The Church in this sinneth not as being not guilty of the breach of the fourth Commandement which bindeth us Christians to no certaine proportion of time as the Adversary himselfe would have it but in this respect is now abrogated c. Answ The Objector at his entrance saith Now I shall prove â—nd make it evident c Q. Curtius Apud Bactrianos dici solet Canem timiduÌ„ vehementius latrare quùm mordere c. and then falsifieth his word for his Argument is of no force at all If saith Br. B. the naturall equity of the fourth Commandement determineth not one particular and certaine day of the week but only a sufficient and convenient time for Divine worship Then there is no obligatory equity in the fourth Commandement And the Church sinneth not if it appoint one day in twenty forty a hundred or one day or halfe a day in a yeere or in an age c. But the Adversary maintaineth that the naturall equity of the fourth Commandement prescribeth only a sufficient and convenient time but no one certaine or fixed day of the weeke Ergo. The Adversary leaveth it in the Churches liberty and arbiterment to allow as small a proportion of time to wit one day in 20. 40. 100. or in the whole yeare c. as it pleaseth The consequence of the former argument is a Lame Giles for one day in 20. 40. 100. or in the whole yeare Or one halfe day in a Weeke Moneth or Yeare c. is not a competent and sufficient time for God's service or for religious duties and for the spirituall edification of Christian people Therefore the naturall equity of the fourth Commandement requiring a necessary competent and sufficient time for Divine worship obligeth the Church to allow a greater measure and proportion of time than one only day in 20. 40. 100. c. B. Argument 1. Observe we the words of the Commandement Remember the Sabbath Day a Praemittitur memento quia nimirum cum non siâ— naturale praeceptâ— poterant illud facile Iudaei oblivisci to keepe it holy which words saith the learned Zanchy b Zanc. d. oper Redemp in 4. Mand. Adjecimus sine ulla conscientiae obligatione fuisse hunc diem divino cultui destinatum Hoc liquet è sacriâ— literis Nullibi enim legimus Apostolos hoc cuipiam mandasse tantum lâ—gimus quid solitâ— fuerâ—â—t facere Apostoli fideles illâ— die liberum igitur reliquerunt Walaeus de Sabb. pag. 156. Nec Christus nec ipsi Apost ex praescripto Christi de observatione hujus diei ullum expressum mandatum quemadmodum de aliis pietatis officiis reliquerunt are the very morall substance of the fourth Commandement The Lord saith not remember to sanctifie some convenient and sufficient time as the Church shall thinke fit The Commandement prescribeth a certaine and set time yea a day the Sabbath Day one day in the weeke which is the Sabbath day Againe it teacheth what day in the week the Sabbath day is to wit the Sabbath day of the Lord thy God that day in the weeke wherein the Lord our God resteth must bee our Sabbath Day So that as the Commandement prescribes unto us a weekely Sabbath day to be sanctified So God's president and example points out unto Vs what or which day in the weeke we must rest on to sanctifie it And this is not only the naturall equity which the Adversary in generall confesseth but the very naturall Law and substance of the fourth Commandement to prescribe a set solemne day in the weeke to be sanctified and not to leave it in the power of Man or of the Church to appoint what time they please The Reasons are these 1. because the Commandement expressely limiteth one set day in the week being the Sabbath day of the Lord our God Now the Commandement prescribing a set and fixed day in the weeke what humane power shall dare to alter it into an indefinite time call it what you will convenient or sufficient to be appointed at the pleasure of man This is with the Papists to commit high sacriledge in altering the property of God's Commandements For upon this ground of generall equity they have beene bold to suppresse the second Commandement saying it is comprised in the first As they have robbed the people of the Cup in the Sacrament saying the bloud is contained in the body under the formes of Bread So our Adversary imagining a generall I wot not what equity in the fourth Commandement of some certaine uncertaine time for God's publike worship doth thereby destroy the very propertie of the Commandement which expressely prescribeth the Sabbath Day in every weeke Answ 1. This argument is downe right for Theophilus Brabourne's Tenet concerning the Saturday Sabbath