AN EXAMINATION AND CONFUTATION of a Lawless Pamphlet, ENTITLED, A brief Answer to a late Treatise of the SABBATH-DAY: Digested Dialogue-wise between two Divines, A and B.  
Bianca Dr. FR. WHITE, L. Bishop of ELY.  ● COR. 13. We can do nothing against the Truth, but for the Truth. Hieronymu●, de Luciferianis, dicit: Facilius eos vinci posse, quam persuaderi. 
LONDON, Printed by Richard Badger, and are to be sold in S. Paul's Churchyard. 1637.   

TO THE CHRISTIAN AND JUDICIOUS READER.  
THe Reason and Occasion inducing my Superiors to employ me in a service of the Church, for penning and publishing a Treatise of the Sabbath, and of the Lord's-day, is delivered in my Epistle Dedicatory to the Lord's Grace of Canterbury: And my intention in performing thereof, was to deliver and maintain the Orthodoxal Doctrine of the Primitive Church, and the Doctrine of the Church of England, authorised by the Laws and Statutes of our Kingdom, against the Sabbatarian Error of one Theophilus Brabourne: and because this Errant had grounded the most of his Arguments, upon certain Principles borrowed from some Modern Teachers of our own Nation, I was compelled to examine and confute the same.  
This service being with much Care and Diligence performed by me, I expected some thankes for convicting and converting that Errant, and for preventing the farther spreading, and infection of his Error: But at least I presumed to have obtained a charitable Construction of such Passages in my Treatise, as were subservient to a farther discovery of Verity: and that if any had found cause of dissenting from me, they would in a charitable and peaceable manner, have propounded their Exceptions.  
It hath now so fallen out, that contrary both to my desert and expectation, A certain clamorous and audacious Scripturient, a Person of a very weak judgement, but yet exceeding confident, and arrogant, hath vented a Lawless, and unlicensed Pamphlet, digested Dialogue-wise etc. wherein he Proclaimeth with open mouth, that my Treatise of the Sabbath overthroweth the public Doctrine of the Church of England, touching that Question.  
Now, the whole matter and frame of his Dialogue is so rude, and indigested, and the Author thereof is so notorious for his ignorance, envy, and presumption, that it rather merits execration, than confutation: and many Persons of worth and quality, have persuaded me rather to contemn, than to confute, either the work, or the workman.  
But when I consider the cause itself, and the humour of factious people, who are always ready to conceive their own fancies, to be irrefragable Verities, if they pass in public without just reproof; I conceive, it can be no indiscretion in Me, or dishonour for Me, to appear in defence of Verity, against falsity and iniquity, how base and unworthy soever the Author is, with whom I shall contest.  
Now all which I shall desire of the judicious Reader is; first, that he take into consideration, the main accusation of the Dialogist, which is; That in my Treatise of the Sabbath, I have overthrown the public Doctrine of the CHURCH of ENGLAND touching this Question.  
Secondly, that he will duly and impartially consider, and examine in the balance of true judgement, the Adversaries Exceptions, and Objections against my Arguments and Positions; and my Answer, and confutation of the same.  
Concerning the main accusation of the Objector before mentioned, the Reader may easily discern the falsity and iniquity of it: for the Doctrine of the Church of England concerning the Sunday, and other Holy days, is in plain and express terms delivered in the Statute of Quinto and Sexto of King EDWARD the sixth, cap. 3. in manner following:  
Neither is it to be thought, that there is any certain time, or number of days prescribed in holy Scripture, but that the appointment both of the time, and also of the number of the days is left by the authority of God's Word, to the liberty of CHRIST'S Church to be determined, and assigned orderly in every Country, by the discretion of the Rulers and Ministers thereof, as they shall judge most expedient to the setting forth of God's glory, and the edification of their people. Be it therefore enacted, by the King our Sovereign Lord, with the assent of the Lords Spiritual and Temporal, and the Commons in this present Parliament assembled, & by the authority of the same, that all the days hereafter mentioned, shall be kept and commanded to be kept holy days, and none other: that is to say: All Sundays in the year; The days of the Feasts of the Circumcision of our Lord JESUS CHRIST; of the Epiphanie; of the Purification of the blessed Virgin; of S. Mathias the Apostle, etc. And that none other day shall be kept holy day, or to abstain from lawful bodily▪ labour.  
The former Statute being repealed, Anno primo Mariae, cap. 2. was revived, An. prim. R. JACOBI, cap. 25. and is at this day in force, as appeareth by the book of Statutes; pag. 894. and by the judgement of the Reverend judges, and Masters in our Laws.  
A Second passage, which I desire the judicious Reader to observe, is; That the Doctrine concerning the Sabbath day, and the Lord's day, maintained in my Treatise, agreeth exactly with the unanimous Tenet of the Orthodoxal Catholic Church of ancient times: and the same agreeth likewise with the Tenet, both of all the School Doctors, ancient and modern, and also with the Tenet of the best learned and most religious Divines of the reformed Churches beyond Sea: And lastly, the same is agreeable to the Tenet of the Holy Martyrs of our own Church; Bishop Cranmer, john Frith, William tindal, D. Barnes etc. And the other opinion; That the fourth Commandment is a Precept of the Law of Nature, and purely and entirely Moral: And that the observation of the Lord's Day is expressly commanded by that Precept of the Decalogue, is a novel Position, repugnant to all, or most Orthodoxal Divines, who have instructed Christian people in the ways of godliness, in former or modern times.  
Every one of the former passages, is so fully proved and confirmed in my Treatise of the Sabbath, that no just exception can be taken against my proceeding, in handling this Question: and therefore the boldness, and impudence of this blattering Dialogist is detestable, when he affirmeth, that my Treatise of the Sabbath overthroweth the Doctrine of the Church of England.  
