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
the Sacrament of Baptisme instead of Circumcision Ergo the Ancient Fathers did ever usually stile the Sacrament of Baptisme by the name of Circumcision B. Saint Augustine d. temp Ser. 251. affirmeth That the Holy Doctors of the Church have decreed to transferre all the glory of the Iudaicall Sabbath or Sabbatisme unto the Lord's-Day c. We must observe the same from evening to evening c. that being sequestred from Rurall workes and from all businesse we may be vacant only for the worship of God Thus we duly sanctifie the Sabbath of the Lord c. You see hee speaketh this not as his owne particular opinion but as it was the Tenet of the whole Catholike Church so as the whole ancient Catholike Church did not only observe but call the Lord's-Day the Sabbath c. Answ 1 This Sermon seemeth to be none of Saint Augustine's as appeareth by the stile Nolite in Ecclesia verbosari In Ecclesia garriunt verbosantur Cogunt Presbyterum ut abbreviat Missam 2 The Author of this Sermon requireth the same Vacancie and sanctity upon the Birth dayes of Saâ—nts as he doth upon the Lord's-Day b Idcirco fratres mei non sit vobis molestum in Dominicis diebus in natalitiis SaÌ„ctorum divino studere cultui 3 He affirmeth that the Holy Doctors of the Church translated the glory of the Iudaicall Sabbath upon the Lord's-Day c Ideo Sancti Doctores Ecclesiae decreverunt omnem gloriaÌ„ Iudaici Sabbatismi in illam transferre c. And therefore he could not without contradiction ground the Observation of the Lord's-Day upon the letter or expresse words of the fourth Commandement 4 He makes the Sabbath of the fourth Commandement and the Lord's-Day two distinct and diverse dayes of the week and when he saith sic quoque rite sanctificamus Sabbatum Domini c. He useth the word Sabbath in a mysticall and analogicall sence and not in a Legall or literall signification 5 It is an untruth that Saint Augustine d Aug. ad Ascllic Epist. 200. Cum quisque isto modo fuerit verus germanusque Christianus utrum etiam Iudaeus aut Israelita dicendus sit merito quaeritur Quod quidem si non in carne sed spiritu hoc esse intelligitur non debet ipsuÌ„ nomen sibi imponere sed spiritali intelligentia retinere ne propter ambiguitatem vocabuli quam non discernit quotidiana locutio illud profiteri videatur quod est inimicum nomini Christiano Non debemus consuetudinem sermonis humani inepta loquacitate confundere c. inepta insolentia si dici potest imperita scientia makes it the common stile of the Catholike Church to call the Lord's-Day the Sabbath for he was so far either himselfe from stiling the Lord's-Day the Sabbath in a proper or ordinary course of speaking or from approving this forme of speech in others that hee holdeth it inept and insolent to give Iudaicall names and Appellations to Persons or things which are Christian or Evangelicall and hee gives a reason hereof because by such ambiguous formes of speaking a Christian might seeme to professe that which is repugnant to true Christianity B. Hilary Prolog in Psal Though in the seventh day of the week both the name and observance of the Sabbath be established yet we on the eighth day which also is the first doe enioy the festivitie of the perfect Sabbath Answ The Question is not Whether the Ancient Fathers have at any time stiled the Lord's-day a Sabbath in a mysticall and spirituall sense that is a day wherein Christian people ought to abstaine from sin For in this sense they have stiled every day of the Weeke b Clem. Alex. strom l. 5. c. â— Qui perfectus est ratione operibus cogitationibus perpetuo haerens verbo Deo naturali nostro Domino semper agit dies Domini nunquam non habet DominicuÌ„ Tert. c. Iud. c. 4. Vnde intelligimus magis Sabbatizare nos ab omni opere servili semper debere non tantuÌ„ septimo quoque die sed per omne tempus Chrys in Mat. ho. 40. Quid Sabbato opus est illi qui per totaÌ„ vitam agit solennitatem qui peccatorum immunis virtutes observat colit wherein Christians rest from sin a Sabbath pag. 203 204. But whether the Fathers did ever and usually name the Lord's-day the Sabbath of the fourth Commandement in a proper and literall sense The Bishop hath proved the Negative with so many pregnant testimonies of the Fathers pag. 202. that no reasonable person can take any just exception A. Dr. Wh. denies that Christ upon the day of his Resurrection rested from the work of Redemption B. I conferred with H. B. about this because it much concernes him to quit this Question seeing on Christ's resting on that day he grounds the Sabbatisme of it as agreeable to the fourth Commandement And in my judgement if he can evince and cleare it it will prove unanswerable And he tels me that he hath in two severall Treatises in Latine a Maintaining your own principles that the fourth CoÌ„mandement is purely simply morall and of the Law of Nature it will be impossible for you either in