So likewise did S. Cyprian S. Augustine S. Ireneus S. Athanasius and all other orthodoxall Bishops in their times and the inferiour Clergie and other Christian people submitted themselves unto them 2 To enable Bishops to exercise this power of judicature in such manner as they assume it it is not necessary that they be endowed with miraculous inspiration as the Holy Apostles were but they may attain ability to perform this by diligent study and meditation of holy Scripture and of the learned writings of the godly fathers and by helps of good learning and by the assistance of ordinary grace And this appeareth by the Bishops in the Councels of Nice Constantinople Ephesus and Chalcedon and by Irenaeus Cyprian Ambrose Augustine Athanasius Hilarius Cyrillus c. Thirdly The Romane a Iacob de Graff Decis Aur. part 1. li. 2. Omnia agit disponit judicat prout sibi placet c. Apud eum est pro ratione voluntas quod ei placet vigorem habet legis Baron Annal. An. 373. n. 21. Bosiuâ— de sign Eccles li. 5. ca. 9. Greg. Val. in Tho. to 3. disp 1. q. 1. punct 7. Pontife claimeth a twofold power of judicature in questâ—ons Theologicall 1. Such an infallible unerring and binding power as that no Church or Creature may appeale from his sentence or Tribunall in any case whatsoever But the Bishops of the Church of England challenge no such power but they maintaine that the inferiour Clergie or any other Christian people upon waightie and substantiall grounds of veâ—â—â—le may dissent from their sentence b August de unit Eccles cap. 10. Nec catholicis episcopis consentieÌ„dum est sicubi forte falluntur ut contra canonicas scripturas aliquid sentiant Id. de persev sanct ca. 21. Neminem velim sic amplecti mea omnia ut me sequatur nisi in eis quibus me non errare perspexerit 2. The Pope groundeth the infallibility of his sentence upon immediate divine inspiration and because He is the supreme visible head of the universall Catholicke Church succeeding Saint Peter not only as a Bishop but as an Apostle c Apud Gratian. dist 19. Sic omnes sanctiones Apostolicae sedis accipiendae sunt tanquam ipsius divina voce Petri firmatae Aug. Triumph Sum. de pot Eccles q. 6. ar 1. Sententia Papae sententia Dei est una Ib. quaest 18. ar 4. Papa quantum ad dognitionem gratuitam revelatam est major Angelis Gretser def Bellar. to 1. ca. 1. Id Solum pro verbo Dei veneramur suscipimus quod nobis Pontifex ex cathedra Petri tanquám supremus Christianorum magister omniumque controversiarum judex definiendo proponit Gulielm Rubeo â— dist 19. qu. 2. Papa Christi vicarius habet tantam potestatem in spiritualibus quantam habuit Christus non ut Deus sed ut homo verus But the Bishops in our Church make not themselves Apostles but are called to be Pastors of the Church by ordinary meanes and likewise they attaine ability of true and right judgement by ordinary helpes of learning and by ordinary assistance of divine Grace Now if it shall be objected that the inferiour Clergie and many other good Christians may equall Bishops and sometimes exceed them in Learning Piety Vertue and therefore Bishops may not be judges of the inferiour Clergie Our Answer is 1. That by the lawes of our kingdome and the Canons of our Church many learned Persons are appointed to be Assistants unto Bishops and in our Nationall Synods in which all waighty matters concerning Religion are determined nothing is or may bee concluded but by the common Vote and consent of the Major part of the Convocation which consisteth of many other learned Divines besides Bishops Secondly to the end that order may bee observed discord prevented and Heresies condemned it is necessary that there bee a power of judicature in some able and worthy persons and our State walking in the way of pious Antiquity a Cyprian Epist 27. Inde per temporum successionum vices episcoporum ordinatio Ecclesiae ratio decurrit ut Ecclesia super episcopos constituatur omnis actus ecclesiae per eosdem praepositos gubernetur Aug. Epist 86. Episcopo tuo noli resistere quod ipse facit sine ullo scrupulo vel disceptatione sectare Hieron ad Nepotian Esto subjectus pontifici tuo quasi animae parentem suscipe Id. adv Luciferian Ecclesiae salus in summi sacerdotis dignitate pendet cui si non exors quaedam ab omnibus eminens detur potestas tot in Ecclesiis efficientur schismata quot sacerdotes hath setled this power in the Bishops of our Church for if it shall bee left free to every singular and private person to frame a rule of faith and to judge and determine matters