Lastly, all the Reward which I desire to reap for my travel in this, or in any other service of the Church, is, that the Truth which I have faithfully delivered, may be maintained, and my integrity be protected, against graceless, impudent, and irreverent Calumniators, such as the Author of the Dialogue hath proclaimed himself to be, in this, and in some other of his lewd and lawless Pamphlets.  
For although this Dialogue penner hath concealed his name, yet Ex ungue Leonem, the world may easily conjecture who the Creature is, by his foul paw: The Scope of his writing in his Pamphlets, is, to magnify his own Zeal, piety, and integrity, to persuade the World, that he alone is left a Prophet of the LORD, and is guided with the spirit of Verity and Fidelity; and that the present Fathers and Rulers of our CHURCH, and other conformable Persons who comply with them, are little better than Hirelings and blind Guides: And (besides his ignorance, which is notorious) the violent Man, is so far transported with bitter Zeal, that whatsoever proceeds from him, is litigious, clamorous, scandalous, and abusive: and his Pamphlets are fraughted with such Materials, as are apt to poison Christian people with contempt and hatred of Ecclesiastical Government, and present Religion established in our CHURCH. Also he is possessed with a graceless and malignant humour, to wit, look whatsoever gives all other judicious and godly Persons best content, enrageth him against such as are employed in the Government and public service of the CHURCH.  
But I shall detain my Reader no longer from the Examination of this Man's Quarrels and Objections vented in his Dialogue; and my Answer, and Reply shall make it evident, that the Doctrine propounded, and maintained in my Treatise of the Sabbath (maugre the malice of this Blatterant) standeth firm, and is not subject to any just Reproof.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prove all things, and hold fast that which is good.  
A devout Friend of all those, who are lovers of Truth and Peace. Fra. Eliens.   


The Title and Inscription of the Dialogue.  A BRIEF ANSWER, TO A LATE TREATISE OF THE SABBATH-DAY: Digested Dialogue-wise, between two Divines, A and B: beginning with these words, Brother, You are happily met. 

THE saying of Saint Augustine may justly be applied to this Dialogist, to wit: It is an easy matter, for such as cannot be silent, to frame babbling answers: and none are so forward to crack, as empty Casks puffed up with Vanity; but although Vanity can make louder noise than Verity, yet it will have no power to prevail against Verity. 
a Aug. the Civ. Dei. l. 5. c. 27. Facile est cuiquam videri respondisse, qui tacere noluerit. Aut quid est loquacius vanitate? Quae non ideo potest quod veritas, quia si voluerit, etiam plus potest clamare quam veritas.   
Now upon due examination of the Cavils and Objections contained in this Dialogue; it will be manifest, that the Author thereof is not a person in any measure qualified with endowments and abilities, requisite and necessary for such an Undertaker▪ to wit, with sound judgement, sufficient Learning, love of Verity, together with Modesty and Humility: For instead of solid and substantial proceeding, the judicious Reader shall find nothing in his Dialogue, but presumptuous Dictates; absurd and non-concluding Objections; perversion of the true state of the question; solution of Arguments, by denying the Conclusion, and pretermission of the Premises; abuse of Terms when he citeth Authors; rude and irreverent Behaviour 
b Hieron ad Nepotian. Nolo te declamatorem esse, & rabulam, garrulumque sine ratione, sed mysteriorum peritum, & Sacramentorum Dei tui eruditissimun. Verba voluere, & celeritate dicendi apud imperitum vulgus admirationem sui facere, indoctorum hominum est. Attrita frons interpretatur saepe quo● nescit, & cum aliis persuaserit, sibi quoque usurpat scientiam. , toward the Person & Calling of Him, whom he styleth his Adversary. And the most of his Positions concerning the Sabbath, and the Lord's-day, are repugnant to the common sentence of all learned and godly Divines, who have treated of this Argument in ancient or modern Times.  
This rude and graceless creature had not the honesty to consider, that the Author of that Treatise, against which he barketh, undertook his Work by command of High and lawful Authority: and the true Reason, inducing his Superiors to employ him in this service, was urgent and important.  
For a pestilent, and subtle Treatise was published (and dedicated to his Royal Majesty,) in which the Author maintained, with much confidence, 
a Theoph. Brab. I am tied in conscience, rather to departed with my life, than with this truth: so captivated is my conscience, and enthralled to the Law of God. H. B. Law and Gosp. reconcil. ●p. Dedicat. A Book lately come forth, which would utterly evacuate the Lord's-day, and reduce us to the jewish Sabbath again, which will be a work, so much the more necessary, by how much this jewish Sabbatarian finds already, many idle & giddy-brained Christians to embrace th● his Book, which is written, with a mighty, confident, and Giant like spirit, as if the arguments thereof were invincible.  and with sundry probable Arguments; That the old Sabbath of the 4th Commandment (and not the Sunday or Lord's day of every week) ought by divine Law to be religiously observed in the Christian Church.  
Now the Grounds and Principles, upon which that Sabbatarian builded his error, were the same Positions and Dictates, which this Dialogue weaver, and some late Teachers of our own Nation, have peremptorily maintained, in their Pamphlets, Lectures, and Catechisms: and had those Positions, and Dictates been divine Verities, it would have been impossible to have solved Th. Brab. his Objections in a clear and substantial manner.  
For it is most certain, that the Sabbath-day commanded to be kept holy in the 4th Precept of the Decalogue, was Saturday, the seventh and last day of the Week 
b Aug. Ep. 119. c. 10. Sabbatum commendatum est priori populo in ocio corporali temporaliter, & ut figura esset sanctificationis in requiem Spiritus Sancti: Nusquam enim legimus sanctificationem per omnes priores dies, de solo Sabbato dictum est, et sanctificavit. Deus diem septimum. : That day of the week, in which Almighty God ceased, or rested, from the work of prime Creation: That very day, which the jews perpetually observed in their Generations: The same day, concerning which the Pharisees so often contested with our Saviour: The day which was a figure of Christ his resting in his grave: and of our Christian Sabbatisme, or spiritual Resting from sin. Read the Bishop's Treatise, pag. 182, 183.  