English or in Latine to solve Theoph. Brab his Objections against Theophilus Brab fully cleared it and removed all Objections and Cavillations that either Theophilus Brabourne or Francis White have or can bring to the contrary and he purposeth to do the like to D. Wh. And he made it very cleare to me that Christ's rest from the worke of Redemption from sinne on the Crosse and from death in the Grave which was a branch of that worke began not till his Resurrection as for his Ascension that was into the place of rest but his Resurrection was into the state of rest The Bishop's words are Christ was in action on that day but the word labour is of Br. B. his owne coining As for D. Wh. his Objection with Theophilus Brabourne That Christ laboured on that day H. B. shewes it to be absurd and ridiculous seeing Christ arose with a body glorified and impassible So as his actions that day could not bee called a labour that thereby the new Sabbath should bee broken Answ 1. Our Saviour began his Rest from those workes of Redemption by which he made paiment of a price by his bloud for our sins c Liturg. diddest give thine only Son IESVS CHRIST to suffer death upon the Crosse for our redemption who made there by his owne oblation of himselfe once offered a full perfect and sufficient Sacrifice oblation satisfaction for the sinnes of the whole world c. Ordering of Priests after hee had made perfect our redemption by his death c. upon the latter part of Goodfriday immediately upon his saying Consummatum est and giving up the ghost Iohn 19.30 Heb. 10.14 Then he continued in his Grave and Bed of rest the
England concerning the old Sabbath and the Lord's day is the same which the Fathers of the Primitive Church received from the holy Apostles and which they taught Christian people in ancient time pag. 13. But the Bishop in his Treatise maintaineth the same Doctrine which the Primitive Fathers received from the Holy Apostles and which they taught Christian people in ancient time Ergo The Bishop in his Treatise hath not overthrowne the Doctrine of the Church of England concerning the old Sabbath and the Lord's-day 3 The present Doctrine of the Church of England concerning the old Sabbath and the Lord's-day is the same which is commonly maintained by all Reformed Churches in Christendome But the Bishop in his Treatise consenteth with all the Reformed Churches in their common Doctrine of the old Sabbath and of the Lord's-day pag. 271. Ergo The Bishop in his Treatise hath not overthrowne the Doctrine of the Church of England concerning the old Sabbath and the Lord's-day 4 That the Homilies appointed to be read in the Church of England must not alwayes bee expounded according to the sound of words but according to the Line and Rule of holy Scripture is the Tenet of H. B. in his Plea to an Appeale pag. 14. The Bishop in his Treatise hath expounded the Homily of the Time and Place of prayer appointed to be read in the Church of England according to the Line and Rule of Holy Scripture and according to this sense and exposition nothing is delivered in the Homily repugnant to the Bishop's doctrine concerning the old Sabbath and the Lord's-day Ergo The Bishop in his Treatise hath not overthrowne the Doctrine of the Church of England contained in the Homily of the time and place of prayer Brother B. in his Dialogue hath these remarkable Passages following 1 The Tenet of the Dialogist is That the 4th Commandement of the Decalogue delivered in this forme of words Remember that thou keepe holy the Sabbath-day c. The seventh day is the Sabbath of the Lord thy God in it thou shalt doe no manner of worke c. The Lord rested the seventh day c. commandeth in expresse termes the religious observation of the Lord's-day and the same is a commandement of the Law of Nature Now from hence it is consequent 1. That Saturday and Sunday being two distinct and severall dayes of the Weeke if the Commandement be naturall and expresse for the one it cannot be naturall and expresse for the other unlesse the one day were named expressed or described in the same as well as the other 2 That the Iewes were obliged to the religious observation of the Saturday by the Law of the fourth Commandement which was Positive in respect of that day and Christians are bound to keepe holy the Sunday by the very same Commandement as by the Law of Nature Now all judicious men confesse that the 4th Commandement concerning keeping holy the saturday was a Positive Law Therefore we desire Br. B. to cleare this contradiction to wit how it is possible that the Law of the fourth Commandement concerning Saturday being Positive The same Law according to his Tenet commanding Sunday can be Naturall Againe let this bould Bayard resolve Vs how the observation of the Lord's-day can be said to be expressely commanded in the fourth Precept of the Decalogue when Saturday only and no other day is expressed either by the words