For Saturday is the set fixed and particular day in the weeke concerning which God said Remember the Sabbath day to keep it holy That speciall weekely day which is called the Sabbath of the Lord thy God This only day and no other was it In which the Lord God rested from the worke of prime Creation and God's example expressed in the fourth Commandement pointed out this particular day of the weeke and not any other of the sixe dayes The Law and substance of the fourth Commandement was fulfilled in the religious observation of this very day and during the time of the Old Law it was not in the power of the Church or of any humane creature to alter this day into any other Now from hence it is consequent that if the Christian Church stands obliged to observe that weekely day which was stiled the Sabbath of the Lord thy God and which is thus marked and pointed out in the fourth Commandement Then wee must observe the Legall Sabbath day according to Th. Brab his Tenet It might bee admired but that the pride and stupid ignorance of this Goose-quill is notorious that he should not foresee the consequence so directly concluding for the observation of the Old Legall Sabbath Secondly Whereas this Babler saith that they which deny that the fourth Commandement in time of the Gospell prescribeth a set and fixed weekely day for publike worship comply with the Pâ—pists who take away the second Commandement and the Cup from the people c. Our answer is 1. Let him resolve us whether Calvin Beza Bullinger P. Martir Rivetus b Rivet in Exod. 20. pag. 184. Quaestio agitatur an salâ—em unus è septem diebus etsi non à creatione septimus sed in unaquaque septimana in orbeÌ„ reâ—urreÌ„s septimus ex quarti praecepti vi ut qua morale est â—â—t necessario obserâ—andus in Ecclesia Christiana Resp pag. 186. ArgumeÌ„ta pro negativa parte talia sunt ut me moveant ne disceâ—am ab ea quam Calvinus probavit â—inâ—entia c. who mainâ—ained the former position complied with the Papists 2 Hee should first have proved by firme arguments but his manner is to
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
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
to say there is a world in the Moone consisting of Land and Sea and inhabitants because there are some blacke spots in it which is yet not a more Lunaticke opinion than that is presumptuous and absurd Hath not the profane world found by woefull experience and that of late dayes within these two yeares last past wherein men have taken a liberty to prophane and pollute but a part of the Lord's-Day that this is a most horrible sin And a sin it cannot be but as a breach of one of God's Holy Commandements for where there is no Law there is no transgression The profanation I say of the Lord's Day is clearely shewed to bee an horrible presumptuous sin and in speciall a bold breach of the fourth Commandement by those many remarkeable judgements of God which have fearefully fallen upon fearelesse Sabbath breakers and that I say within these two yeares last past the like whereof cannot be parallell'd in all the Histories of all the Centuries since the Apostles times Which alone if men were not altogether possessed with the spirit of stupidity and of a croced conscience were sufficient to teach their dull wits that the fourth Commandement is still in force commanding the Sabbath-day to be sanctified the profanation whereof we see so terribly punished by divine revenge A point also which our Homily hath noted which were sufficient to admonish the Adversary of his presumptuous oppositions thereunto Answ 1. Divine Lawes being generall or indefinite oblige to obedience in particulars when the speciall Object commanded or prohibited by any other just Lawes is reduced to the Divine generall Law by lawfull consequence For example Thou shalt not steale is generall Therefore thou shalt not without license from the Owner or without other lawfull authority take away thy Neighbours Oxe or his Asse and yet Meum and Tuum thy Neighbours Oxe and his Asse are made his owne by humane Law So likewise in this present Question the generall equity of the Divine Law is Christian people must observe a convenient and sufficient time for Divine Worship c. And Christian Princes and the Bishops and Pastors of the Church having lawfull Authority to appoint such Observations as are subservient to true Religion have ordained Christmasse Easter and the Lord's day of every Weeke for Divine Worship and Religious Duties Ergo Christians are obliged by the