of Religion and Theologicall questions and Controversies by his owne private skill and spirit it will then be consequent that there shall bee no common Ecclesiasticall rule of faith to settle unity in Religion but the people of the land will be divided into as many Sects and factions as themselves please b Cyprian li. 1. ep 2. Neque aliunde haereses abortae sunt aut nata sunt schismata quam inde quod sacerdoti non obtemperatur Nec unus in Ecclesia ad tempus sacerdos ad tempus judex vice Christi cogitatur cui secundum magisteria divina obtemperaret fraternitas universa Idem li 4. ep 9. Vnde schismata haereses obortae sunt nisi dum episcopus qui unus est ecclesiae praeest superba quorundaÌ„ praesumptione contemnitur homo dignatione Dei honoratus ab indignis hominibus judicatur and a greater confusion must be among Christians than there was in old time among Pagans and Infidels Lastly it appeareth by the forme of making and consecrating Bishops Priests and Deacons authorized in this kingdome that the inferiour Clergy are obliged to submit themselves to the Bishop being their Ordinary and to whom the charge and government is committed over them The words of the booke of Ordination are these which follow BISHOP Will you reverently obey your Ordinary and other chiefe Ministers unto whom the government and charge is committed over you following with a glad minde and will their godly admonitions and submitting your selves to their godly judgements Answer I will so doe the Lord being my helper Having thus farre proceeded in declaring both the quality of Episcopall authority in judging the inferiour Clergie and also how necessary it is for preservation of verity and unity in Religion that this authority be respected and maintained In the next place we will examine the waight of the Dialogaster's objections Object 1 If Bishops are to be guides to the inferiour Clergie in matters of Religion then the inferiour Clergie must lay their hands on their mouth and be altogether regulated by their Dictates But this is unreasonable c. Answ No
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
unto pag. 267. Thesis 7â— The Sanctification of one particular day in seven is neither any principle of the Law of nature nor yet an immediate Conclusion of the same neither is the same commanded by any written Evangelicall divine Law neverthelesse the same is consonant to the Equity of the 4th Commandement of the Decalogue and besides The religious observatâ—on of one day in seven is a convenient time for GOD'S publique and solemne worship and the Christian Church in al ages since the Apostles hath deputed one weekely Seventh-day to the fore-said end And therefore it is a thing just and reasonable to continue the same observation pag. 91. Thesis 8. There is no expresse Commandement written in the New Testament concerning the religious observation of the Sunday of every weeke rather than of any other convenient day or time Neverthelesse because the Christian Church ever since the Apostles age hath beene accustomed to observe this weekely-day and it is a received Tradition that the holy Apostles themselves were the authors of this observation and also the maine reason upon which this observation was first grounded to wit the Resurrection of CHRIST upon the day called the LORD'S-day is a just and weighty motive to induce Christian people to observe this day in the honour of CHRIST and to testifie their rejoycing and thankefulnesse for the benefit of our SAVIOUR'S Resurrection Therefore it is not expedient decent or agreeable to equity and good reason to alter the long continued observation of this day into any other new day or time pag. 152. Jncipit PROLOGUS A. BRother you are happily met B. And you Brother also A. I would I might spend an houre or two with you in private conference in a point wherein I have of late been not a little perplexed B. Why what is the matter Brother A. Have you not seene a late Treatise of the Sabbath-day published by an eminent Antistes in this Church B. Yes I have both seene and perused it A. I pray you what thinke you of it B. I thinke it is a very dangerous Booke A. What meane you by that B. I mean dangerous to the Authour if it were well examined before competent judges A. How so I pray you B. Because it overthrowes the Doctrine of the Church of England in the point of the Sabbath A. Pardon me that seemes to mee impossible B. Why A. Because he saith expresly in the very title page of his hooke That it containeth a defence of