of that Precept or is concluded from the words or sentences thereof by any formall or necessary illation Lastly let him resolve Vs how we may rightly conclude from the expresse words of the fourth Commandement that Sunday is to be kepr holy by that Law For if this man will argue rightly hee must proceed in this or the like manner The fourth Commandement literally and expressely enjoyneth the Observation of Saturday and the Precept concerning Saturday is Legally Positive Therefore Christians must observe Sunday by vertue of such a Law as was Legally Positive for keeping of Saturday Gentle Br. B. licke over your Calfe once again and please not your selfe nor abuse your Reader with such absurd Bulls and contradictions a Chrysost in 1. Corinth Ho. 38. Nihil est errore magis imbecillum suis ipsis alis implicatur nec oppugnatione aliunde opus habet transfigit ipse se A second Passage of Brother B. Vnlesse the keeping the first Day of the weeke for Sabbath bee commanded H. B. Dialog manuscript cited in tâ—e Bishop's Treatise of the Sabbath pag. 89. the Divine Authority of it will not appeare saith Br. B. for only God's Commandement bindeth the Conscience But no Divine Commandement is expressely delivered in the Old or New Testament concerning the Religious Observation of the Lord's-Day Therefore if Br. B. his first proposition is true and if hee bee not able to produce some Divine Commandement out of the Scripture for the Religious Observation of the Lord's-Day he must if he adhere to his owne principles be compelled to grant Theoph. Brabourne that the observation of the Lord's-Day is an act of superstition and will-worship A third Passage of Brother B. H. B. Dialog pag. 15. 16. It were not wise to set a Ceremony in the midd st of morall precepts It is a principle in God there can be no ceremony but all must bee eternall and so in his Image which is the Law of nature and so in the Decalogue There can be no Ceremony at all in the Law of the fourth Commandement because Saint Paul reckoned the Sabbath Day among the Ceremonies of the Old Law Colos 2.16 And all the Primitive Fathers ranked the Sabbath and Circumcision in the number of Legall Ceremonies A fourth Passage of Brother B. The Primitive Fathers did ever and usually stile the Lord's-day the Sabbath day of the 4th Commandement in a proper and literall sence The reason because sometimes but yet very seldome They named it Sabbatum in a mysticall and analogicall sence that is an Holy day on which Christian people must have a speciall care to abstaine from sin A fift Passage of Brother B. Because the Lord's-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.
quality with the Law it selfe and therefore if the Law be intirely and naturally morall then the expresse and speciall object of the same is of the same quality For example in the fifth Commandement of the Decalogue Honour thy father and thy mother c. Naturall Parents are the prime speciall and expresse Object of that Law therefore although other Objects may be added as honour the King give honour to Presbyters that rule well honour Masters c. Yet naturall Father and Mother being named expressed and specified in the Commandement remaine indelible because they are the prime Object thereof In like manner if the fourth Commandement were naturall and intirely morall like unto the fifth then the particular day expressed and described therein namely Saturday must be observed although the Apostles and Christian Church might adde the Lord's-day and some other Festivals for the enlarging of the service of Christ 4 The Bishop also in his Treatise 235. c. 249. c. hath observed certaine desperate passages in those mens Sermons and Tractats whom he stileth Novell Sabbatarians to wit To doe any servile worke or businesse upon the Lord's-day is as great a sinne as to kill a man or to commit adultery To throw a Bowle on the Sabbath-day is as great a sinne as to kill a man And to make a Feast or Wedding-dinner on the Lord's day is as great a sin as for a father to take a knife and cut his childes throat To ring more Bels than one upon the Lord's-day to call the People to Church is as great a sin as to commit murder In Harvest time though the Corne be in danger yet better were it for us that it should rot on the ground than for us by carrying it in with the breach of the Sabbath to treasure up unto ourselves wrath c. It is not lawfull for people to go out of their houses to walke in the fields These former Dictats are borrowed from the old Pharisees and the moderne Authors who have revived and maintained them comply herein with Sabbatarian Hereticks Thus to satisfie my judicious Reader I have delivered the reasons inducing me to stile certaine new Scripturients and Predicants whose opinions I impugned Novell Sabbatarians and if Br. B. and his Allies are offended and hold this Title odious let them right themselves not by raging and thrusting out