peccatum Quod quamdiu in peccato vixerint non dimittitur Pro. 28.13 Esay 1.16 17. 55.7 An Adulterer therefore continuing in his sin committing the same as oft as opportunity serveth is not justified before God For God who calleth it an abomination in us Men to justifie the wicked Prov. 17.15 cannot himself justifie any sinner continuing in his wickednes and therefore every such sinner ceaseth to be justified untill hee have repented and forsaken his sinne The Author of the Appeale at this present a learned and Reverend Bishop maintained the former Doctrine by the words of the Homily affirming that the Doctrine delivered in the Homily was the Doctrine of the Church of England pag. li. 32. In answer to the former Brother B. sets his glosse upon the Homily saying a Plea to the Appeale lb. As neither the Church of England her self avoucheth or concludeth any thing for Doctrine matters of faith but so far as is consonant to the word of God so neither are we to measure her doctrines but by the only line and rule of the Scriptures Ib. For the Articles and Hâ—milies of the Church of England wee subscribed unto theÌ„ indeed but not to the private sense which every particular man may put upon them Idem Christ Conf. Compl. pâ—g 92. that we are to measure the Doctrines of the Church of England by the line and rule of holy Scr pture and that we must not take the words of the Homily at the first rebound according to our owne fancy but so far as the same is consonant to the word of God pag. 14. But if this Rule which the Dialogue Dauber hath approved is authenticall then we can see no reason wherefore it may not be lawfull for us as well as for him to expound the words of the Homily in point of the Sabbath according to the sense of holy Scripture And if we may do this then it is undoubtedly true that it was not the intent of the Homily to make the 4th Commandement a Precept of the Law of Nature or a morall Precept purely intirely and properly such Our request likewise is that Br. B. would make a review of a confident Argument propounded by him against the Appealer in his Plea pag. 17. the scope whereof is That a Person once justified and in the state of Grace if afterwards he become an Adulterer or wilfully commit any other the like crime or sin and continueth therein yet he still remaineth in the state of Grace without any diminution of his faith no not in the degrees His Argument is as followeth A mortall Father begets a mortall Son So the immortall God can beget no Son but he is immortall Now it is impossible for the immortall God to dye no not for a moment Of this nature also is the Borne of God a H. B. Plea to the Appeal Now this being so cleare a proofe if any places of Scripture seeme to be opposit they are so onely in sound not in sence he cannot fall away totally that is dye in his spirituall life no not for a moment But upon the foresaid ground Br. B. may proceed further and conclude that no person once regenerate can possibly sin at any time in thought word or deed neither can hee die a temporall death For if God Almighty being a Father of the regenerate hath begotten all his sonnes in nature like himselfe and it is impossible for God Himselfe either to dye or to sinne Then it will likewise be impossible for any Regenerate Persons to sinne in thought word or deed they cannot at any time covet or lye or transgresse any Divine Law neither can they dye a temporall Death The learned Author of the Appeale beleeveth that Br. B. was pleased to act Asotus his part although hee stiled himselfe Orthodoxus when hee propounded the former Argument For although it is true that an immortall father begetting a son of the same nature and substance with himselfe every such naturall sonne must be immortall like unto his naturall father as appeareth in the second person of the Trinity according to his Deity b Aug. c. Faust Manich. li. 3. ca. 3. Vnicum filium habet Deus quâ—m genuit de substantia sua de quo dicitur cum in forma Dei esset non rapinam arbitratus est se aequalem esse Deo Nos autem non de substantia sua genuit creatura enim sumus quam non genuit sed fecit yet it is extreme false and most absurd to affirme that all such Persons as are the Sonnes of God meerely by his Voluntary Election free gift or by Creation or Adoption and so farre as they imitate and obey him * Id. Serm. Dom. in Mont. c. 46. Vnus naturaliter filius est qui nescit omnino peccare Nos autem potestate accepta efficimur filii in quantum ea quae ab illo praecipiuntur implemus Id. in Psa 44. Ille creando pater sed nos illum imitando filii Matth. 