the Orthodoxall Doctrine of the Church of England against Sabbatarian Novelty And therefore I am confident he will looke to make that good B. Be not too confident you know the Proverb Fronti rara fides The foulest causes may have the fairest pretences Answ The substance of the precedent interlocutory babble is The Bishops Booke is a dangerous booke and that to himselfe if it were examined before Competent judges for contrary to the title of the booke it overthrowes the Doctrine of the Church of England in the point of the Sabbath Our answer to this accusation is 1. that if we will rightly understand the quality of it we must first of all define who are Competent judges Now the holy Scripture The Law of reason and all prudent men require these properties following to the Constitution of Competent judges 1. Lawfull authority 2. Sufficient learning and knowledge 3. Feare of God 4. Wisedome 5. Integrity and love of Verity 2 The Bishops Treatise of the Sabbath hath already beene examined by judges qualified in manner aforesaid Namely by the two most Reverend Arch-Bishops by many Reverend Bishops by the Honourable Court of High Commission by many Reverend and learned Deanes by many Doctors and Professors of Theologie by some of the learned Readers in Divinity of both Vniversities by Noble and Prudent Statesmen by eminent Professors of both Laws civill and temporall and the Kings Majesty himselfe the Bishops Soveraigne Lord and Master hath graciously accepted it and if these before named shall not be esteemed competent judges Our desire is to be enformed by our Brother B. who in our Church or Kingdome are competent judges but especially let him resolve us who shall be those competent Iudges to whose sentence hee will submit the examination of his owne unlicensed pamphlets 3 The Bishop hath not onely affirmed in the title page of his Treatise that it containeth a Defence of the Orthodoxall Doctrine of the Church of England c. but he likewise hath confirmed the same by arguments and testimonies irrefragable Therefore Brother B. his proverbiall sentence Frontirara fides is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it admitteth an exception to wit credit ought at all times to bee given to the Frontispice of every booke which confirmeth that which is contained in the same by weightie and effectuall arguments Now the conclusion from the Premises is The Bishops Booke can prove no dangerous Book either to himselfe or to any other if it were duely examined by lawfull and competent Iudges A. That is true you say But yet I cannot be perswaded that so great a Personage would so farre overshoot as to give that advantage to those whom he makes his adversaries Nay you know his Booke is dedicated to the Arch-Bishop of Canterbury by whose direction and that according to his sacred Majesty his command he was set upon this work both for the preventing of mischiefe as himselfe saith in his Epistle Dedicatory to the said Arch-Bishop and to settle the Kings good Subjects who have long time beene distracted about Sabbatarian questions Now if he maintaine not but as you say overthrow the Doctrine of the Church of England he will have small thankes from his sacred Majesty for his paines who is the Defender of the Faith of the Church of England and hath often solemnly protested Declaration about the Dissolving of the ParliameÌ„t And Declaration before the 39. Articles and that in his publike Declarations â—n print that he will never suffer therein the least innovation And what thankes then can heâ— expect from the Bp. trow you And instead of preventing he will pull on greater mischiefs And in stead of setling the Kings good Subjects he will fill their minds with greater distractions And therfore Brother in so saying you lay a heavy charge upon him It is dangerous so to charge a Person of that Dignity and Esteeme in the world Take heede therefore what you say You know also that he is a great Scholer deeply learned a Reverend Father of the Church so as his judgment is taken almost for an Oracle Answ The summe of the former discourse is That the Bishop can expect small thankes from the Arch-Bishop of Canterbury to whom his Booke is dedicated or from his Majesty who will suffer no innovation in Religion if he being of note for learning and a Bishop of the Church hath in stead of setling the mindes of the Kings loving Subjects distracted or led them into error To this