rayling and libelling Pamphlets marching up and downe in blew Iackets but by renouncing and recanting those scandalous Positions which are apt to impoyson Christian People with Iudaical and Sabbatarian heresie 5 Those persons which the Bishop intended when he used that terme of Novell Sabbatizers were so far from being the true bred children of the Church of England that they were either in heart or in open profession adheres to the Presbyterian Policy and they sucked not their Doctrine of the Sabbath from the breasts of both the Testaments but partly from the corrupt Fountaines of Ancient Heretickes and partly out of the broken Cesternes of their owne private fancies B. The Doctrine of the Church of England concerning the Sabbath is most clearely a If Br. Asotuâ— had said clearely and left out the word most he had said more than he could have made good and fully set forth in the Booke of Homilies which Booke the 35. Article to which all we Ministers doe subscribe doth commend as containing A godly and wholesome Doctrine and necessary for these times and therefore judged to be read in Churches by the Ministers diligently and distinctly that they may be understood of the People Answ The Homily setteth forth the Doctrine of the Church of England if the words and sentences thereof be rightly expounded to wit according to the rule of the Scripture the common vote and consentient testimony of the Orthodoxall Catholike Church of Christ in all ages and the precedent and subsequent Lawes Statutes and Canons of the kingdome and Church of England But if the words and sentences thereof be not rightly expounded b Tertul. d. Prascript ca. 17. Tantum veritati obstrepit adulter sensus quantum corruptor stilus according to the foresaid rules but according to mens private interpretation then the same may bee a meanes to lead people into error for so it fareth sometimes even with holy Scripture it selfe c Hieron Com. in Eph. 1. Interpretatione perversa ex Evangelio Domini sit Evangelium hominis quod pejus est Diaboli Id. c. Lucifer Nec sibi blandiantur si de scripturarsi capitulis videntur sibi affirmare quod dicunt cuÌ„ diabolus de scripturis aliqua sit locutus scripturae non in logendo consistunt sed in intelligeÌ„do 2 Some passages in the Homily are ambiguous Therefore the doctrine of the Church of England is not most clearely set forth in the same The Antecedent is proved by these Instances The Homily saith As for the time which Almighty God hath appointed his people to assemble together solemnly it doth appeare by the fourth Commandement of God Remember thou keepe holy the Sabbath day Vpon which day it is plaine in the Acts of the Apostles ca. 13. the people accustomably resorted together and heard diligently the Law and the Prophets read among them In this passage the Homily might seeme to those who maintaine the Saturday Sabbath to make that day a weekly festivall because the Apostles upon that day even after Christs Ascension entred into Synagogues and did there performe Christian religious offices Act. 13.14 44. and Chap. 17.2 It followeth in the Homily God doth not binde Christians so straightly to observe the utter Ceremonies of the Sabbath in forbearing of work and labour in time of great necessity In this passage the Homily hath not clearely and explicitely declared 1. How farre forth the Sabbath of the fourth Commandement was Ceremoniall 2. What kinde of worke and labour in particular Christians may lawfully use upon the Holy day Br. B. pag. 22. Will admit no work or labour upon the Sunday but such only as is of absolute necessity as in time of Scar-fire invasion of enemies c. But the Ancient Imperiall lawes permitted sundry workes of lesse necessity than the former upon the Sunday pag. 219. and grave Divines as Calvin Bucer Beza c. approve the same a Walaeus de Sab. pag. 1â—9 Non audemus improbare quod post concilium Arelatense Constantinus in suis constitutionibus tempore pluvio aut alio necessitatis casu permittit ut messes aut vindemiae etiam die Dominico colligantur Quia si ad famis propriae solatium licuit Discipulis sabbato aristas vellere Cur non liceat in tali casu â—d pulsionem praeventionem famis communis terram coÌ„serere messem aut vindeâ—iam salvare Bez. in Cantic Ho. 30. Vt autem Christiani eo die a suis quotidianis laboribus abstinerent praeter id temporis quod in caetu ponebatur Id neque illis Apostolicis temporibus mandatum neque prius
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
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