generall Equity of the Divine Law to observe Christmasse Easter and the lord's-Lord's-day after that the Rulers and Pastors of the Church have appointed the same to be done to God's glory It is a frantick Paradox to maintaine That Christians are obliged to nothing but such things only as are definitely and in particular commanded by some expresse written Law of GOD in holy Scripture For many things which are in Nature and kinde indifferent when they are commanded by Parents Masters Magistrates or any other lawfull authoâ—ity come within the compasse of God's generall Law and that generall Law obligeth people to performe them Mediante Praecepto Parentis Heri Magistratus Ecclesiae c. by a mediate precept of Parent Master Magistrate or Church pag. 93. 2 To the Objector's Argument the answer is Where God's Law commandeth not either in particular or in generall there is no sin but if God's Law command in generall That we must obey every lawfull ordinance of the Church being subservient to God's glory and the edification of his people and the Church commandeth us religiously to observe the Lord's-day Christian people are bound in conscience to obey a Bernard d. Praecept Dispens cap. 12. Sive Deus sive homo viâ—â—rius Dei mandatum quodcunque tradiderit pari profecto obsequendum est cura pari reverentia deferenduÌ„ ubi tamen Deo contraria non praecipit homo and if they doe otherwise they transgresse God's Commandement and are guilty of sin pag. 93. 3 Whereas this Scribler affirmeth that no man is able to define a convenient and sufficient time for God's worship c. and compares the undertaking thereof to the imagination of the being of a World in the Moone c. I doubt not but that this quaint conceit makes him prick up his eares but upon due examination it will prove as ridiculous as the Man in the Moone For if any one presume to define things which are remote from humane cognisance not having sufficient meanes to prove his affirmation he justly deserves to be condemned of rashnesse and folly But the Governours in the Christian Church want not compleat and sufficient meanes to enable them to set downe and determine convenient and sufficient time for God's publike worship for they have many generall Rules laid downe in holy Scripture for the ordering of Ecclesiasticall affaires they have likewise Presidents of the Divine Law in ancient time they have the practise and example of the Saints of God to direct and leade them and Christian prudence hath enabled them in former ages to appoint sufficient and convenient dayes and times for God's solemne worship and in these dayes they have both understanding and authority to do the like 4 God's vengeance upon malicious profaners of the Lord's-day is no sufficient argument to prove that this day is expressely or literally commanded to bee observed in the Christian Church by the particular Precept of the fourth Commandement For wilfull transgression of the Precepts of the Church commanding such actions and offices as are religious holy and subservient to God's glory brings God's heavie judgements upon profane and disobedient people 5 In the close of the former Argument Brother B. casts dirt in the Face of him whom he stileth his Adversary saying This were sufficient to admonish the Adversary of his presumptuous oppositions thereunto But where or when hath his Adversary delivered any Position in his late Treatise or elsewhere in defence of profanenesse upon the Lord's-day or upon any other day For honest and sober recreation upon some part of the Holy-day is farre more remote from profanenesse than the factious and viperous deportment c Aug. c. Petilian li. 2 Idipsum vipereum est non habere in ore firmamentum veritatis sed venenum maledictionis of this Roarer against such as comply not with him in his presumptuous Dictats B. Mr. Hooker Eccles Pol. lib. 5. Sect 70. hath these words If it be demanded whether we observe these times to wit Holy-dayes as being thereunto bound by force of Divine Law or else by the only positive Ordinances of the Church I answer to this That the very Law of Nature it selfe which all Men confesse to be God's Law requireth in generall no lesse the sanctification of times than of places persons and things unto God's honour For which cause it hath pleased him heretofore as of the rest so of time likewise to exact some parts by way of perpetuall homage never to be dispensed withall nor remitted againe to require some other parts of time with as strict exaction but for lesse continuance
