges A. That is true you say But yet I cannot be perswaded that so great a Personage would so farre overshoot as to give that advantage to those whom he makes his adversaries Nay you know his Booke is dedicated to the Arch-Bishop of Canterbury by whose direction and that according to his sacred Majesty his command he was set upon this work both for the preventing of mischiefe as himselfe saith in his Epistle Dedicatory to the said Arch-Bishop and to settle the Kings good Subjects who have long time beene distracted about Sabbatarian questions Now if he maintaine not but as you say overthrow the Doctrine of the Church of England he will have small thankes from his sacred Majesty for his paines who is the Defender of the Faith of the Church of England and hath often solemnly protested Declaration about the Dissolving of the ParliameÌ„t And Declaration before the 39. Articles and that in his publike Declarations â—n print that he will never suffer therein the least innovation And what thankes then can heâ— expect from the Bp. trow you And instead of preventing he will pull on greater mischiefs And in stead of setling the Kings good Subjects he will fill their minds with greater distractions And therfore Brother in so saying you lay a heavy charge upon him It is dangerous so to charge a Person of that Dignity and Esteeme in the world Take heede therefore what you say You know also that he is a great Scholer deeply learned a Reverend Father of the Church so as his judgment is taken almost for an Oracle Answ The summe of the former discourse is That the Bishop can expect small thankes from the Arch-Bishop of Canterbury to whom his Booke is dedicated or from his Majesty who will suffer no innovation in Religion if he being of note for learning and a Bishop of the Church hath in stead of setling the mindes of the Kings loving Subjects distracted or led them into error To this
prate and not to prove that Christians under the Gospell have received an expresse Commandement from God for the Observation of a certaine particular day in every weeke In such manner as they have received the Commandements touching the non-adoration of Images and giving the Cup in the Eucharist But untill hee performe this which will bee impossible hee declareth himselfe a Rude Accuser and withall a foolish and babling disputer B. A second reason why it is not left in the power of the Church to Prescribe what time men please is Because it is God's prerogative as a Master to appoint his owne worship and service So the time a The time commanded in the fourth Commandement is Saturday the Old Legall Sabbath wherein hee will bee served This God Himselfe commandeth in the fourth Commandement Now as the King will not take it well that any meddle with his prerogative and arrogate that to himselfe which is the King 's right So God is justly offended when men presume to assume to themselves that power which is proper and peculiar to God alone b God is wel pleased when the Church assumeth such ministeriall power as he hath granted If any will take upon him to coine money by counterfeiting the King's stamp and name his act is Treason How then shall they escape who presume to coine what time they please for God's solemne worship though they set the counterfeit stamp of God upon it Now the Sabbath Day is of the Lord 's owne making c The Sabbath day of the fourth Commandement was of God's owne immediate making and if this day is the Lord's day Then Th. Brab is in the right and stamping and therefore called the Lord's Day Answ There is no colour of truth in this second reason 1 The Author of it dealeth falsely For the Bishop maintaineth not that it is in the Churches power to appoint what time men please for Divine Worship But hee saith the contrary to wit The Church must appoint such a measure and proportion of time for God's worship and for Religious Offices as is convenient competent and every way sufficient But hee that teacheth this leaveth it not in the power and liberty of the Church to prescribe what time men please Because such time as men please to appoint may be inconvenient incompetent and insufficient for so great and holy a worke 2 The argument it selfe is of no force For although all power of constituting time for his owne worship bee eminently and originally in God himselfe as likewise is the teaching of all supernaturall truth Matth. 23.8 Yet there is given to the Pastors of the Church a derivative delegate and ministeriall power both to teach God's people and likewise to appoint set fixed and convenient dayes and times and places for religious worship pag. 187. Where the great Lord and Master himselfe hath by his owne expresse or immediate Law ordained a particular day or time for his owne worship It is not lawfull for man to alter the same and therefore the Iewes in the Old Law might not change their Sabbath into another day But the Church by ministeriall and delegate power may adde and increase the number of Religious holy dayes if it be necessary or expedient for the peoples edification For in the very time of the Old Law when many festivall dayes were ordained by God's speciall mandate the Iewish Church notwithstanding upon speciall occasions appointed some new Holy Dayes Hest 9. 