Now this being a certain and undeniable verity, it will be consequent, that if the 4th Commandment of the Decalogue be simply, entirely, and properly moral, and of the Law of Nature (as this Objecter pretendeth:) Then the Saturday-Sabbath of every Week must be observed by Christians, and not the Sunday or Lord's Day in the place thereof.  
A necessity therefore was cast upon the Bishop to examine this, and such like Sabbatarian Principles, and to demonstrate the falsity of them: For He was not otherwise able, by any course of true Disputation, to solve Th. Brab. his objections. Sine causa enimaliquis ramos conatur incidere, si radicem non conatur evellere: 
a Aug. li. 50. Homil. 8.  It will prove lost labour, for any one to endeavour to lop off the boughs or branches of a Tree, if he shall still suffer the Root to grow.  
Also because Th. Brab. had, ●●on the former Principles, styled the Lord's Day an Idol, 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, Ecclesiastical Histories, and Ancient Records, sundry remarkable observations, concerning the Religious use, and sanctification of this Day, Page 196. etc.  
Lastly, because some Novel Teachers, here in England, had wronged this Day, by converting it into a Legal Sabbath; and likewise they had presumed, without any lawful authority, to lay heavy and unreasonable burdens upon God's people: Affirming that all bodily exercise, and all civil pastime and Recreation, (although the same be sober and honest) is simply unlawful, upon all hours of the Lord's Day; and not only unlawful, but a mortal and enormous crime, of the same quality, and iniquity, with Murder, Adultery, Theft, etc. The Bishop had just reason, to discover the error and falsi●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 himself is persuaded, and so likewise are his Honourable and Religious Superiors, that he hath performed faithful, 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 employed 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 he is rudely, and injustly loaded withal) by this unmannerly, and foul-mouthed Dialogue-Broacher.  
Nevertheless, if any learned, judicious, and modest Reader shall at any time note, or observe any passages in his Treatise, seeming to th●●epugnant to Orthodoxal Verity, 
b Aug. de. Trin. li. 3. In omnibus literis meis non solum pium lectorem, sed etiam liberu● 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 be ready (without giving the least offence) to yield them a just and reasonable satisfaction.  
But rude, envious, and clamorous Carpers (such as this Dialogue-Broacher is, and hath ever been 
c Hieron ad julian. Gloriae animal, & popularis aurae vile mancipium. ) are incompetent judges, in Questions and Controversies of this quality: for such men's Tractats, and Pamphlets, contain nothing, but only that, which is Verbal, Illiterate, and no ways sufficient to discover or settle Truth. The end also of their writing is not Verity: but they study only to flatter an irregular Multitude, which is adverse to Ecclesiastical Regiment settled in our Church: and the Leaders of this anarchical Sect, by applying themselves to the humour of these Proselytes, gain popular applause, 
d Greg. Nazian. Orat. 8. the pace. Ex rebus novis, claritatem famae venantur. Chrys. In joh. He. 65. Prava doctrina nihil aliud est, quam inanis gloriae silia.  and likewise authority to make their own fancies, and traditions to be no less esteemed, than Divine Oracles.  
For being wily as Serpents, they have by long and subtle experience observed, that impetuous speaking, clamorous inveighing, virulent declaiming prevail more with that generation, than solid, material, and substantial disputing. 
e Hieron. ad. Nepotian. Nihil tam facile, quam vilem plebeculam, & indoctam concionem linguae volubilitate decipere, ●, quicquid non intelligit, plus miratur. Id. c. Ruffin. li. 1. Quotidie in plateis sictus hariolus stultorum nares verberat, & obtorto scorpione dentes mordenti●m quatit: & miramur, si imperitorum libri lectorem inveniant?  Now this verbal form hath the worthless 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 Commandment, concerning the religious observation of the Seventh Day Sabbath of every week, was not purely moral, or of the Law of Nature, like as were the other nine Commandments of the Decalogue.  
This Position is confirmed by Demonstrative arguments, in the Bishop's Treatise of the Sabbath, pag. 26. unto pag. 37.  
Thesis' 2a. The Law of the fourth Commandment, concerning the Seventh Day Sabbath, was Legal, in respect of the special Day designed by the letter of that Commandment. The same Law, in respect of the literal Object thereof, is ceased under the Gospel, and obligeth not Christians to the religious observation thereof, as it did the jews in time of the Old Law.  
This Position is confirmed by many weighty arguments, and by the unanimous testimony of the Ancient Fathers. Page 6. 7. 8. 148. 161. 276.  
Thesis' 3a. The Christian Church, in the New Testament, hath received no special, or express divine precept, in holy Scripture commanding the same, to observe any one particular, or individual day of every week, rather than another, for their Sabbath: Neither hath the Christian Church received any Divine mandate, to observe any day of the week, according to the rule of the fourth Commandment, pag. 189. 239.  
Thesis' 4a. The observation of the LORD'S-day, is not grounded upon the particular Law of the fourth Commandment; But only upon the Equity of that Commandment, 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 Laws 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 Commandment, and the LORD'S-day, both in holy Scripture, and in the writings of the godly Fathers, are made two distinct days of the week: 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 literal sense, to wit, in such a sense as the jews styled 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 less is there found any divine Law, which maketh honest and sober recreation, in manner aforesaid, an enormous crime, equal to Murder, and to Adultery, pag. 229. unto pag. 267.  
Thesis' 7●. 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: nevertheless the same is consonant to the Equity of the 4th Commandment of the Decalogue; and besides, The religious observation of one day in seven, is a convenient time, for GOD'S public and solemn worship; and the Christian Church in all ages, since the Apostles, hath deputed one weekly Seventh-day, to the foresaid end: And therefore it is a thing just and reasonable, to continue the same observation, pag. 91.  