Verball discourse it is answered that the Bishop hath already received approbation of his worke from his sacred Majesty and as much thankes and respect from the Lord's Grace of Canterbury as a faithfull person can expect or desire from a Superior and continuing as he hath begun he is in no danger to lose either his Majesties or the Arch-Bishops or any other worthy Persons lawfull favour 2 The Author with thankfulnesse to God protesteth that He having bestowed above two hundred of his bookes upon Persons among which many were of great worth and quality hath never as yet received so much as one check or affront from any one since a three fold impression of the Book And the Dialogue deviser is the first Satan so far as the Bishop is hitherto informed who hath fomed out his gall and venome against it Sed quamvis libraverit accusationis suae hastas totis adversus nos viribus interserit credimus in Deo salvatore quod scuto circumdabit veritas ejus cum Psalmista cantare poterimus Sagittae parvulorum facta sunt sagittae eorum although he hath with all his might bent his Speare and darted his Weapons against us yet wee trust in God our Saviour that the shield of veri y shall protect us so that we may say with the Psalmist Their arrowes shall be as the arrowes of children Hier. adv Ruffin lib. 1. 3 The Treatise is so farre from distracting the Kings loving Subjects which are of a loyall and peaceable disposition that many intelligent persons who have diligently read and examined the same having in former time been doubtfull are now setled in a firme resolution never to bee distracted with Sabbatarian fancies any more A. You know what is said in a late book allowed by Authority Communion Booke Catec expounded by Reve. That the holy Fathers in God the Bishops are to be guides in Divinity to the whole Clergie of inferiour Order So as all Priests are to submit to their godly judgements in all matters appertaining to Religion And the reason is given because the Fathers of the Church now and alwayes do in the great mystery of godlinesse comprehend many things which the common people doe not Yea also some things which Ministers of the inferiour Order doe not apprehend So as it is expected of those Holy Prelates that we must lay our hand on our mouth when they speake and be altogether regulated by their profound dictats B. I remember well the Booke and I cannot but wonder that those passages were not expunged with many others when the Book was called in and then the second time published You know we live in a learned age a One of whom it may truly be spoken None so bold as blinde Bayard may live in a learned age and we deny the Popes infallibility or that it can convey it selfe as from the head and so confine it selfe within the Veines of the body of the Prelacy Or that a Rotchet can confer this grace Ex opere operato And beleeve me Brother when we see such a Papall spirit begin to perk up in this our Church is it not high time trow you to look about us Shall we stumble at the Noone day and in the Meridian of the Gospell close our eyes and become the sworne Vassals of blinde Obedience b Cusan Exercitat l. 6. Obedientiâ— irrationalis est consummata obedientia scilicet quando obeditur sine inquisitione rationis sicut jumentuÌ„ obedit domino suo No no In this case therefore were Goliah himselfe the Champion I would by Gods grace try a fall with him Answ If bold Bayard were armed with Davids spirit and fortitude what Gyant were able to stand before him But if his whole strength consisteth in wording and facing onely Quid prodest Simiae si videatur esse Leo c Greg. Nazian in sentent What can it availe an Ape to conceive himselfe to bee as strong as a Lion But passing by this vaine ostentation let us take the matter delivered by him into examination 1 He censureth a moderne Writer for affirming that the Bishops of the Church are Guides to the inferiour Clergy to direct them in matters of Religion 2 He disputeth against this Position in manner following The Pope is not infallible Ergo the Bishops being Veines of the Body whereof the Pope is Head cannot be Iudges or Guides to instruct the inferiour Clergy 3 He saith that the Author whom he opposeth is guided with a Papall spirit Now this as I conceive is the Summe and marrow of the Dialogaster his argumentation In answer hereunto the Bishop saith that if this Objecter had intended to proceed in a right method of Disputation he must first of all have stated the Question and considered what Iudiciall power the Bishops of the Church of England challenge concerning regulating and deciding