5.45 doe partake the essentiall and naturall proprieties and Attributes of God himselfe their heavenly Father For Adam was the sonne of God by Creation Luk. 3.38 And Infants baptized are regenerate with the Holy Spirit and made the Children of God by Adoption and yet notwithstanding Adam by disobedience fell from grace and became mortall and all Infants regenerate in Baptisme are mortall and many of these comming to yeares of discretion by sinne and Infidelity fall away from the state of Grace and Adoption a August Ep. 59. Quid dicturus est de Infantulis parvulis qui plerique accepto in illa aetate gratiae SacrameÌ„to qui sine dubio pertinerent ad vitaÌ„ aeternam regnumque caeloruÌ„ si continuo ex hac vita emigrarent sinuntur crescere noÌ„nulli etiam Apostatae sunt received in their Baptisme Prosper Aquitauicus b Prosp ad artic fals impos cap. 7. Cyprian Ep. 76. Nonnulli de illis qui sani baptizantur si postmodum peccare caeperint Spiritu immundo redeunte quatiuntur ut manifestum sit diabolum Baptismo fide credentis excludi si fides postmodum defecerit regredi S. Augustine's Disciple and interpreter saith as followeth Ex regeneratis in Christo Iesu qâ—â—sdâ—â— relicta fide â—â—is moribus apostatare à Deo impiam Vitamin suâ—â—versione finire multis quod dolendum est probatur exemplis Among those which are regenerate in Christ Iesus that some persons by forsaking faith and good manners fall away from God and â—nd their wicked life in Apostasie is proved the more is the pitty by many examples A. Sir you have abundantly satisfied me in this point and I suppose every Rationall man and true bred sonne of the Church of England and surely I wonder so learned a man should commit so foule an error as not to search better into the Doctrine of our Church so clearely expressed in the Homily Answ In the Bishop's Epistle prefixed
hardnesse of heart and are never renewed by repentance Fifthly his Doctrine is that if the Temporary and non perseverant had beene taken out of this life by temporall death before their Apostasie they must undoubtedly have beene saved But God Almighty foreseeing their voluntary Apostasie permitted them to prolong their dayes in this present evill world untill they fell into damnable crimes and continued in the same without returning into the state of justifying grace a Aug. d. corrept gra cap. 8. Respondeant si possunt cur illos Deus cum fideliter pie viverent non tum de hujus vitae periculis rapuit ne malitia mutaret intellectum eorum Idem d. Bon. persev cap. 9 10. 13. d. Pec. mer. remiss lib. 1. cap. 21. Id. ad Vital Epist 107. Cur quidam non permansuri in fide sanctitate Christiana tamen accipiant ad tempus hanc gratiam dimittantur hic vivere donec cadant cum possint rapi de hac vita ne malitia mutet intellectum eorum quod de sancto immatura aetate defuncto scriptum est in libro Sapientiae quaerat quisque ut potuerit Idem d. Praedest sanct cap. 14. Quis audeat negare Christianum justum si morte praeoccupatus fuerit in refrigerio futurum Item si dixerit justum si à sua justitia recesserit in qua diu vixit in ea impietate fuerit defunctus in qua non dico unum annum sed unum diem duxerit in poenas iniquis debitas hinc iturum huic perspicuae veritati quis fidelium contradicit Forro si quaeratur à nobis utrum si tunc esset mortuus quando erat justus poenas inventurus esset an requiem nunquid requiem respondere dubitabimus Haec est tota causa cur dictum est raptus est ne malitia mutaret intellectum ejus Ibid. Quare aliis concedatur ut ex hujus vitae periculis dum justi sunt auserantur alii vero justi donec à justitia cadâ—nt in eisdem periculis vita productiore teneantur quis cognovit sensum Domini Ib. Cur autem hic tenuerit casutum justum quem priusquam caderet posset auferre justissima omnino sed inscrutabilia sunt judicia ejus Idem ad Paulin. Ep. 59. Non sunt in