Thesis' 8. There is no express Commandment written in the New Testament, concerning the religious observation of the Sunday of every week, rather than of any other convenient day or time. Nevertheless, because the Christian Church ever since the Apostles age, hath been 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 main 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 testify their rejoicing and thankfulness, 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 hour 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 seen a late Treatise of the Sabbath-day, published by an eminent Antistes in this Church?  B. 
Yes, I have both seen and perused it.  A. 
I pray you, what think you of it?  B. 
I think it is a very dangerous Book.  A. 
What mean you by that?  B. 
I mean dangerous to the Author, if it were well examined, before competent judges.  A. 
How so, I pray you?  B. 
Because it overthrows the Doctrine of the Church of England, in the point of the Sabbath.  A. 
Pardon me, that seems to me impossible.  B. 
Why?  A. 
Because he saith expressly in the very title page of his hook: That it containeth a defence of the Orthodoxal Doctrine of the Church of England, against Sabbatarian Novelty. And therefore I am confident▪ he will look 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 Bishop's Book is a dangerous book, and that to himself, if it were examined before Competent judges: for contrary to the title of the book, it overthrows 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. Lawful authority: 2. Sufficient learning and knowledge: 3. Fear of God: 4. Wisdom: 5. Integrity and love of Verity.  
2 The Bishop's Treatise of the Sabbath hath already been 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 Deans: by many Doctors, and Professors of Theology: by some of the learned Readers in Divinity, of both Universities: by Noble and Prudent Statesmen: by eminent Professors of both Laws, civil, and temporal: and the King's Majesty himself, the Bishop's Sovereign Lord and Master, hath graciously accepted it: and if these before named, shall not be esteemed competent judges▪ Our desire is to be informed by our Brother. B. who, in our Church or Kingdom, are competent judges? but especially let him resolve us, who shall be those competent judges, to whose sentence he will submit the examination of his own unlicensed pamphlets.  
3 The Bishop hath not only affirmed in the title page of his Treatise, that it containeth a Defence of the Orthodoxal Doctrine of the Church of England, etc. but he likewise hath confirmed the same by arguments and testimonies irrefragable. Therefore Brother. B. his proverbial sentence, Frontirara fides, is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it admitteth an exception, to wit, credit ought at all times to be given to the Frontispiece of every book, which confirmeth that which is contained in the same by weighty and effectual arguments.  
Now the conclusion from the Premises is: The Bishop's Book can prove no dangerous Book, either to himself, or to any other, if it were duly examined, by lawful and competent judges.    
A. 
That is true you say. But yet I cannot be persuaded, that so great a Personage would so fare overshoot, as to give that advantage to those, whom he makes his adversaries. Nay, you know his Book is dedicated to the Archbishop 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 mischief, (as himself saith in his Epistle Dedicatory to the said Archbishop) and to settle the King's good Subjects, who have long time been distracted about Sabbatarian questions. Now if he maintain not, but (as you say) overthrew the Doctrine of the Church of England, he will have small thankes from his sacred Majesty for his pains, who is the Defender of the Faith of the Church of England, and hath often solemnly protested, 
Declaration about the Dissolving of the Parliament. And Declaration before the 39 Articles.  and that in his public Declarations ●n print, that he will never suffer therein the least innovation. And what thanks then can he● expect from the Bp. trow you? And instead of preventing, he will pull on greater mischiefs; And in stead of settling the King's good Subjects, he will fill their minds with greater distractions. And therefore Brother, in so saying you lay a heavy charge upon him. It is dangerous so to charge a Person of that Dignity, and Esteem in the world. Take heed therefore what you say. You know also, that he is a great Scholar, deeply learned, a Reverend Father of the Church, so as his judgement is taken almost for an Oracle.  

Answ.  
The sum of the former discourse is: That the Bishop can expect small thankes from the Archbishop of Canterbury, to whom his Book 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 settling the minds of the King's loving Subjects, distracted, or led them into error.  
To this Verbal discourse it is answered, that the Bishop hath already received approbation of his work from his sacred Majesty: and as much thankes, and respect from the Lord's Grace of Canterbury, as a faithful 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 lawful favour.  
2 The Author (with thankfulness to God) protesteth, that He having bestowed above two hundred of his books, 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 foamed out his gall and venom 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 Spear, and darted his Weapons against us, yet we trust in God our Saviour, that the shield of verity shall protect us, so that we may say with the Psalmist; Their arrows shall be as the arrows of children. Hier. adv. Ruffin. lib. 1.  
3 The Treatise is so fare from distracting the King's loving Subjects, which are of a loyal and peaceable disposition; that many intelligent persons, who have diligently read, and examined the same (having in former time been doubtful,) are now settled in a firm resolution, never to be distracted with Sabbatarian fancies any more.    
A. 
You know what is said in a late book allowed by Authority: 
Communion Book Catec. expounded, by Reve.  That the holy Fathers in God, the Bishops, are to be guides in Divinity, to the whole Clergy of inferior 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 always do, in the great mystery of godliness, comprehend many things which the common people do not: Yea, also some things which Ministers of the inferior Order do not apprehend. So as it is expected of those Holy Prelates, that we must lay our hand on our mouth when they speak, and be altogether regulated by their profound dictates.  B. 
I remember well the Book, 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 blind Bayard, may live in a learned age. , and we deny the Pope's infallibility, or that it can convey itself, as from the head, and so confine itself within the Veins of the body of the Prelacy: Or that a Rotchet can confer this grace Ex opere operato. And believe me Brother, when we see such a Papal 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 Noon day, and in the Meridian of the Gospel close our eyes, and become the sworn Vassals of blind Obedience 
b Cusan. Exercitat. l. 6. Obedienti● irrationalis, est consummata obedientia, scilicet quando obeditur sine inquisitione rationis, sicut jumentum obedit domino suo. ? No, no: In this case therefore, were Goliath himself the Champion, I would by God's grace try a fall with him.  

Answ.  