Sabbath-day following upon the Sunday he began his operations of Application of the fruit and benefit of his Passion and he did no more rest or cease from those actions upon Sunday than he did forty dayes after 2 Christ rested as fully upon the Munday Tuesday and upon every day following the day of his Resurrection from all his afflictive and satisfactory Passions as he did upon the Sunday If therefore it were granted that Christ began his Rest upon Sunday it must be confessed that he continued his Rest and Cessation from Redemptive actions every day after and so the Sunday was not the only day or time of his Rest And if it shall be further objected that even as notwithstanding the Lord God ceased and rested from the worke of prime Creation on every day of the weeke following as much as he did on the first Sabbath yet the seventh day was made the Sabbath because the Lord on that day began his Rest Therefore because Christ began his rest upon Sunday the same must bee the Christian Sabbath of the fourth Commandement Our answer is that God's resting or ceasing from the worke of Creation did not ordaine the Seventh day of the Week to be the Sabbath day a Walaeus d. Sab. c. 7. Deus in creatione rerum quievit die septimo sed nisi Deus hanc suam quietem in exemplum adduxisset et praecepto confirmasset nunquam ecclesia Vet. Testamenti ad ejus hebdomadalem observationeni fuisset divinitus obligata Quemadmodu etiam de die Paschatis Pentecostes qui Dei singularibus beneficiis sunt consecrati judicandum est eos noÌ„ nisi propter Dei accedens mandatum in veteri Testamento necessario fuisse observandos for it was God's expresse Commandement and Law which did this and his Rest was onely a Motive and that meerely in his owne good pleasure of sanctifying that particular Day But now concerning the Lord's-day we finde no such expresse and particular divine Law or Commandement in holy Scripture and therefore Christ's resting from all his Penall sufferings upon the day of his Resurrection cannot make that day of the weeke a particular Sabbath-day of divine institution unlesse some such expresse divine Law as the Iewes received for their Sabbath can be produced But if the Objector will obstinately contend that the Resurrection of Christ in it selfe containeth a Mandatory Law to observe the Lord's-day let him first deliver a true definition of a Law and then prove that the said definition belongs to the Resurrection of Christ A Law say the Iurists is a Precept of a Superiour being in authority containing a Rule or Measure of things to be done or not to be done But neither this nor any other true definition of a Law b Aquin. 1.2 q. 90. ar 4. Lex nihil aliud est quam quaedaÌ„ rationis ordinatio ad bonum commune ab eo qui curam communitatis habet ordinata Salas d. leg Lex est quod Rex vel Respublica jubet verbo vel scripto ab eo qui curam communitatis habet premulgata or of a Commandement agrees to the Resurrection of Christ Therefore the Resurrection of Christ may be a motive or cause impulsive inducing the Church to make a Law but it is not of it selfe any formall Law And if our Saviour's Resurrection hath the force of a Law to ordaine the day on which hee rose to be the Sabbath of the fourth Commandement We can observe no reason why the day of his Ascension b Walaeus d. Sabb. pa. 158. Quod affertur Christum eo die resurrexisse ac proinde eundem ad cultum suum Resurrectione sua coÌ„secrasse necessariuÌ„ argumentum non habet Quia Christus diem Iovis suo in coelos ascensu consecravit nec propterea tamen sequitur eum singulis septimanis in memoriam ascensus ejus esse observandum Nam licet haec Christi resurrectio argumentum praebuerit Ecclesiae Apostolicae ut hunc diem caeteris ad habendos conventus praeferret Non tamen sequitur Christum hoc suo facto eundem diem in eum sinem instituisse on which he entred into his eternall Rest should not likewise have the force of a Law to ordaine Thursday to be a Christian Sabbath because if our Saviour's beginning to rest shall make a Sabbath certainly the perfecting of his Rest should much more do the like 3 This Objector falsifieth the Bishop's words foisting in the word Labour instead of the word Action and then he brayes in his rude tone absurd and ridiculous But every reasonable Creature knowes there may be action without labour as appeareth in the actions of God Almighty c Aug. d. Civ â—â— lib. 12. cap. 17 NoÌ„ itaque in ejus vacatione cogitetur ignavia desidia inertia sicut nec in ejus opere labor conatus