ista vocaâ—â—one qui in fide quae per dilectionem operatur etiamsi aliquantulum ambulant non perseverant usque in finem utique potuerunt rapi ne malitia mutaret intellectum eorum Sixthly this Orthodoxall Father according to the Tenure of holy Scripture constantly taught that Light and Darknesse Christ and Belial Righteousnesse and Vnrighteousnesse cannot cohabit at one time in one and the same subject and consequently that foule and wilfull sins are not compatible with saving and justifying grace If any Christian saith he shall love an Harlot and adhere unto her and be made one flesh with her jam in fundamento non habet Christum He retaineth not Christ in the foundation a Aug. d. Civ Dei lib. 21. cap. 25. cap. 26. They are not lively members of Christ who make themselves members of an Harlot untill by repentance they forsake that sinne and by returning unto good reconcile themselves unto God He who lives in hatred or malice only with one Man loseth God and the benefit of his former good b Id. d. Spir. Anima c. 58. Covetousnesse is the root of all evill and Charity is the root of all good and these twaine simul esse non possunt cannot be together c Id. lib. Quinquag Hom. Hom. 8. Lastly upon the former ground hee deterreth faithfull Christians from denying the Faith in time of persecution and from killing themselves in any case whatsoever affirming that the same is Scelus inexpiabile an impardonable crime in all persons whatsoever auferendo sibi presentem vitam abnegant futuram by destroying their present life they deprive themselves of the future blessed life d Id. dâ—nendac ad Consent c. 6. d. Civ Dei li. 1. c. 17. c. 26. Euchirid ad Laurent ca. 70. d. patient c. 13. ad Gaudent c. 18. c. 19. Ep. 38 52. 61. But now quite contrary to this Doctrine of S. Augustine according to H. B. a person once justified and in the state of grace although he couple with an Harlot or live in envie or malice with his Neighbour or be a Schismatick in the Church and a Rebell in the Common wealth or if he deny the Faith in time of Persecution or to prevent worldly misery he shall murder himselfe he neither falleth totally nor finally from grace he sinneth not unto death e H. B. Plea to an Appeale pag. 16. 17. 23. 33. his faith remaines intire without diminution it faileth not no not in the degrees and if any places of Scripture seeme to be opposite they are so onely in sound and not in sense Seventhly S. Augustine's Tenet was That because of the frailty and mutability of man's will and by reason of perill of man's falling into sinne he being overcome by temptation no person ordinarily or without speciall revelation during his mortall life which is a warfare on earth can be infallibly certaine of his own finall perseverance and God Almighty to humble Man and to move him to watch and pray lest he fall into temptation and to stir him up to worke out his salvation with feare and trembling hath reserved the knowledge hereof in his owne secret Counsell a Aug. d. C. Dei li. 11. ca. 12. Qui licet de suae perseverantiae praemio certi sunt de ipsa tamen perseverantia reperiuntur incertl Quis enim se in actione profectâ—que justitiae perseveraturum usque in finem sciat nisi aliqua revelatione fiat certus Id. d. Bon. persev cap. 1. Asserimus donum Dei esse perseverantiam qua usque in finem perseveratur in Christo Finem autem dico in qua vita ista finitur in qua tantum modo periculum est ne cadatur Itaque utrum quisque hoc munus acceperit quamdiu hanc vitam ducit incertâ—m est Id. cap. 13. cap. 22. De vita aeterna quam filiis promissionis promisit non mendax Deus ante tempora aeterna nemo potest esse securus nisi cum consummata fuerit haec vita quae tentatio est super terram Id. d. Cor. gra cap. 13. Quis ex multitudine fidelium quamdiu in hac mortalitate vivitur in numero praedestinatorum se esse praesumat quia id occultari opus est in hoc loco ubi sic cavenda â—st elatio ut etiam per Sathanae angelum he extolleretur tantus collaphizaâ—etur Apostolus Id in Psal 41. Novi quia justitia Dei manet utrum autem mea maneat nescio Terâ—et enimâ—me Apostolus dicens dui putat se stare videat ne cadat Prosper d. voc Geâ—t lib. 2.
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.