matters of Controversie in Religion and then he might have framed Arguments made Inferences and used his Invectives and Declamations and not before But being bold and blinde and not regarding and considering the Churches Tenet concerning Episcopall power he disputeth in a rude and deriding manner rather venting his malice against the Order of Bishops as Hereticks c Cyprian l 3. Ep. 9. Haec sunt initia Haereticorum ortus atque conatus SchismaticoruÌ„ male cogitantium ut sibi placeant praepositum superbo tumore conteÌ„nant in ancient times were wont to do than delivering any thing true substantiall or to the purpose 1 The Question is whether Bishops lawfully called and qualified according to the Apostles rule 1 Tim. 3. have any power of judicature in matters belonging to Religion or in questions Theologicall 2 Whether they bee Veines of the Pope and guided by a Papall spirit if they challenge or exercise any such power 3 Whether they can have no such power unlesse they be endued with Divine Grace Ex opere operato Now to these Questions our Answer is 1 That Bishops lawfully called and qualified according to the Apostles Rule have a ministeriall and subordinate power and authority to determine Theologicall Controversies by the Rule of holy Scripture and by the consentient Tradition and testimony of the ancient and orthodoxall Catholike Church For Timothy and Titus being Bishops lawfully ordained b Euseb hist Eccl. l. 3. c 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercised such power in the Church c Habiles idonei ad ecclesias quas â—â—i Apostoli fundaveranâ— pascendâ—s regendâ—sque estimâ—ti fuerint c Hieron c. Ruffin li. 2. Vtrum recipi debet EpiscoporuÌ„ relinquitur judicio Iren. lib. 4. cap. 43. lis qui in Ecclesus sunt Presbyteris oportet obaudire quicunque cum Episcopatus successione charisma veritatis acceperunt The Bishops and Fathers in the foure first generall Councels d Euseb vit Const l. 3. c. 18. Quicquid in sanctis EpiscoporuÌ„ Conciliis decernitur id universum divinae voluntati debet attribui did the like
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-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
Theft as the Novell Sabbatizers preach pag. 235. for Christian people to use some intermission from religious and spirituall actions and likewise some recreation upon some part of the Lord's-day and they are not obliged during the whole day which according to the Sabbatarian Tenet containeth 24. houres to forbeare to speake any words or think any thoughts or to performe any workes or actions which concerne either pleasure or profit read pag. 249. because it is morally impossible for them with comfort and ordinary diligence to continue 24. houres together in spirituall and religious exercises and meditations 2 The Law of Christ condemneth all profane libertinisme but why doth Br. Asotus stile such recreation as neither is vicious in forme quality or circumstance by the name of profane liberty And other recreation than this the Bishop maintaineth not either upon Sunday or upon any other day pag. 229. 3 The Bishop intreateth Br. B. to resolve him whether it is not a Doctrine of Libertinisme to animate Christian people in disobedience of lawfull Authority to teach them it is a branch of their Christian liberty to be their owne guides in point of Religion to deprave or to neglect the Common Service and other Duties enjoyned by the precepts of the true Church whereof they are members to maligne Ecclesiasticall Governours and to proclaime them Veines of the Pope and to be of a Papall Spirit if they presume to instruct the inferiour Clergie in point of Religion To bequarrell godly and learned persons who comply not with the new Sect in their fanaticall asseverations and to censure and controle all things which are not sutable to their owne groundlesse and sencelesse traditions Now in good earnest you Br. B. many judicious men are of minde that the fomenting of these humours in Christian people by Doctrine or example is a more proper act of profane libertinisme than such bodily exercise and recreation as the Lawes of our Kingdome and State have permitted B. I observe a very improper and so an untrue speech where hee saith if they should upon Puritan Principles restraine them wholly from all repast Who I pray you doth restraine the people from all repast on the Lord's-Day Or is prophane sport a repast to feede the rude Vulgar it seemeth so and liberty to youth is as their meate and drinke Answ It appeareth by the Law of the Sabbath Exod. 23.12 That one end and use thereof was the refreshing of the people upon the seventh day after six dayes toile and labour And the old Sabbath and other Festivals were Dies Laetitiae dayes of mirth and rejoycing and sober and honest recreation upon some part of the old Sabbath was prohibited by no Divine Law pag. 237. Now if in the time of the Gospell Christian people upon Principles borrowed out of the Talmud and the Rule of Pharisaicall Tradition should be surcharged with such rigid Ordinances as are imposed by Novell Sabbatarians pag. 235 236. 