industria Novit quiescens agere agens quiese ere and in the actions of the blessed Angels and of the glorified Saints in Heaven And therefore bold B. is a false brother in corrupting and perverting the Bishop's forme of words and the Bishop's assertion is most true That our Saviour having finished all sorrow and labour upon his Passion-day He was in action upon his Resurrection day and he was in Action likewise forty dayes after B. Lest neither the Church of England in her publike Doctrine nor the pious workes of her grave and learned Sons may perhaps satisfie the Adversarie's importunity yet I hope the writings of his more pious and no lesse learned Brother D. Iohn White and those also both republished and vindicated by Fran. White from the Iesuites Calumnies White dyed black c. will a little qualifie him How D. Iohn White doth not only call the Lord's-day the Sabbath-day as once Sect. 38. 1. and twice Sect. 43. digress 46. 6. But he also condemnes all profane sports and recreations on that day and among the rest Dancing for one And for this he alleageth the example of the Papists as the most notorious Sabbath-breakers in this kinde A. Doth he so Sir This seemes strange to me that so great a Clerk as Fran. White should so far forget himselfe as not to remember what his Brother hath writ Surely if it be so it will be a cooling-Card and no small disgrace to his Lp. when so worthy and reverend a Brother shal be brought as a witnesse against him But I pray you for my better satisfaction relate to me the very passages and words of D. Iohn White B. I will in digress 46. the Title whereof is Naming certaine points of the Popish religion which directly tend to the maintenance of open sinne and liberty of life now among many foule and profane practises as he cals them this he notes for one namely the profanation of the Sabbath in these words That they hold it lawfull on the Sabbath-day to follow Suits Travell Hunt Dance keep Faires and such like This is that hath made Papists the
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-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-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-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-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
proprie significare membranam extrema qua faetus vaccarum obtegitur in qua ipsa vestigia duntaxat oculorum apparent as blinde as a Calves Kell who cannot discerne the rudity and falsity of it As for example The Sacrament of Baptisme succeeded and came in place of Circumcision The Holy Eucharist in place of the Legall Passeover Evangelicall Sacrifices in place of Legall and Leviticall The Evangelicall Law in place of Moses Law If now one shall argue Ergo the Sacrament of Baptisme is commanded by the Old Law of Circumcision and the Sacrament of the Lord's Supper by the Old Law of the Legall Passeover c. shall he not declare himselfe to be voyde of common understanding Although therefore the Lord's-Day came in place of the Old Sabbath day of the fourth Commandement Yet it was not commanded or observed in the Christian Church by authority of that Law any more than Baptisme is command by the Law of Circumcision But now the contrary to that which the Objector imagineth may be concluded by this argument namely That day which comes in place of the Old Sabbath Day is not commanded by the Old Law but by some other new Law For these two dayes differ in kinde the one being Legall and the other Evangelicall now even as that which is meerely Legall is not commanded by the Law of the Gospell but by the Old Law even so that which is meerely Evangelicall is not commanded by a precept of the Old Law But the observation of the Lord's-Day considered as a particular Holy day grounded upon our Saviour's Resurrection is meerely Evangelicall according to Brother B. himselfe a H. B. Law and Gospell reconcil p. 51. That which gave it a stampe of divine institution was the Lord's own act in blessing and sanctifying this Lord's Day with his blessed and glorious Resurrection Therfore the Observation of the Lord's-Day is not commanded by the Old Law of the fourth Commandement A. I remember the Treatiser confesseth that the Apostles themselves at sometimes observed this Day as Acts 20.7 1 Cor. 16.2 pag. 211. B. At sometimes only What no oftner than he findes expressely mentioned This is like him in Oxford who in his Sermon sayd that the Iewes kept the Sabbath but once in 40. yeares during their abode in the wildernesse This