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
such thing will follow for although the inferiour Clergie are to be guided by the Bishops in matters of Religion so farre as the Bishops instruct them according to the common rule of faith collected out of Holy Scripture and confirmed by the Vote of Primitive Antiquity and which is approved and ratified by the Church whereof they are members yet they are not absolutely or altogether to be directed by the Bishops for they have liberty to dissent if by waighty and substantiall arguments they shall be able to demonstrate that the Bishops determination or doctrine is repugnant to Orthodoxall Verity a Aug. ep 28. Contra Cypriani aliquâ—m opinionem ubi quod videnduÌ„ fuit fortasse non vidit sentiat quisque quod libet tantum contra Apostolicam manifestissimam fidem nemo sentiat Id de Trin. li. 3. Prooem In omnibus literis meis non solum pium lectorem sed etiam liberum correctorem desidero c. But now againe on the contrary if any of the inferiour Clergie proceed as the Dialogaster hath done and be able to produce nothing waighty effectuall firme or solid but that which is meerely schismaticall declamatory and verball Then there is just cause that the inferiour Clergie in due obedience should submit themselves to Episcopall sounder judgement Object 2 A Bishops Rotchet cannot conferre Grace ex opere operato Ergo The inferiour Clergie are not bound to submit themselves to the Bishops judgement c. Answ The ground of this objection is apparently false for if inferiours are not bound to submit themselves to the judgement of any buâ— of such onely as have received extraordinary grace ex opere operato b Causare Gratiam ex opere operato idem est atque eam causare in omni suscipiente sufficienter disposito non per modum meriti sed prout consideratur secundum entitatem suam quatenus habet rat oneÌ„ entis quodammodo naturaliter operantis Coenick Cabrera Gregor Valent. Hosius Bosius c. Then it wil be consequent that Parochians are not obliged to submit themselves to the instruction of thâ—ir godly and lawfull Pastors Neither are Children bound to submit themselves to their Parents directions because holy order and paternity conferre not extraordinary grace to Priests or to Parents ex opere operato to instruct their Parochians or their Children as the Holy Prophets and Apostles instructed the Church to wit by a miraculous power of inspiration Object 3 Bishops have not such infallibilâ—ty as the Pope challengeth for we deny the Popes infallibility or that it can convey it selfe as from the Head and confine it selfe within the Veines of the body of the Prelacy Ergo the inferiour Clergy are not bound to submit themselves to the Bishops judgement Answ 1. If none may instruct and guide others in matters of Religion but they onely which have such infallibility as the Pope claimeth a Aug. Triumph Sum. de potest Eccles q. 6. ar 1. Nullus potest appellâ—re à Papa ad Deum quia una sententia est una Curia Dei Papae and is conveyed from him as the head into them as Veines Then neither Saint Augustine nor any other of the Fathers nor any other man since the Apostles might guide and instruct others in matters of Religion for none of these had such infallibility as the Pope challengeth c. Secondly If none may be guides to others in things Divine and Religious but such only as have the same infallibility which the Pope claimeth How comes it to passe that the Author of this Dialogue having neither extraordinary wit nor wealth of learning presumeth to make himselfe a Iudge b H. B. Tr all of privat devot Praef. I heare alas pooâ—e BurtoÌ„ he is crackt discontentment or hope of preferment have embarked him in this perilous adventure What shall I say Am I crackt Wherewith Not I am sure either with too much lâ—arning as FESTUS charged Paul or too much living And if I am mad I am not the first and Instructor of others not only in his owne Cure but of all men learned and unlearned in the kingdome c Cyprian ad Iubaian Novatianus simiarum more quae cum homines non sint homines imitantur vult ecclesiae catholicae authoritatem vendicare quando ipse in ecclesia non sit and if any man vary as all Wise men doe from his placits contained in certaine irregular and unlicensed Pamphlets Hee forth-with stigmatizeth them d Hier. Apol. c. Ruff. Quicunq te offenderit quamvis simplex quamvis innoxius sit ilico fiet criminosus in print threatneth to publish Books in Latine against them He turnes White into Blacke e Plea To the Appeale pag. 5. The Puritans stick not to cast him D. Wh. in the teâ—th with White died bâ—acke He casteth durt in their faces f Tertul. c. Hermog Maledicere singulis officium bonae conscientiae judicat and flings about with his heeles like a netled â—ade Now what partiality is this to make the Reverend and learned Bishops of the Church Veines of the Pope because they by lawfull authority guide and instruct the Clergie subject to their Episcopall jurisdiction and in the meane time that this Scripturient having received no authority from God or men and being destitute of all abilities for so great a worke should constitute himselfe a Iudge Paramount even in the most profound and obscure questions of Theologie g Greg. Nazian Apolog fugae stulte tâ—mâ—reque faciunt qui priusquam ipsi satis doctrina instructi sunt aliorum se magistros profitentur Figlinamque ut vulgo dici solet