17. 1 Machab. 4.56 and our blessed Saviour Himselfe honoured one of these feasts with his owne presence Ioh. 10.22 But now in the time of the N. Test the Church of Christ must of necessity have power to ordain set times and festivall dayes for Divine worship and the spirituall edification of People because such dayes and times are necessary to the ends aforesaid and the Lord Himselfe by no expresse particular mandate of Holy Scripture hath commanded them 3 The Objector's similitudes borrowed from Royall Prerogative and coining or stamping monies are nothing worth for although no Subject may lawfully usurpe the Kings's authority or prerogative yet a Subject may receive power from the King's authority and Prerogative to do many things which otherwise were unlawfull for him to doe As appeareth in Iudges who from the King's prerogative in sundry cases have power of life and death In privy Counsellors c. So likewise the Pastors of the Christian Church by a Ministeriall power given them by Christ exercise authority many wayes in ordering times and places and many other actions and circumstances which concerne God's worship Also It is very lawfull for subjects to Coine and stampe monies when the King being supreme Lord granteth them licence and authority It is Treason in such only as presume to doe it without license and because it is a thing prohibited by Lawes and Royall Authority And so it fareth with the Governours in the Christian Church If they presume to appoint any thing which God hath prohibited they are Delinquents But if in their Ecclesiasticall Precepts they exceed not the power given them by Christ they doe well and they ought to be obeyed 4 This Mangie Objection which the Dialogue-dropper hugs in his bosome and when he blatters it out of his wooden deske he is applauded with the loud Hem of his seduced Auditory is borrowed from Old Thomas Cartwright who in his dayes poysoned many credulous people with such Scabby Similitudes and with some other such like popular insinuations pag. 95. B. A third Reason why it is not left in Man's power to institute the solemne day of God's worship his Sabbath Day or to appoint him what proportion of time they please is Because an indefinite time must either binde to all moments of time as a debt when the day of payment is not expressely dated is liable to payment every moment Or else it bindes to no time at all a The natural equity of God's positive Law requires convenient and sufficient time The precept of the Church determines the day or time in speciall Now tâ—is being performed the dâ—y and time for the solemne worship of God is made definite and certaine For if the Law of God binde Vs not to an expresse determinate time or day consecrate to his service Then the not allowing of him a set time or day is no sin at all For what God's Law commands not therein man is not bound And where no set Law is of a set time or day there is no transgression if a set time or day be not observed So as by this reason If the Law of the 4th Commandement prescribe no set sacred time or day for rest and sanctification it is a meere Nullity For to say there is a naturall equity in it for some sufficient and convenient time and yet no man can define what this sufficient and convenient time is nay all the heads and wits in the world put together are not able to determine it it is as
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
cautions limitations and provisoes lord's- a 1. None to bee permitted which were prohibited by any former Lawes or by any Canons of the Church 2. None to be used but after the end of all Divine Service and afternoone Sermons 3. The said recreations are prohibited to all persons both Recusants and Conforme in Religion who are not present in the Church at the Service of God 4. Every person must resort to his own parish Church and be there present at Divine Service 5. Each Parish by it selfe to use the said recreations after Divine Service and no Meetings Assemblies or concourse of people ouâ— of their own Parish on the Lord's-day let him in his Disputation and Objections proceed humbly and modestly as becommeth a loyall Subject addressing himselfe to his Soveraine and propound weighty arguments sufficient to convince those who are of contrary judgment but in the mean time let him abstaine from scandalous abusive passages against his Majesty and likewise gainst other persons who being Subjects and perswaded that it is their duty to be obedient to Royall Authority unlesse such things be commanded as are Aperte contra Deum that is in very deed and not in some mens opinion only repugnant to the Law of Christ b Promptuar Iuris tr 9. cap. 5. n. 68. In dubio semper praesumitur pro justitia legis donec non expresse appareat pro contrario sic in dubio tenentur subditi obedire Bernard d. praecept dispens cap. 12. Quicquid vice Dei praecipit homo quod non non sit tamen certum displicere Deo haud secus omnino accipiendum est quam si praecipiat Deus Ib. Ipsum quem pro Deo habemus tanquam Deum in hiis