249 250. and he wholly restrained from all recreation upon any part of the Holy-day One end of the Holy-day should be destroyed and Christian people must be deprived of that liberty which God and nature have granted and from hence it will be consequent that the Holy-day instead of a day of Refreshing shall become a day of Oppressing people with an heavier burden than in right ought to be laid upon them and this would make the Holy-day more unwelcome than the plough-day and besides it might engender in peoples mindes a distast of their present Religion and manner of serving of God pag. 266. This passage highly displeaseth the Dialogue-broacher but instead of solid answer and confutation First he carpeth at the forme of speech affirming that it is improper but wherein he declareth not then he saith it is untrue this likewise is easily said but impossible to be proved After this he equivocates saying Who I pray you do restraine the people from all repast on the Lord's-day that is who restraineth people from eating and drinking on the Lord's-day And lastly he declineth the true state of the Question for whereas his owne Tenet is Vniversall to wit that all civill recreation is unlawfull upon the Sunday in his disputation hee opposeth some kindes of bodily exercises and recreations which seeme to him to be lascivious profane and really vicious in their proper forme and quality B. Pag. 266. He saith some Recreations not prohibited by our Lawes our religious Governours allow upon Holy-dayes And Pag. 232. Civill recreation not prohibited in termes neither yet by any necessary consequence from the Law cannot bee simply unlawfull And pag. 231. No just Law Divine Ecclesiasticall or Civill doth totally prohibit the same To this I reply that those sports fore-specified are prohibited by Law both Divine Ecclesiasticall and Civill 1. By Divine Law as Rom. 13.13 Gal. 5.21 1 Pet. 4.3 c. 2. By Ecclesiasticall Lawes and Councels c. 3. By just Civill Lawes c. Answ 1 It is an infallible verity and confessed by the Dialogue-forger himselfe that nothing can bee vicious or sinfull unlesse it bee prohibited expressely or virtually by some just Law c Aug. d. pec mer. remis l. 2. c. 12. Neque peccatum erit si non divinitus jubeatur ut non sit Br. B. Dialog p. 11. A sin it cannot bee but as a breach of one of God's holy Commandements for where there is no Law there is no transgression Divine or Humane But sober and honest repast recreation or pastime upon some part of the Holy-day is prohibited by no Divine Law nor by any Ecclesiasticall or Civill Law of our State and Church Therefore sober and honest recreation c. upon some part of our Holydayes is not vicious sinfull or unlawfull Now the Objector in his reply declineth as his manner is the true state of the Question and inveigheth against certaine particular Exercises and Recreations excepted against by some learned Divines and which have beene prohibited by publike authority in foraigne Nations But the Bishop in his Treatise proceeded no further concerning recreations than is before expressed to wit that such are neither vicious in forme quality or circumstance may lawfully be used upon some part of the Holy day if they shall be permitted by lawfull authority And the maine reason of his forbearance was because in the first part of his Treatise he undertooke to deliver no other Doctrine concerning the old Sabbath or the Lord's-day but such only as seemed to him both to be Orthodoxall and also Catholike and therefore he declined the Question concerning Pastimes and recreations in their particular leaving the same to a publike determination of the Church and State by reason there now is and in former times hath beene diversity of opinion among godly men concerning the quality of such particulars And if Br. B. esteemeth those bodily exercises and recreations to be profane and vicious which his gracious Majestie in a royall Edict permitteth his Subjects with sundry