in dolio discunt A. Brother such a resolution had need have a good ground to stand upon and being a matter of such moment it requires our best zeale strength especially to vindicate the Doctrine of our Reverend Mother the Church of England which wee have sucked from her purer Breasts nor onely so but to vindicate her name from reproach for if it be so as you have said that the Doctrine of our Church is by that book overthrown then consequently as I conceive she must deepely suffer and be wounded through the sides of those whom he so often in his Book brandeth with the odious name of Novell Sabbatarians B. Brother you conceite aright for in truth all those Calumnious and odious Termes which he gives to those whose opinions except Brabournes only he impugneth in his Treatise as venomous Serpents Noysome Tares Pestilent weedes and Vncleane Beasts termes to bee abhorred of all true Christians and in a word Novell Sabbatarians they all result upon our deare Mother the Church of England c With lye and all For who are the most of those or rather all whom he thus stigmatizeth are they not or were they not in their time the true-bred Children of the Church of Engl. all unanimously professing and maintaining her Orthodox Doctrines Can therefore the Mother
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
the former Principles stiled the Lord's Day an Idoll and a Superstitious Tradition The Bishop thought it his duty to vindicate the honour of that Day and to deliver the true grounds upon which the Christian Church observeth it also to declare the Antiquity of the Observation thereof and the more to advance the honour of the Day he collected out of the Primitive Fathers Ecclesiasticall Histories and Ancient Records sundry remarkeable observations concerning the Religious use and sanctification of this Day Page 196. c. Lastly because some Novell Teachers here in England had wronged this Day by converting it into a Legall Sabbath and likewise they had presumed without any lawfull authority to lay heavy and unreasonable burdens upon God's people Affirming that all bodily exercise and all civill passe-time and Recreation although the same be sober and honest is simply unlawfull upon all houres of the Lord's Day and not only unlawfull but a mortall and enormious crime of the same quality and iniquity with Murder Adulterie Theft c. The Bishop had just reason to discover the error and falsiâ—ie of such principles and arguments upon which these presumptuous Dogmatizers grounded their rigid edicts pag. 235. unto pag. 250. Now after all this the Bishop himselfe is perswaded and so likewise are his Honourable and Religious Superiours that he hath performed faithfull profitable and necessary service to the Church whereof he is a member in composing and publishing his Treatise of the Sabbath And likewise his confidence is that those honourable and Reverend Commanders who imployed him in this religious service will ever protect him a Aug. de Doctr. Christ Sic Doctor bonam eligat vitam ut etiam bonam non negligat famam against base envious and scurrilous abuses and detractions such as hee is rudely and injustly loaded withall by this unmannerly and foule-mouth'd Dialogue-Broacher Neverthelesse if any learned judicious and modest Reader shall at any time note or observe any passages in his Treatise seeming to thâ—â—epugnant to Orthodoxall Verity b Aug. de Trin. li. 3. In omnibus literis meis non solum pium lectorem sed etiam liberuâ— correctorem desidero let 〈◊〉 proceed soberly substantially and modestly in propounding their exceptions c Ib. Noli meas literas ex tua opinione vel contentione sed ex divina lectione vel inconcussa ratione corrigere The Bishop is and ever will bee ready without giving the least offence to yeeld them a just and reasonable satisfaction But rude envious and clamorous Carpers such as this Dialogue-Broacher is and hath ever bin c Hieron ad Iulian. Gloriae animal popularis aurae vile mancipium are incompetent Iudges in Questions and Controversies of this quality for such Mens Tractats and Pamphlets containe nothing but only that which is Verball Illiterate and no wayes sufficient to discover or settle Truth The end also of their writing is not Verity but they study onely to flatter an irregular Multitude which is adverse to Ecclesiasticall Regiment setled in our Church and the Leaders of this Anarchicall Sect by applying themselves to the humour of these Proselytes gaine popular applause d Greg. Nazian Orat. 8. de pace Ex rebus novis claritatem famae venantur Chrys In Ioh. He. 65. Prava doctrina nihil aliud est quam inanis gloriae silia and likewise authority to make their own fancies and traditions to be no lesse esteemed than Divine Oracles For being wily as Serpents they have by long and subtill experience observed that impetuous speaking clamorous inveighing virulent declaming prevaile more with that generation than solid materiall and substantiall disputing e Hieron ad Nepotian Nihil tam facile quam vilem plebeculam indoctam concionem linguae volubilitate decipere â— quicquid non intelligit plus miratur Id. c. Ruffin li. 1. Quotidie in plateis sictus hariolus stultorum nares verberat obtorto scorpione dentes mordentiâ—m quatit miramur si imperitorum libri lectorem inveniant Now this verball forme hath the worthlesse penner of this Dialogue observed both in this and in all other his