quae aperte non sunt contra Deum audite debemus B. Edition second of his Dialog pag. 28. Enough to settle me and every good subject of his Majesty in this beliefe that the Declaration for sports and the urging of it to be none of his Majesties act but a meere plot of some Popish Priests and Prelates to eate out and tread downe Religion and to Vsher in Popery Atheisme and prophanenesse into the Church Answ If Lucifer himselfe should preach or write that wicked and lying fiend could hardly utter any thing more false seditious or scandalous than is contained in the former passage 1 His sacred Majesty now is and hath ever been so gracious and Religious as that his princely care and desire is to have his Subjects under him to leade a quiet and peaceable life in all godlinesse and honesty and therefore it is farre from him to be guided or over-ruled by Popish Priests and Prelates in any matters of Religion 2 If his Majesties declaration shall be duely examined it tendeth to the repressing of Popery for no subjects are thereby permitted to use any sports or pastimes upon the Holy day but such onely as shall duely frequent the Church and bee present boâ—h at Divine service and at the Sermon 3. The Royall edict granteth no liberty to any subjects though conforme in Religion to use any sports or pastimes upon the Sunday formerly prohibited by the Lawes of the kingdome nor yet untill all the Religious offices of the day shall be finished and duely performed and therfore it can be no meanes to usher in Atheisme and profanenesse into the Church 4 Such manner of Preaching and Writing as this venomous Dogmatist useth in his fiery Sermons and in this and in some other of his unlicensed Pamphlets are very apt and ready meanes to impoison his Auditors and factious Disciples with disloiall thoughts against his Majesties government and with desperate intentions against his subordinate Ministers and consequently to usher in rebellion and sedition into the Church and State A. I remember the Bishop of Elye's maine argument as I understand and apprehend to prove his recreations to be lawfull on the Lord's-Day is because honest and necessary labour is lawfull on that day Answ The Bishop's maine argument to prove some pastime and recreation upon the Lord's-day to wit such as is not vicious in quality or circumstance to be lawfull and which is used after such time as the religious offices of the day are performed is because such recreation is not prohibited by any Divine Law naturall or positive nor by any necessary inference from the same B. But as I conceive the Parallell doth no way hold as will appeare clearely by these particulars 1 Honest labour is necessary on that day in respect of necessity only it being unlawfull if not necessary and may bee deferred but there is no necessity of sports and pastimes unlesse in some instant dangerous infirmity of the body and some moderate recreation be prescribed by the Physitian 2 Honest necessary labour is lawfull in the foresaid sense on any part of the Lord's-Day even in time of Divine Service and Sermons But so are not sports and pastimes by the Bishops owne confession 3 Labours absolutely honest and necessary as to quench fires to make up Sea breaches to defend the assaults of enemies attending persons dangerously sicke are lawfull all the day long and for many successive Lord's-Dayes together but sports and recreations may not bee used all the Lord's-Day long nor on every part of the day nor many dayes together Answ 1. It is false that no labour may bee used upon the Lord's-Day but such only as is of absolute necessity For then it must have beene unlawfull for the sicke of the Palsie and the lame man at the poole of Bethesda after they were healed to have carryed their beds upon the Sabbath day Mark 2.11 Ioh. 5.9 10. for this was not a worke of absolute necessity but such as might have been deferred untill the evening of the Sabbath or untill the next morning 2 The Netherland Divines handling this question speak as followeth Non audemus improbare quod post Arelatense Concilium Constantinus in suis constitutionibus tempore pluvio aut alio necessitatis casu permittit ut messes vindemiae etiam Die Dominico collìgantur We dare not disallow that which after the Councell of Arles Constantine the great in his Imperiall constitutions permitted people in rainie weather and in other cases of necessity namely in the time of Harvest and Vintage to gather in their Corne and Wine upon the Lord's-Day B. But againe admit that sports and pastime and recreations are not expressely inhibited within the letter of the Law by these generall words no manner of work but only by consequence yet it followeth not that honest labour is more unlawfull than honest Recreations as they are termed For the Bishop and Fathers generally conclude that rest from sinne is the chiefe thing commanded and sinne it selfe the principall thing prohibited in the fourth Commandement yet neither of them is commanded or prohibited within the words of this Precept Therefore sports and pastimes by the same reason may bee more prohibited by it on the Sabbath than labour