it 2 It is granted that the fourth Commandement is expresse for a certaine day for a particular day Namely for Saturday But if it be expresse for Saturday and for that Individuall day only Then it is not expresse for Sunday and the observation of Sunday must either be grounded upon the naturall equity of the fourth Commandement or else it cannot be grounded upon that Commandement at all 3 Brother B. saith in this passage of his Dialogue The fourth Commandement is expresse for a certaine day But in another of his treatises hee delivereth the contrary to wit The Commandement saith not Remember the Seventh day to sanctifie it but Remember the Sabbath whatsoever it be to sanctifie it Now a certaine day is definite and a Sabbath day whatsoever it be is indefinite Therefore if the fourth Commandement enjoyneth a Sabbath Day whatsoever it be it commandeth a day indefinite and not a particular and certaine day 4 If the fourth Commandement is expresse for the Lord's-Day then it either nameth this day in particular or it describeth the same by some Characters by which it is distinguished from other dayes But the Commandement neither nameth the Lord's Day in particular nor yet describeth it by any speciall Characters but on the contrary it both nameth the Seventh day and describeth it by a speciall Character whereby it is distinguished from other dayes to wit by God's resting from his grand worke of prime Creation Therefore the fourth Commandement is not expresse for the keeping holy of the Lord's-day but if wee will have the day expressely commanded we must observe the Old Sabbath Day according to Theoph. Brabourne's Tenet 5 Whereas the Objector saith the Commandement must determine the particular time and day in Individuo because otherwise if the same be lef◠indetermined man should forget God and himselfe and allow no time at all for God's service The answer is there can be no just reason for people to forget God and to allow no time at all for his service if a sufficient and convenient time be indefinitely commanded by the Law of Nature and a definite and particular day and time be appointed by the Pastors of the Church For the precepts of the Church being godly and holy and subservient to God's glory and being grounded upon Apostolicall example oblige Christian people to their particular duty in observing time and place and many other circumstances concerning God's service and Christians are obliged to observe all such godly precepts when the same are meanes to execute God's generall Law which is Let all things in the Church be done decently and in good order and to edification c. pag. 99. B. It is a Law of nature that every Lord and Master should have the power in himselfe to appoint not only the kinde of service but the time when it should be performed of his servants As Alexander d. Ales a Alex. Hal. part 3. quaest 32. saith upon the fourth Commandement The time of this Rest it is not in Man's power to determine but God's Answ The chiefe Lord and Master of the family hath the supreme authority to determine the time and circumstances of his owne service But hee may delegate subordinate power to his Steward or other Officers to performe the same In the Old Law God Almighty prescribed the particular day and place of his publike worship to wit the Saturday of every weeke c. and the Tabernacle c. But in the Evangelicall Law he hath not expressely or literally appointed either a particular day or a particular place But Christian Kings being nursing Fathers and the Bishops being Pastors and Governours in the Church and Stewards of this great Lord by a delegate and ministeriall power may lawfully performe this pag. 187. I desire the judicious Reader to consider that the former Objection is a pestilent drug borrowed from Schismatickes and from Separatists pag. 95. and if the same bee admitted it takes away all power from the Kings Majesty and from the Church to appoint any set place for God's publike service or to ordaine any holy dayes or festivall solemnities or to determine the houres of the day for peoples resorting to Church and their continuance at the Church Lastly it denies the Churches power of composing any externall forme or Liturgy for God's publike and solemne worship B. Againe the Adversary acknowledgeth an equity in the fourth Commandement What equity If as it bound the ancient people of God to one day in the weeke it doe not also binde the Christian People to keep one day in the Weeke And if it be the equity of the fourth Commandement to prescribe one day in seven then they are very unjust that deny the keeping of the Lord's-Day to be grounded upon the equity of the fourth Commandement It were well if they would stand to equity But this doth our Adversary flye from for he saith in the next words The particular forme and circumstances of resting are prescribed unto us by the precepts of the Church our spirituall actions according to that which is maine and substantiall in them are taught by the Evangelicall Law Their modification and limitation in respect of rituall and externall forme and in regard of place duration gesture habit and other externall circumstances are prescribed by the Law of the Church So He. Thus you see how hee limits the prescription of circumstances which comprehend time and place