unlicensed Pamphlets The Bishop of Ely his Positions concerning the Old Sabbath Day and the Lord's-Day which are opposed by the Dialogue-Broacher Thesis 1a. The Law of the fourth Commandement concerning the religious observation of the Seventh Day Sabbath of every weeke was not purely morall or of the Law of Nature like as were the other nine Commandements of the Decalogue This Position is confirmed by Demonstrative arguments in the Bishops Treatise of the Sabbath pag. 26. unto pag. 37. Thesis 2a. The Law of the fourth Commandement concerning the Seventh Day Sabbath was Legall in respect of the speciall Day designed by the letter of that Commandement The same Law in respect of the literall Object thereof is ceased under the Gospell and obligeth not Christians to the religious observation thereof as it did the Iewes in time of the Old Law This Position is confirmed by many weighty arguments and by the Vnanimous testimony of the Ancient Fathers Page 6. 7. 8. 148. 161. 276. Thesis 3a. The Christian Church in the New Testament hath received no speciall or expresse divine precept in holy Scripture commanding the same to observe any one particular or individuall day of every weeke rather than another for their Sabbath Neither hath the Christian Church received any Divine mandate to observe any day of the weeke according to the rule of the fourth Commandement pag. 189. 239. Thesis 4a. The observation of the LORD'S-day is not grounded upon the particular Law of the fourth Commandement But onely upon the Equity of that Commandement and upon the practice and example of the holy Apostles and of the Primitive Church And after such time as the Persecutions of the Christian Church by Infidels ceased Then godly Lawes and Canons were framed by Constantine the great and by other succeeding Emperors Theodosius Valentinian Archadius Leo and Antoninus and by Bishops in their Synods for the religious observance of the LORD'S-day pag. 109 110. 135. 143. 189. 211. Thesis 5a. The Sabbath day of the fourth Commandement and the LORD'S-day both in holy Scripture and in the writings of the godly Fathers are made two distinct dayes of the weeke Neither was it the ordinary stile of the Fathers and Primitive Church to name the LORD'S-day the Sabbath-day in a proper and literall sense to wit in such a sense as the Iewes stiled their Seventh day the Sabbath day pag. 201 202. Thesis 6a. There is no Divine Law extant in the old or in the New Testament prohibiting all secular labour and all bodily exercise and honest recreation upon some part of the LORD'S-day namely at such time of the day as the religious offices thereof are ended much lesse is there found any divine Law which maketh honest and sober recreation in manner aforesaid an enormous crime equall to Murder and to Adultery pag. 229.
fuit imperatum quam id ab Imperatoribus Christianis nequis à rerum sanctarum meditatione abstraheretur neque ita praecise sancitum est It seemes therefore that the Homily hath not most clearely and fully declared all things necessary to be knowne touching this question Againe the Homily saith Whatsoever is found in the fourth Commandement appertaining to the Law of Nature as a thing most godly most just and needfull for the setting forth of God's glory it ought to be retained of all good Christians Our of the former words it may be collected that nothing in the fourth Commandement is simply morall and of the Law of Nature but that which is most godly most just and necessary for the setting forth of Gods glory And if this be the sence of the Homily as no doubt it is then the fourth Commandement is not in force according to the letter but only according to the equity and Analogie thereof Lastly the Homily saith God hath given expresse charge to all men that upon the Sabbath Day which is now our Sunday they should cease from all weekely and worke-day labour and God doth command the observation of this Holy day and we must be carefull to keep the Sabbath day which is the Sunday Out of the former passage these questions arise 1. What the Homily intendeth in saying God hath given expresse charge c. and God hath commanded c. Whether God hath immediately by any Divine Law expressely commanded the Observation of Sunday and in what Texts of Scripture this Law and Commandement touching Sunday is to be found Or whether the meaning of the Homily is not that God hath thus commanded Christians by a mediate or ministeriall Law and precept of his Church It may beâ— questioned likewise in what sence the Homily stileth the Sunday the Sabbath day whether in a proper and literall sence according to the stile of the old Law or in a mysticall and analogicall sence as Christ is called our Passeover 1 Cor. 5.7 Now from the precedent observations it is consequent that the Doctrine of the Church of England is not most clearly or so plainly and expressely set forth in the Homily as this Objector pretendeth when he saith pag. 13. The words of the Homily as you have heard and every one may plainely see are so expresse cleare and full that they cannot possibly admit the least ambiguity Reasons to the contrary 1. Evidens censeri solet illud quod ita sufficienter movet intellectum ut in libera hominis potestate non sit dissentire a Aqu. Sum. Greg. Valent. Et alij Scholast Doctores Aug. c. Crescon Gram. li. 3. Ipsa sententia loquatur cujus verba sic fulgerit ut si eam