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
simple as to trouble himselfe about the Premisses as the Subtle Logitians use to doe but he holdeth it a more commodious and compendious way to passe by the Premisses with humble silence and then to spend his fury upon the conclusion raving and declaiming against his Opposites in manner following 1 I note how poorely he playes the Divine or Doctor 2 The Adversary hath abused the Scripture 3 It is a Lunaticke Opinion 4 H. B. hath shewed it to be absurd and ridiculous 5 It makes mee tremble to thinke and it amazeth me how one White is contrary to another 6 This seemes strange to mee that so great a Clerk as Francis White should so farre forget himselfe 7 It will be a cooling Carde and no small disgrace to his Lordship 8 He once approved a book which containes and maintaines many and sundry Tenets bâ—th Pelagian and Popish and one Capitall and enormious error is found in the same taken out of S. Iohn's Canonicall Epistle to wit no murderer hath eternall life abiding in him He that committeth Adultery committeth sinne and he that committeth sin is of the Devill and consequently being formerly just according to Br. B. hee remaineth in the state of grace who during his continuance in sin without actuall Repentance is of the Devill and hath not eternall life abiding in him 9 But let me a little excuse the good Old man and the rather because the Puritans sticke not to cast him in the teeth with White died Blacke 10 In the meane time it is good policy a little to pull in the Hâ—rneâ— and perhaps the Buzze may somewhat possesse the good Old man with a Panick feare lest not only be loose what he hath but which is much more what his many merits may hope for saving that Saints merits are not so high flowne in the Church of England but they are easily over soared by Simon Magus flying to the top of every Pinacle of the highest Temple upon Angels wings 11 Examine I pray thee whether the long custome of Court-smoothing and Eare-pleasing specially in Divine matters have not bred such a delicacy in the soules tast as that down right Zeale a Iam. 3.14 If ye have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitâ—er zeale envying and strife in your hearts glory not for God's glory can handly finde a stomacke to take it downe or digest it but is rejected as a bitter Pill or Potion of such Patients as account the Remedy worse than the Disease 12 How many yer are there in these dayes who would be counted Bishops of Christ's flocke and not Popish or Antichristian who yet looke to little else but the silencing of such as stumble at their Ceremonies and Hierarchie Now these and other such like scandalous and irreverent calumniations are vented by H. B. who stileth the Puritan â— reformed Christian b H. B. Plea to an Appeale as he hates to bee reformed so one peece of his Sermon must be an invective against a Reformed Christian his Puritan instead of reall answer and solution of such Arguments as confound his erroneous and presumptuous dictats The Conclusion THE Author of the late Treatise of the Sabbath-day against Th. Brà bourne having duly and impartially examined a briefe Answer digested Dialogue-wise betweene A. and B. is able to observe nothing at all therein materiall substantiall or subservient to truth but the whole Dialogue consisteth of vaine jangling absurd disputing factious cavelling and his maine Position to wit that the fourth Commandement was naturally morall in respect of one particular weekely day is repugnant to all Orthodoxall Divines both ancient and moderne and it crosseth his owne Tenet concerning the observation of the Lord's-Day If the man were of a meeke and humble spirit or a lover of truth one might perswade him to entertaine a fairer meanes of resolution than his irregular and unlicensed Dialogue way To wit if hee finde himselfe unsatisfied touching the question of the Sabbath he should addresse himselfe to some learned and judicious Persons a Bernard Ep. 8â— Plerisque imo cunctis sapieÌ„tibus coÌ„tingere solet in rebus videlicet dubiis plus alieno sâ— quam proprio judicio credere and submit himselfe to a private conference as Theoph. Brabourne did for there is no meanes so profitable so speedie and ready for discovery of truth as this In writing and printing unlicensed Pamphlets a H. B. Plea to an Appeale Truth she complaines of hard usage how shee is driven to seeke corners sith shee cannot passe the Presse cum privilegio there useth to bee