he gathered because he found it but once mentioned but he might have found it twise if hee had looked well So as this is a most beggerly kinde of reasoning How injurious an imputation is it to the Apostles to say that they kept the Lord's-Day sometimes when as they taught and commanded b This bold companion powreth out his owne fancies takes that as granted which is impossible to bee proved Zanch. de oper Red pag. 610. Nullibi legimus Apostolos hoc cuipiam mandasse tantum legimus quid soliti fuerint facere Apostoli fideles eo die Liberum igitur reliquerunt others to observe it weekly as hath beene noted Did Christian People immediately after Christ's Ascension observe this weekely day and did not the Apostles themselves This is too grossely repugnant to good reason to our Homily and to the witnesses produced Answ 1. The Bishop's words pag. 211. are The Apostles themselves as sometimes observed this day c. Now the ingenuous Reader must consider the reason why the Bishop spake thus reservedly which was Theo. Brab had objected against the Lord's-Day that it could not be proved by Holy Scripture that the Holy Apostles constantly observed the Lord's-Day or that they commanded the observation thereof two weekes or one Moneth together in all Christian Churches In answer to this Objection the Bishop held it not sufficient to cry out this is too grossely repugnant to good reason and to the Homily and to Doctor Andrewes and it is impudent but if hee would speake to purpose hee must confirme his answer by testimonies of Scripture Now when he had searched with much diligence hee could finde none such Therefore hee carryed himselfe like himselfe in affirming no more than hee was without quiâ—â—ies and cavills well able to prove It 's an easie matter like a Pâ—â—-gun to blurt out paper shot but if one have to deale with an intelligent adversary he shall be sure to come off with disgrace if he make a noyse only and prove nothing 2 The Objector saith that it is an injurious imputation to the Apostles to say that they kept the Lord's-Day sometimes when as they had taught Christian people immediately after Christ's Ascension to observe it generally in all Churches Now in this assertion there is 1 Petitio principii for this Dictator neither already hath nor at any time hereafter will be able to demonstrate out of Holy Scripture That the Apostles presently and immediately after Christ's Ascension commanded all Christian Churches to observe the Lord's-Day For the Apostles themselves and namely Saint Peter were not resolved of the cessation of all Legall Ceremonies presently after Christ's Ascention Act. 10.14 2 Vntill the Conversion of the Gentiles the Christian converts among the Iewes observed the Old Sabbath Day and the Apostles joyned with them in their Synagogues preaching the Gospell to them upon that day Acts 13.14 They came to Antioch and went into the Synagogue on the Sabbath Day and after the reading of the Law and the Prophets the Rulers of the Synagogue said unto them Yee men and brethren if yee have any word of Exhortation for the People say on Chap. 16.13 and Chap. 17.2 And Paul as his manner was went in unto them and three Sabbath Dayes reasoned with them out of the Scriptures 3 Saint Paul was not called to be an Apostle of the Gentiles at the very instant of time of Christ's Ascension and yet he was the first of all the Apostles who in holy Scripture above twenty yeares after Christ's Ascension is reported to have preached the Gospell and broken bread upon the Lord's Day Acts 20.7 c. A. These two witnesses Bishop Andrewes and Mr. Hooker and these instances I perceive come full home to the Homily and Dr. Andrewes calls the Lord's-Day our New Sabbath Answ I doe earnestly intreate the impartiall Reader to consider that this Dialogue-former hath not one sound or probable argument in his whole Treatise either to prove his owne Tenet or to confute his Adversary His only colour is and this may mis-leade a weake and improvident Reader to wit certaine passages in the Homily and in some moderne Authors of our Nation which according to outward sound of words may seeme to favour him Therefore it must be observed 1 The greatest Doctors a Aug. de Praed sanct c. 14. Quid opus est ut eorum scrutemur opuscula qui priusquam ista haeresis oriretur noÌ„ habuerunt necessitatem in hac difficili ad solvendum quaestione versati quod procul dubio facerent si respondere talibus cogerentur at sometimes and before Errors and Heresies are openly defended are