persons and duration when and how long God shall bee served unto the prescription of the Law of the Church which he expresseth more fully pag. 270. saying It was in the free election of the Church to appoint what day or dayes or times she thought good or found convenient for religious duties a P. Martyr in Genes 2. Quod hic dies magis quam ille eligatur ad Dei cultum liberū fuit ecclesiae per Christum ut id consuleret quod magis ex re judicaret Bulling Cō in Apoc. 1.10 Sponte vero Ecclesiae receperuntillam diem non legimus eam ullibi praeceptam Hospin de Orig. Fest ca. 8. Et si ex hijs constet Dominicum diem jam tum Apostolorum temporibus Iudaici Sabbathi loco fuisse solennem non invenitur tamē vel Apostolos vel alios lege aliqua aut praecepto observationē ejus instituisse sed illam fuisse liberam c. In primitiva Ecclesia ipsius quoque Dominicae diei observatio nulla certa lege praecepta sed libera fuerit c. For the Evangelicall Law hath not determined any certaine day or time And those actions or circumstances which are not determined by divine precept are permitted to the liberty and authority of the Church to be determined and appointed So He. But cleare it is that the Church of England disclaimeth all such power a Reade the words of the Statute recited in the Preface to the Reader and it will be evident that Br. B. is a deceiver but ascribes all authority
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
not neither can they be so circumspect in their writing as to avoyd all formes and expressions all sentences and propositions all and every Tenet which in after times may yeeld advantage to the Adversaries of truth but in Homilies and Sermons especially Divines use to speake more freely and not to handle Questions Scholastically or in a precise Doctrinall way Before the Pelagian Heresie did arise not only many Greeke and Latine Fathers but even great S. Augustine himselfe b August d. Praed Sanct. cap. 3. Neque enim fidem putavi Dei gratia praeveniri ut per illam nobis daretur quod posceremus utiliter nisi quia credere non possemus si non praecederet praeconium veritatis ut autem praedicato nobis Evangelio consentiremus nostrum esse proprium nobis ex nobis inesse arbitrabar quem meum errorem nonnulla opuscula mea satis indicant maintained some passages which savoured of Pelagianisme S. Chrysostome c Chrys in Ioh. Hom. 17. Hinc admoneri possâ—mus Deum suis in nos beneficiis nostras non praevenire voluntates sed à nobis incipiendum esse Sed cum nos prompto paratoque animo ad suscipiendam gratiam exhibemus tunc multas nobis offert salutis occasiones Sixt. Senens Bibl. lib. 5. Annot. 101. Dicendum cum Aniâ—no Chrysostomum interdum naturae nostrae vires plus oequo extulisse ex contentione disputandi eum Manichaeis Gentilibus qui hominem asserebant vel natura malum vel fati violentia ad peccatum compelli Hieron c. Ruffin l. 2. Certe antequam in Alexandria quasi daemonium meridianum Arius nasceretur innocenter quaedam minus caute loquuti sunt Clemens Alexandrinus alii in some of his Homilies is very broad in advancing the naturall power of Free-will to performe good workes But after that hereticall spirits had vented their heterodoxall opinions Then Divines became more circumspect and wary and they punctually distinctly and exactly propounded their Doctrine I shall now crave leave to apply the former passage to the present occasion Before there arose Controversie in our Church concerning the Sabbath or at leastwise before the Controversie grew to an height Divines spake and writ more freely and they were not alwayes so cautelous and circumspect as to foresee the evill construction which Adversaries of truth might make of their writing and speaking But now when the Sabbatarian Heresie d Aug. d. bon peâ—sev cap. 20. Didicimus singulas quasque Haereses intulisse Ecclesiae proprias quaestiones contra quas diligentius defenderetur Scriptura Divina quam si nulla talis necessitas cogeret for the necessary observation of the old Sabbath and a fanaticall opinion of some others for the observation of the Lord's-day in a more precise forme than the very Iudaicall Law it selfe obliged the Iewes to keepe the old Sabbath when I say these errours sprang up and were defended with an high hand and obtruded upon the Church A necessity was cast upon us to examine all such Positions as were the grounds of such errours and to examine all termes and formes of speaking which were incident to the Question in hand Now if upon evidence of truth we shall in some passages dissent from some men of note living in this Church before us or use other termes in our writing or disputing Nay if we shall in some things have altered our owne former opinion and formes of speaking e Cyprian Ep. 