much mistaking sometimes of the true state of the question and many times of the Adversaries Tenet likewise false and sophisticall Argumentation mis-understanding of termes impertinent digressions tautologies and unnecessary repetitions false citing of Authors c. But in conference the former things may easily be avoyded or presently be discovered Now if the Author of the Dialogue or if any other that is unsatisfied think good to entertaine the former course he may reape much benefit by it and thereby declare himselfe to be a lover of Vnitie Verity and Peace But on the contrary the venting of Lawlesse and contentious Pamphlets is infamous scandalous and factious it fomenteth schisme and contention in Church and State it disquieteth and offendeth peaceable and godly mindes the same provoketh publike authority and the Adversaries of our Doctrine and Religion are thereby much confirmed in their error Therefore I desire all those who are lovers of truth and sincerity to be men of peace b Cypr. de simpl Pral Pacem quaerere debet sequi filius pacis à dissensionis malo continere linguam suam debet qui novit diligit vinculum Charitatis and to shew themselves adversaries to schisme c Id. de unit Eccles Possidere non potest indumentum Christi qui scindit dividit EcclesiaÌ„ Christi and contention in the Church and State wherein they enjoy their lively-hood and their liberty And for your selfe Dialogue B. cease to affect popular applause be not overwise and wilfull in your owne conceits referre the handling and deciding of profound Questions of Theologie to such persons as are qualified with judgement and learning and with greater humility and modesty than your selfe a Hier. c. Ruffin Navem agere ignarus naâ—is timet Abrotonum aegro non audet prâ—pâ—â—â—re nisi qui diâ—â—â—ciâ— dare Quod medicorum est promittunt medicâ— tractant fabâ—ilâ—â— fabri Nec erubescas de commutationâ— sententiae tuae Non es enim tantae authoritatis famae ut errasse se pudeat Thinke it no disgrace to alter your opinion for you are not of so great Authority or fame as that it can be any shame for you to relinquish your error Also consider impartially with what irreverent language b Cypr. de unit Ecclesia Lingua Christum confessa non sit maledica non turbulenta non conviciis litibus perstrepeus audiatur non contra fratres Dei sacerdotes serpentis venena jaculetur you have entreated many worthy Fathers and Pillars of our Church and with what bitter and envious zeale you have traduced conformable Persons of very good quality and what scandall you have given to many people by abating as much in you lyeth their love and due respect towards that Religion and forme of Church-government which is setled in our State Lastly consider well Saint Hierom his Instruction Bonum est obedire Majoribus parere Praefectis c Erasm Schol. in Hieron In some Copies it is read Praefectis and in some other Perfectis post regulam Scripturarum vitae suae rationem ab aliis discere Nec Praeceptore uti pessimo praesumptione sua It is a good and safe way for people of meaner quality to be teachable and obedient to their superiours to be guided and instructed by such as are of greater perfection than themselves and after the rule of holy Scripture to order the course of their actions by direction of others but in no wise to make presumption which is a perverse Counsellor to be their Leader Salomon's Counsell is Heare instruction and bee wise and refuse it not Pro. 9.33 Hee that loveth instruction loveth knowledge but he that hateth Correction is a foole Pro. 12. When Pride commeth then commeth shame but with the lowly is wisdome Pro. 11. Only by pride doth man make contention but with the well-advised is wisedome Pro. 13. Now let all this which hath beene spoken perswade Dialogue B. to cast away from him pride envy and contention to cease to be arrogant d Chrys in Rom. hom 20. Nihil hominem adeo stultum facit quemadmodum Arrogantia to learne yet at the last to understand his distance e Ib. Qui seipsum ignorat quomodo quae supra se sunt cognoscat QuemadmoduÌ„ enim qui phrenesi laborat cum seipsum non agnoscat oculus cum ipse caecus sit omnia reliqua meÌ„bra in tenebris suÌ„t ita Arrogantia se habet and in the feare of God to humble and submit himselfe to his learned lawfull and godly superiors And let him not give just occasion to have Salomon's sentence applyed unto him Though thou shouldest bray a foole in a morter like wheate with a Pestle yet will not his folly depart from him Prov. 27. ver 22. FINIS