If bold Bayard were armed with David's spirit and fortitude, what Giant were able to stand before him? But if his whole strength consisteth in wording and facing only, Quid prodest Simiae, si videatur esse Leo 
c Greg. Nazian. in sentent. ? What can it avail an Ape, to conceive himself to be as strong as a Lion? But passing by this vain ostentation, let us take the matter delivered by him, into examination.  
1 He censureth a modern Writer, for affirming, that the Bishops of the Church, are Guides to the inferior 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 Veins of the Body, whereof the Pope is Head, cannot be judges or Guides, to instruct the inferior Clergy.  
3 He saith, that the Author, whom he opposeth, is guided with a Papal spirit.  
Now this (as I conceive) is the Sum 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 judicial power the Bishops of the Church of England challenge concerning regulating and deciding matters of Controversy, in Religion: and then he might have framed Arguments, made Inferences, and used his Invectives, and Declamations, and not before. But being bold and blind, and not regarding and considering the Church's Tenet, concerning Episcopal power, he disputeth in a rude and deriding manner; rather venting his malice against the Order of Bishops (as Heretics 
c Cyprian. l 3. Ep. 9 Haec sunt initia Haereticorum, & ortus atque conatus Schismaticorun, male cogitantium, ut sibi placeant, & praepositum superbo tumore contemnant.  in ancient times were wont to do) than delivering any thing true, substantial, 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 Theological.  
2 Whether they be Veins of the Pope, and guided by a Papal spirit, if they challenge or exercise any such power.  
3 Whether they can have no such power, unless 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 ministerial and subordinate power, and authority to determine Theological Controversies, by the Rule of holy Scripture, and by the consentient Tradition and testimony of the ancient and orthodoxal Catholic 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 ●●i (Apostoli) fundaveran●, pascend●s, regend●sque estim●ti fuerint &c Hieron. c. Ruffin. li. 2. Vtrum recipi debet, Episcoporun 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 four first general Counsels 
d Euseb. vit. Const. l. 3. c. 18. Quicquid in sanctis Episcoporum Conciliis decernitur, id universum divinae voluntati debet attribui.  did the like. So likewise did S. Cyprian, S. Augustine, S. Ireneus, S. Athanasius, and all other orthodoxal Bishops in their times: and the inferior Clergy, 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 Counsels of Nice, Constantinople, Ephesus, and Chalcedon, and by Irenaeus, Cyprian, Ambrose, Augustine, Athanasius, Hilarius, Cyrillus, etc.  
Thirdly, The Roman 
a jacob. de Graff. Decis. Aur. part. 1. li. 2. Omnia agit, disponit & judicat, prout sibi placet, etc. Apud eum est pro ratione voluntas, & quod ei placet, vigorem habet legis. Baron▪ Annal. An. 373. n. 21. Bosiu●. 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 quest●ons Theological: 1. Such an infallible, unerring, and binding power, as that no Church or Creature may appeal from his sentence or Tribunal in any case whatsoever. But the Bishops of the Church of England challenge no such power but they maintain, that the inferior Clergy, or any other Christian people, upon weighty and substantial grounds of ve●●●le, may descent from their sentence 
b August. de unit. Eccles. cap. 10. Nec catholicis episcopis consentiendum 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 eyes 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 universal Catholic 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. ●. 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 means, and likewise they attain ability of true and right judgement by ordinary helps of learning, and by ordinary assistance of divine Grace.  
Now if it shall be objected, that the inferior Clergy, and many other good Christians, may equal Bishops, and sometimes exceed them in Learning, Piety, Virtue, and therefore Bishops may not be judges of the inferior Clergy.  
Our Answer is, 1. That by the laws of our kingdom, and the Canons of our Church, many learned Persons are appointed to be Assistants unto Bishops; and in our Nationall Synods (in which all weighty matters concerning Religion are determined) nothing is or may be 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 be observed, discord prevented, and Heresies condemned; it is necessary, that there be a power of judicature, in some able and worthy persons: and our State walking in the way of pious Antiquity 
a Cyprian. Epist. 27. Ind 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 settled this power in the Bishops of our Church: for if it shall be left free, to every singular, and private person, to frame a rule of faith, and to judge and determine matters of Religion, and Theological questions and Controversies, by his own private skill and spirit, it will then be consequent, that there shall be no common Ecclesiastical 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 quorundam 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 form of making and consecrating Bishops, Priests, and Deacons, authorized in this kingdom, that the inferior 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 book of Ordination, are these which follow:  BISHOP. 
Will you reverently obey your Ordinary, and other chief Ministers, unto whom the government and charge is committed over you, following with a glad mind and will, their godly admonitions, and submitting yourselves to their godly judgements?  Answer: 
I will so do, the Lord being my helper.  
Having thus fare proceeded in declaring both the quality of Episcopal authority, in judging the inferior Clergy; 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 weight of the Dialogaster's objections.  
Object. 1 If Bishops are to be guides to the inferior Clergy, in matters of Religion: then the inferior Clergy, must lay their hands on their mouth; and be altogether regulated by their Dictates. But this is unreasonable, etc.  
Answ. No such thing will follow: for although the inferior Clergy are to be guided by the Bishops in matters of Religion, so fare 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 descent, if by weighty and substantial arguments they shall be able to demonstrate, that the Bishop's determination, or doctrine is repugnant to Orthodoxal Verity 
a Aug. ep. 28. Contra Cypriani aliqu●m opinionem, ubi quod videndum 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, etc. .  
But now again on the contrary, if any of the inferior Clergy proceed (as the Dialogaster hath done,) and be able to produce nothing weighty, effectual, firm, or solid, but that which is merely schismatical, declamatory, and verbal: Then there is just cause, that the inferior Clergy, in due obedience, should submit themselves to Episcopal sounder judgement.  
Object. 2 A Bishops Rotchet cannot confer Grace, ex opere operato: Ergo, The inferior Clergy are not bound to submit themselves to the Bishop's judgement, etc.  