〈◊〉 Quirin Nec debere unumquemque pro eo quod semel imbiberat fervebat pertinaciter congredi sed si quid melius utilius extiterit libenter amplecti Non enim vincimur quando offeruntur nobis melioâ—a Aug. â— Crescon l. 3. c. 3. Sicut laudabile est à vera sententia non amoveri ita culpabile est in falsâ— persistere quam nunquam tenere prima lauâ— est secunda mutare ut aut ex initio vera permaneat aut mutata falsa vera succedat Aug. d. bon persev cap. 21. Propterea nunc facio libros in quibus opuscula mea retractanda suscepi ut nec meipsum in omnibus me secutum 〈◊〉 isse demonstrem we trust that godly Christians will not impute this unto us as an offence but in their charity will judge us as the ancient Church did Saint Augustine to wit that what we doe in this kinde proceedeth from the care we have in faire and perspicuous manner to maintaine and defend Truth In the last place our Reader must observe That the Objector himselfe regardeth not the expresse or literall sense of the Book of Homilies neither receiveth the same as the Doctrine of the Church of England but only according to his owne private interpretation for in his Plea to an Appeale traversed Dialogue wise betwixt Asotus Babylonius and Orthodoxus pag. 14. he declareth himselfe in manner following The Appealer had affirmed That if a person justified and consequently in the state of Grace should commit any foule and malicious crime to wit Adultery a Aug. in Ioh. tr 41. Crimen est peccatuÌ„ grave accusatione damnatione dignuÌ„ Cyprian d. pudicit Adulterium fraus homicidiuÌ„ mortale crimen est Bernard d. Praecept Disp c. 12. Adulterium quocunque modo quocunque perpetres animo turpe flagitium est ac criminale peccatum c. and should continue in that sin a Moneth a Yeare or for a longer time acting the same againe and againe or as often as opportunity served That then such a person ceased to be justified and in the state of Grace untill he had forsaken his sin for no person can be justified and consequently be in the state of grace unlesse he have remission b Chrys d. Poen Hom. 5. Remissio peccatoruÌ„ fons salutis poenitentiae munus Poenitentia medicamentum est peccatum extinguens of his sin from God Rom. 4.7 But there can be no remission of sin from God unlesse a sinner c Amb. Ep. 76. Debet poenitentia priê° damnare peccatuÌ„ ut gratia possit abolete Tertul. d. Bapt. c. 10. Poenitentia anâ—ecedit Remissio sequitur repent him of his sin Acts 3.19 Luc. 13.5 24.47 and in offences of such quality as adultery is there can be no sufficient repentance unlesse the offender forsake his sin d Aug. lib. 50 hom 2. Si etiam totum dares peccatum non desereres teipsum desereres Id. d. Eccles Dogm c. 54. Poenitentia vera est poenitenda non admittere Idem d. Temp. Ser. 7. Ista est vera poenitentia quando sic convertitur quis ut non revertatur quando sic poenitet ut non repetat Idem de Civ Dei lib. 21. cap. 25. Non sunt membra Christi qui se faciunt membra meretricis nisi malum illud poenitendo esse destiterint ad hoc bonum reconciliatione redreâ—int Hier. Ep. ad Sabinian Si peccato mortuifuerint tunc eis remittetur
most notorious Sabbath-breakers that live And Sect. 38. n. 1. He saith Let it be observed if all disorders bee not most in those parts among Vs where the people is most Pope-holy c. And for mine own part having spent much of my time among them this I have found that in all excesse of sinne Papists have beene the Ring-leaders in riotous Companies in drunken meetings in seditious assemblies and practises in prophaning the Sabbath in quarrels and brawles in Stage-Playes Greenes Ales and al Heathenish customes c. Thus this reverend Divine Candore notabilis ipso whom all the Iesuiticall smoak out of the bottomlesse pit cannot besmeare or besmudge or dye blacke with all their black mouth'd obloquies A. Surely these are very pregnant passages And it makes me tremble to thinke and amazeth me How one White is so contrary to another As also how the Libertinisme dispensed with now a dayes on the Sabbath tendeth to bring Vs Protestants to be like to the Papists in their prophane times in taking up their Heathenish savage and barbarous manners and customes Answ This rude Dialogist hath a Palsie in his braine which causeth him to tremble For the matter it selfe affoordeth no occasion of any such passion For there is not any contradiction between the two brethren in their Doctrine For the one brother called the Lord's-Day the Sabbath in a mysticall sence And the other brother saith it is not the Sabbath of the fourth Commandement in a literall and proper sence One brother condemneth Papists for using prophane ungodly savage and heathenish pastimes upon the Lord's-Day The other Brother maintaineth that some kinde of pastime and recreation namely such as is not Vicious either in forme or quality or in Circumstance may be lawfully used upon the Lords-Day But the Objector as his manner is wasteth many words but avoydeth and declineth the true state of the question B. Me thinkes the very reading of the fourth Commandement every Lord's-Day might stop his mouth saving that he hath found out many inventions to elude the nature and property of this Commandement as pag. 158. 