veliâ— abscondere quarumlibet tenebrarum latebras suo nimio splendoâ—e perruâ—peâ—â—t That onely is to be reputed cleare and evident which in such sort affecteth the understanding that it is not in the free power of an intelligent Person to dissent from it But this definition of cleare and evident cannot bee applyed to the words of the Homily for the reasons before delivered 2. According to Tertullian b Tertul. d. Resur Carnis ca. 33. Sententiae et definitiones quarum est aperta natura aliter quam sonant non sapiunt Sentences and Definitions which are cleare and evident cannot be expounded otherwise than as the words sound But the words of the Homily concerning the Sabbath which this Objector produceth doe neither force the understanding of every intelligent Reader to yeeld assent to Br. B. his Exposition and unlesse wee expound them otherwise than the words seeme to sound we shall fall into many absurdities Ergo. It is false which the Objector delivereth to wit The words of the Homily are so expresse cleare and plainely delivered as that they cannot admit the least Question or Ambiguity B. The Homily of the time and place of prayer part first sheweth That our Lord's Day is grounded upon the fourth Commandement of the Decalogue in these words Whatsoever is contained in the Commandement appertaining to the Law of Nature as a thing most godly most just and needefull for the setting forth of Gods glory it ought to be retained and kept of all good Christian people and therefore by this Commandement we ought to have a time as one day in the weeke wherein we ought to rest yea from our lawfull and needfull workes For like as it appeareth by this Commandement that no man in the sixe dayes ought to be slothfull or idle but diligently to labour in that state wherein God hath set him even so GOD hath given expresse charge to all men that upon the Sabbath day which is now our Sunday they should cease from all weekely and worke day labour to the intent that like as God Himselfe wrought sixe dayes and rested the Seventh and blessed and sanctified and consecrated it to quietnesse and rest from labour even so God's obedient People should use the Sunday holily and rest from their common and daily businesse and also give themselves wholly to heavenly excercises of God's true Religion and Service So that God doth not onely command the Observation of this Holy Day but also by his own example doth stir and provoke us to the diligent keeping of the same Good natural children wil not only becom obedient to the Commandement of their Parents but also have a diligent eye to their doings and gladly follow the same So if we will bee the children of our Heavenly Father wee must be carefull to keepe the Christian Sabbath Day which is the Sunday not only for that it is God's expresse Commandement but also to declare our selves to bee loving children in following the example of our Gracious Lord and Father Againe thus it may plainely appeare that God's will and Commandement was to have a solemne time and standing day in the week wherein the People should come together and have in remembrance his wonderfull benefits and to render Him thankes for them as appertaineth to loving kind and obedient People This example and Commandement of God the godly Christian people began to follow immediately after the Ascension of our Lord Christ c. So the Homily and much more whence we plainely observe these conclusions 1 That all Christians ought and are bound in conscience of the fourth Commandement to keep the Lord's-day holily 2 That by the force of the fourth Commandement one day in seven is perpetually to be kept holy 3 That the keeping of the Lord's-day is grounded upon and commanded in the fourth Commandement and so is not of humane institution 4 That the Lord's-day is and may bee called our Christian Sabbath-day therefore it is not Iewish to call it so 5 That this Day is wholly to be spent in holy rest and duties of sanctification and therefore no part of it to be spent in vaine pleasures and prophane pastimes Now the Author of the Treatise doth overthrow all these conclusions for
of prescribing a time and day of holy rest unto the Lord of the Sabbath who hath expressed his will and pleasure herein in his Law of the fourth Commandement as our Homily saith Answ The Bishop acknowledgeth a morall equity in the fourth Commandement for the observation of necessary sufficient and convenient times dayes houres c. For Gods publike worship and the performance of spirituall and Religious of fices And for ought this Objector hath said or can say to the contrary more than this cannot bee proved out of the Law of the fourth Commandement or by any necessary illation from any sentence of the Commandement Or from any principle of the Law of Nature b Lorea 1. 