Answ. The ground of this objection is apparently false: for if inferiors are not bound to submit themselves to the judgement of any, bu● of such only 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 onen entis quodammodo naturaliter operantis. Coenick. Cabrera. Gregor. Valent. Hosius. Bosius, etc. , Then it will be consequent that Parochians are not obliged to submit themselves to the instruction of th●ir godly and lawful Pastors: Neither are Children bound to submit themselves to their Parents directions, because holy order, and paternity confer 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 infallibility as the Pope challengeth: for we deny the Pope's infallibility, or that it can convey itself as from the Head, and confine itself within the Veins of the body of the Prelacy. Ergo the inferior Clergy are not bound to submit themselves to the Bishop's judgement.  
Answ. 1. If none may instruct and guide others in matters of Religion, but they only, which have such infallibility, as the Pope claimeth 
a Aug. Triumph. Sum. de potest. Eccles. q. 6. ar. 1. Nullus potest appell●re à Papa ad Deum, quia una sententia est, & una Curia Dei & Papae. , and is conveyed from him as the head, into them as Veins: 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, etc.  
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 pass, that the Author of this Dialogue, having neither extraordinary wit nor wealth of learning, presumeth to make himself a judge 
b H. B. Tr all of private devot. Praef. I hear, alas, poo●e Burton he is cracked: discontentment, or hope of preferment have embarked him in this perilous adventure: What shall I say? Am I cracked? Wherewith? Not, I am sure, either with too much learning (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 own Cure, but of all men, learned, and unlearned in the kingdom 
c Cyprian. ad jubaian 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 do) from his placits contained in certain irregular, and unlicensed Pamphlets. He forthwith 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 Latin against them, He turns White into Black 
e Plea To the Appeal. pag. 5. The Puritans stick not to cast him (D. Wh.) in the te●th, with, White died b●acke. , He casteth dirt in their faces, 
f Tertul. c. Hermog. Maledicere singulis, officium bonae conscientiae judicat.  and flings about with his heels, like a nettled ●ade.  
Now what partiality is this, to make the Reverend, and learned Bishops of the Church, Veins of the Pope, because they by lawful authority guide and instruct the Clergy, subject to their Episcopal jurisdiction: and in the mean time that this Scripturient, having received no authority from God or men, and being destitute of all abilities for so great a work, should constitute himself a judge Paramount, even in the most profound, and obscure questions of Theologie 
g Greg. Nazian. Apolog fugae: stulte t●m●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 zeal & strength, especially to vindicate the Doctrine of our Reverend Mother the Church of England, which we have sucked from her purer Breasts, nor only 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 deeply suffer, and be wounded through the sides of those, whom he so often in his Book brandeth with the odious name of Novel Sabbatarians.  B. 
Brother, you conceit aright; for in truth, all those Calumnious, and odious Terms which he gives to those, whose opinions (except Brabournes only) he impugneth in his Treatise; as venomous Serpents, Noisome Tares, Pestilent weeds, and Unclean Beasts (terms to be abhorred of all true Christians) and in a word Novel Sabbatarians, they all result upon our dear Mother the Church of England 
c With lie 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 truebred Children of the Church of Engl. all unanimously professing, and maintaining her Orthodox Doctrines? Can therefore the Mother be free, when her pious Sons are so traduced and reproached, and that for defending those very doctrines, which by her means they sucked from the breasts of both the Testaments:  A. 
That must needs follow, I confess.  

Answ.  
In the former declamatory passage, these particulars following are to be observed.  
1 The hypocrisy 
a August. Serm. in Mont. l. 2. c. 3. Qui vult videri quod non est, hypocrita est. Id. in Psalm. 103. Parie; dealbatus hypocrisis, & simulatio: paries dealbatus, foris tectorium, intus lutum. Id d. civ. D. lib. 2. Malignitas Daemonum, nisi alicubi se transfiguret in Angelun Lucis, non implet negotium deceptionis.  of this Declamitant, who professeth himself an obedient Son to his dear and reverend Mother, the Church of England: whereas in the precedent Section, he most contemptuously disgraceth Episcopal Authority ordained by the holy Apostles, and established in the Ch. of England ever since the reformation; accounting the Prelates (if they exercise that power of judicature which the Church of England approveth, as being descended from Primitive and Apostolical Ordination) V●ines of the Pope. And more than so, This Dialogue-broacher 
b Read this Auth rs Treatise, entitled, Christ's confession▪ and complaint, pag. 30. an● pag. 59 In which he condemneth Episcopal government, saying, It is prohibited by Christ, Luc. 22.24. & 1 Pet. 5.3. Mat. 20.25. 2 Tim. 2.3, 4. And he applies S. Paul's Text, Col. 2.20. to the Ceremonies of the Church, pag. 60. They look to little, but the silencing of such as stumble at their Ceremonies and Hierarchy. To defend the injunctions of men and their unprofitable Hierarchy. Plea. Such kind of Ministers are not wanting to help forward the re-erecting of the Romish Baal in our Land, had they but a young Manasses to restore the Altars and Groves which good King Ezekiah his Father had pulled down.  in other Pamphlets declares himself to be an adversary to the Ecclesiastical policy, Rites, Ceremonies, and Canons of our present Church: and scarce any professed Schismatic of later days hath entreated conformable persons of good quality with more despiteful abuses, than this hypocrite (who styleth himself an obedient Son of his Mother the Church) hath done.  