159. c. which I hope H. B. will meete withall Answ It was one of Theoph. Brabourn's arguments ad hominem to prove that we are to observe the literall Sabbath of the fourth Commandement because this Commandement is read in the Church every holy day and after the reading thereof we beseech God to incline our hearts to keepe that Law For that Commandement enjoyned the observation of the seventh day Sabbath to wit the same Sabbath which the Old Testamen established and the Iewes observed Now this argument being popular and plausible The Bishop is perswaded he did good service in solving the same upon true grounds And because this Objector is not able holding his own Principles to give any solution or satisfactory answere to it He should not like the Dogge in the manger have barked against others and done nothing himselfe B. The twentieth Injunction of Queene Elizabeth He also perverteth whiles he confoundeth the Lord's-Day with other Holy dayes which the Injunction doth clearly distinguish for that liberty which it dispenseth with touching worke in Harvest time is not spoken of the Lord's-Day or Holy day as is there called and set alone by it selfe but of Holy and festivall dayes only of humane institution A. I thanke you for this observation Answ In which words doth the Injunction clearely distinguish the Sunday from the other Holy dayes in respect of labour in Harvest bold Br. B. cease to prate and out-face and prove what you say otherwise none will credit you but Goslings of your owne brooding 1 The Queenes Injunction speaketh in generall of all holy dayes in the yeare and it setteth down no difference betweene Sunday and the other Holy dayes concerning working in Harvest 2. Queene Elizabeths Injunction was taken Verbatim out of an Injunction of the same quality of King Edward the sixth which was grounded upon the Statute Quinto Sexto of Edward the sixth Now in this Statute 1 The Sunday is made one of the ordinary Holy dayes of the yeare All the dayes hereafter mentioned shall bee kept and commanded to bee kept Holy dayes and none other that is to say all Sundayes in the yeare the dayes of the feast of Circumcision Epiphany c. 2 In this Statute no special priviledge for abstinence from necessary labour is given it more than the rest Statute Edward sixt provided alwayes and it is enacted by the authority aforesaid it shall be lawfull to every husbandman labourer fisherman c. upon the Holy dayes aforesaid in harvest or at any other time of the yeare when necessity shall require to labour ride fish or worke any kinde of worke at their free wills and pleasure any thing in this act to the contrary in any wise notwithstanding 3 In our present Liturgie the Sunday is ranked among the other Holy dayes in these words These to bee observed for Holy dayes and none other That is to say all Sundayes in the yeare the dayes of the feast of the Circumcision of our Lord Iesus Christ of the Epiphanie of the Purification of the blessed Virgin c. 4 The Homily formerly cited by the Objector granteth liberty to people to exercise some labour on the Sunday in time of great necessity and Queene Elizabeth's Injunction agreeing with ancient Imperiall Lawes a Cod. Iustinian li. 3. Tit. 12. §. 3. Constant A. Elpidio Omnes Iudices urbanaeque plebes cunctarum artium officia venerabili die solis quiescant Ruri tamen positi agrorū culturae libere libēterque inserviant quoniam frequēter evenit ut non aptius alio die frumenta sulcis aut vineae scrobibus mandentur ne occasione momenti pereat commoditas caelesti provisione concessa specifieth one kinde of bodily labour to wit working in harvest Therefore the Homily by labour understands not only bodily workes of absolute necessity such as are mentioned by the Objector to wit about scare-fires and invasion of enemies but all labour in generall which is of urgent necessity and which was not in those times prohibited by Civill or Ecclesiasticall Law A. I am occasioned to aske your judgement of those passages of his touching Recreations on that day in which argument he hath spent many leaves B. But without any good fruit And as his discourses are hereupon large so they require a large refutation which I hope H. B. will performe He distinguisheth Recreations into two sorts 1. Honest and Lawfull 2. Vicious and unlawfull c. I note his pitifull enterferings by equivocations contradictions b Let the Iudicious Reader examine by what Arguments this blūdering beast confirmes his rude accusation and the artifice of his purest naturall wit in spinning a curious webbe of so fine a thred as wherwith though he may thinke to cover himselfe yet it is pervious and penetrable to every eye Answ Whosoever shall reade the Treatise with impartiall judgement
cautions limitations and provisoes 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