2. de leg Disp 8. Legis naturae alia sunt prima principia practica per se nota alia sunt conclusiones ex principiis deductae coÌ„clusiones autem aliae universaliores proximiores primis principiis aliae quae à primis principiis magis distant sunt specialiores de particularibus objectis For the Principle of naturall Law is God is duly and religiously to be worshipped but unlesse convenient and sufficient time be appointed God Almighty cannot bee duly and religiously worshipped Therefore a necessary convenient and sufficient time must bee appointed c Alex. Hal. 3. q. 32. m. 2. De ratione benè ordinata est quod cum semper non possumus vacare Deo propter temporales corporales necessitates quod aliquaÌ„do vacemus oportet igitur habere tempus aliquod determinatuÌ„ either expressely by God Himselfe or by such as he hath ordained to bee his Stewards and Officers in the Church for Divine worship 2 The fourth Commandement enjoyned the Iewes to keepe holy the seventh day being our Saturday but from hence we cannot conclude by necessary inference that the fourth Commandement enjoyneth Christians to keep holy the Sunday being the first day of the weeke For the speciall and proper materiall object of every Law is a substantiall part of that Law but if the substantiall part of any Law be changed and taken away a new Subject or materiall Object is no part of the old Law but another law must be ordained for the seâ—ling of that new Subject and materiall object in the place of the former 3 Whereas the Objector pretendeth that the Church of England disclaimeth all power of setling the particular time of God's publike worship how then commeth it to passe that this Church commandeth the solemne observation of Easter Whitsuntide Christmasse and of many other Holy-dayes to be dayes and times for the religious service of God and Christ A. But the Homily seemes to favour his opinion saying godly Christian people began to chuse them a standing day of the weeke c. and therefore it seemes to be at the Churches choyce B. Our choyce doth not necessarily imply a power of institution we are said to chuse life and truth before death and error are we therefore the Authors of them Againe our choyce herein is according to God's Commandement Thirdly the Homily saith expressely that those godly Christian people did in their choyce follow the example and Commandement of God Now what example c The Example of God specified in the fourth CoÌ„mandement was his own resting ceasing upon the olde Sabbath Day from the worke of prime Creation and not our Saviour his resting from the work of Resurrection upon the first day of the weeke had they but Christ's rising and resting that day after the example of God's resting the seventh day And for Commandement they had both the fourth Commandement and an Apostolicall Precept 1 Cor. 16. d No generall commandemâ—t common to all Christians for the weekely observation of Sunday is delivered in these two Texts of holy Scripture And that place in the Revelation appropriating this Day as holy to the Lord and so ratified by God himselfe And who were they which taught those godly Christian people to keep that day viz. The Apostles And therefore we must put a vast difference betweene the unerring Apostles and the succeeding Churches so as the Homily is cleare against him Answ The Objector saith The Churches choice doth not necessarily imply a power of institution c. It is answered making choyce many times implyes a free election and institution both in Scripture Deut. 26.2 1 Sam. 17.8 and in Ecclesiasticall and Humane Authors and that it is thus to be understood in the Homily is proved in manner following The sense of the Homily is according to the authorized Doctrine of the Church of England But the authorized Doctrine of the Church of England is That the appointment both of the time and number of dayes is left by the authority of Gods Word to the liberty of the Church to be assigned orderly by the discretion of the Rulers and Ministers thereof as they shall judge most expedient to the true setting forth of Gods glory and the edification of the people Ergo the Churches choyce according to the Homily is a free election of a convenient day and of other convenient and sufficient time for the service of God and the edification of Christian people 2 There is a great difference betweene a Precept and an Example The Homily saith that godly Christians to wit by imitation of God's example observed a seventh day but it affirmeth not that they did this by an expresse Commandement of any Divine Law Also godly Christians made the fourth Commandement of the Decalogue a motive to induce them to make one day of seven a weekly Holy day but that which is only a motive or a reason inducing and perswading to performe an action is not an expresse imperative or formall Law The sense therefore of the Homily is That Christians made choyce of a weekely standing day by the rule of the equity of the fourth Commandement and not by any expresse or formall Divine Law c Walaeus d. Sab. â— 7. Nec Christus nec ipsi Apostoli ex praescripto Christi de observatione hujus diei ulluÌ„ expressum mandatum quemadmodum de aliis pietatis officiis reliquerunt Non videtur autem ullo modo verisimile Si Christus nos ad observationem ullius diei ut partem cultus voluisset astringere fuisse fucurum ut id nullo praecepto indicasset Bulling Apoc. 2. Non legimus eam ullibi praecepâ—am Hospinian d. seâ— cap. 8. Non invenitur Apostolos aut alios lege aliqua aut praecepto observationem ejus instituisse 3 Our Saviour's Resurrection upon one Sunday in the yeare cannot of it selfe unlesse some precept were added be a Law to enjoyne Christians to observe every Sunday of the Weeke throughout the whole yeare reade pag. 302. 4 The fourth Commandement is directly and in plaine termes for Saturday pag. 182 183. and therefore if that Commandement is still in force according to the literall sense then the Christian Church is obliged to observe the old legall