2 This Dialogist falsely accuseth his Adversary, in laying to his charge, that he hath stigmatised all such as descent from him in the Question of the Sabbath, Venomous Serpents; noisome Tares, pestilent Weeds, and unclean Beasts: for it is apparent ex Pagina secunda of the Epistle Dedicatory, that those terms are applied to notorious Heretics, malicious Schismatics, profane Hypocrites, and proud disturbers of the peace and unity of the Church 
c Hieron. apolog. c. Ruff. Tu nimium suspitiosus & querulus, qui dicta in Haereticos, ad tuam refers contumeliam. . The Bishop's words are; This being the condition of the Church militant, it cannot be otherwise, but that in all ages there shall be found among those which profess Christ, not only such as are virtuous and sound in faith, but also men of corrupt minds, and reprobate, concerning the faith: Venomous Serpents, noisome Tares, pestilent Weeds 
d Idem c. Luciferian. Non solum in Ecclesia morantur oves, nec mundae tantum aves volitant: sed frumentum in agro seritur, & inter nitentia culta Lappaeque & tribuli & steriles dominantur avenae. , and unclean beasts. Our Saviour's own prediction was; There shall arise false Prophets, etc. S. Paul, Oportet Haereses esse, etc.  
3 Another branch of Br. B. his Declamation, is:  
The Bishop in his book brandeth those whose opinions he impugneth, with the odious name of Novel Sabbatarians.  
Our answer is: 1. The Bishop in his Treatise brandeth not all such as descent from him in his Tenet of the Sab. etc. with that name: neither brandeth he any therewith, because they teach Christian people to observe the Lord's-day religiously, and to spend the same in the performance of holy and spiritual duties, so far as is necessary for their godly edification, and in such manner as the Canon and Precept of the Christian Church hath enjoined: for he holdeth this to be a necessary duty obliging all good Christians.  
2 He giveth this Title and Name very justly to all those, who proudly and peremptorily maintain the main Principles and Positions, upon which Sabbatarian Heretics in ancient and in modern times have grounded their error, touching the necessary observation of the old legal Sabbath.  
The Reader shall find these Principles and Positions peremptorily taught for divine truth (by those Teachers whose opinions the Bishop impugneth) laid down in his Treatise, Page 20. etc.  
The observation of the Seventh day, and also the precise resting from worldly affairs, is moral; neither is there any thing in the fourth Commandment that might intimate it to be Ceremonial.  
The 4th Commandment can be no more partly moral, & partly Ceremonial, than the same living creature can be partly a Man, and partly a beast.  
The fourth Commandment is part of the Law of Nattre, and thus part of the Image of God, and is no more capable of a Ceremony, than God himself.  
The fourth commandment, in every part thereof, as it is contained in the Decalogue, is moral, and of the Law of Nature.  
The Decalogue being the same with the Law of Nature, is one, and the same for ever: it followeth necessarily, that the Sabbath being a part of that Decalogue, is to remain for ever.  
The observation of the seventh day is of the Law of Nature: it was established before Christ was promised, and therefore it is not ceremonial, but of the Law of nature, and perpetual.  
The Sum and substance of the former Positions is: The fourth Commandment of the Decalogue, is purely, entirely, and totally moral; it is a Precept of the Law of Nature, and of the same quality, both for morality and perpetuity with other Commandments of the Law of Nature, neither was there any thing Ceremonial in it.  
Now the judicious Reader will presently observe, that the Sabbatarian Heresy, concerning the perpetual observation of the old Legal Sab. is a necessary and undeniable Conclusion, issuing out of the former Positions.  
For every Law or Precept, purely, entirely, and totally moral, is perpetual and unchangeable: the same must be entirely observed; and if nothing positive or Ceremonial be found therein, than no branch or member thereof can cease or be omitted.  
But the keeping holy of the Seventh day Sabbath, namely Saturday, was a main part of the fourth Commandment; for it was the Subject or material Object of that Commandment, literally, expressly, and positively specified and commanded by God Almighty in the Decalogue.  
Therefore from the Premises it will be consequent, that the Seventh day Sabbath, being Saturday, must be kept holy until the end of the world.  
The first Proposition is confirmed in manner following.  
The prime, special, and express material Object of every Law, is a substantial part of that Law: and it is of the same kind and quality with the Law itself: and therefore if the Law be entirely and naturally moral, than the express and special object of the same, is of the same quality.  
For example, in the fifth Commandment of the Decalogue, Honour thy father and thy mother, etc. Natural Parents are the prime, special, and express Object of that Law: therefore although other Objects may be added, as honour the King; give honour to Presbyters that rule well; honour Masters, etc. Yet natural Father and Mother being named, expressed, and specified in the Commandment, remain indelible, because they are the prime Object thereof.  
In like manner, if the fourth Commandment were natural and entirely moral, like unto the fifth: then the particular day expressed and described therein, namely Saturday, must be observed, although the Apostles and Christian Church might add the Lord's-day and some other Festivals, for the enlarging of the service of Christ.  
4 The Bishop also in his Treatise, 235. etc. 249. etc. hath observed certain desperate passages in those men's Sermons and Tractats, whom he styleth Novel Sabbatarians: to wit,  
To do any servile work or business upon the Lord's-day, is as great a sin, as to kill a man, or to commit adultery.  
To throw a Bowl on the Sabbath-day, is as great a sin, 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 child's throat.  
To ring more Bells 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 Corn 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, etc.  
It is not lawful for people to go out of their houses to walk in the fields.  
These former Dictates are borrowed from the old Pharisees, and the modern Authors who have revived and maintained them, comply herein with Sabbatarian Heretics.  
Thus to satisfy my judicious Reader, I have delivered the reasons inducing me to style certain new Scripturients and Predicants, whose opinions I impugned, Novel 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 railing and libelling Pamphlets, marching up and down in blue jackets: but by renouncing and recanting those scandalous Positions, which are apt to impoison Christian People with judaical and Sabbatarian heresy.  
5 Those persons which the Bishop intended, when he used that term of Novel 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 Fountains of Ancient Heretics, and partly out of the broken Cisterns of their own private fancies.    
B. 
The Doctrine of the Church of England, concerning the Sabbath, is most clearly 
a If Br. Asotu● had said clearly, and left out the word most, he had said more, than he could have made good. , and fully set forth in the Book of Homilies: which Book the 35. Article (to which all we Ministers do 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 Orthodoxal Catholic Church of Christ in all ages, and the precedent and subsequent Laws, Statutes, and Canons of the kingdom 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 men's private interpretation, than the same may be a means, to lead people into error: for so it fareth sometimes even with holy Scripture itself 
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, cum & diabolus de scripturis aliqua sit locutus: & scripturae non in logendo consistunt, sed in intelligendo. .  
2 Some passages in the Homily are ambiguous. Therefore the doctrine of the Church of England is not most clearly 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 appear by the fourth Commandment of God, Remember thou keep holy the Sabbath day. Upon which day, it is plain 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 seem, to those who maintain the Saturday Sabbath, to make that day, a weekly festival: because the Apostles, upon that day, even after Christ's Ascension, entered into Synagogues, and did there perform Christian religious offices, Act. 13.14, 44. and Chap. 17.2.  
It followeth in the Homily: God doth not bind 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 clearly, and explicitly declared. 1. How fare forth the Sabbath of the fourth Commandment was Ceremonial. 2. What kind of work, 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, etc. But the Ancient Imperial laws permitted sundry works of less necessity than the former upon the Sunday, pag. 219. and grave Divines, as Calvin, Bucer, Beza, etc. approve the same 
a Walaeus de Sab. pag. 1●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 ●d pulsionem & praeventionem famis communis, terram conserere, & messem aut vinde●iam salvare? Bez. in Cantic. Ho. 30.  autem Christiani, eo die a suis quotidianis laboribus abstinerent, praeter id temporis quod in caetu ponebatur: Id neque illis Apostolicis temporibus mandatum, neque prius fuit imperatum, quam id ab Imperatoribus Christianis, nequis à rerum sanctarum meditatione abstraheretur, neque ita praecise sancitum est. .  
It seems therefore, that the Homily hath not most clearly, and fully declared all things necessary to be known, touching this question.  
Again, the Homily saith: Whatsoever is found in the fourth Commandment, appertaining to the Law of Nature, as a thing most godly, most just, and needful 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 Commandment is simply moral, and of the Law of Nature, but that which is most godly, most just, and necessary for the setting forth of God's glory: And if this be the sense of the Homily (as no doubt it is) than the fourth Commandment is not in force according to the letter, but only according to the equity and Analogy thereof.  
Lastly the Homily saith: God hath given express charge to all men, that upon the Sabbath Day, which is now our Sunday, they should cease from all weekly, and workday labour: and God doth command the observation of this Holy day: and we must be careful 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 express charge etc. and God hath commanded, etc. Whether God hath immediately, by any Divine Law, expressly commanded the Observation of Sunday? and in what Texts of Scripture this Law and Commandment, 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 ministerial Law, and precept of his Church.  
It may be● questioned likewise, in what sense the Homily styleth the Sunday, the Sabbath day: whether in a proper and literal sense, according to the stile of the old Law: or in a mystical and analogical sense, 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 expressly 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 plainly see, are so express, clear, 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 veli● abscondere, quarumlibet tenebrarum latebras, suo nimio splendo●e perru●pe●●t. : That only is to be reputed clear and evident, which in such sort affecteth the understanding▪ that it is not in the free power of an intelligent Person to descent from it. But this definition, of clear and evident, cannot be applied 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 clear and evident, cannot be expounded otherwise than as the words sound.  
But the words of the Homily, concerning the Sabbath, which this Objector produceth, do neither force the understanding of every intelligent Reader to yield assent to Br. B. his Exposition: and unless we expound them otherwise, than the words seem 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 express, clear, and plainly 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 Commandment of the Decalogue, in these words: Whatsoever is contained in the Commandment appertaining to the Law of Nature, as a thing most godly, most just and needful for the setting forth of God's glory, it ought to be retained▪ and kept of all good Christian people: and therefore by this Commandment we ought to have a time, as one day in the week, wherein we ought to rest, yea from our lawful, and needful works.  
For like as it appeareth by this Commandment, that no man in the six days, aught to be slothful, or idle, but diligently to labour in that state wherein God hath set him: even so GOD hath given express charge to all men, that upon the Sabbath day, which is now our Sunday, they should cease from all weekly and work day labour; to the intent, that like as God Himself wrought six days, and rested the Seventh, and blessed, and sanctified, and consecrated it to quietness, and rest from labour; even so God's obedient People should use the Sunday holily, and rest from their common and daily business, and also give themselves wholly to heavenly exercises of God's true Religion and Service.  
So that God doth not only 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 will not only become obedient to the Commandment of their Parents, but also have a diligent eye to their doings, and gladly follow the same: So if we will be the children of our Heavenly Father, we must be careful to keep the Christian Sabbath Day, which is the Sunday, not only for that it is God's express Commandment, but also to declare ourselves to be loving children in following the example of our Gracious Lord and Father.  
Again thus it may plainly appear, that God's will and Commandment was to have a solemn time, and standing day in the week, wherein the People should come together, and have in remembrance his wonderful benefits, and to render Him thankes for them, as appertaineth to loving, kind and obedient People. This example and Commandment of God the godly Christian people began to follow immediately after the Ascension of our Lord Christ, etc. So the Homily, and much more, whence we plainly observe these conclusions.  
1 That all Christians ought, and are bound in conscience of the fourth Commandment, to keep the Lord's-day holily.  
2 That by the force of the fourth Commandment, 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 Commandment, and so is not of humane institution.  
4 That the Lord's-day is, and may be called our Christian Sabbath-day, therefore it is not jewish 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 vain pleasures, and profane pastimes.  
Now the Author of the Treatise doth overthrow all these conclusions: for page 23. his words are: This Position (to wit, that the fourth Commandment is properly and perpetually moral, and is for quality and obligation equal to the other nine Commandments, which for many years hath reigned in Pamphlets, Pulpits, and Conventicles; and is entertained as an Oracle, by all such as either openly profess, or do lean towards the disciplinarian faction) is destitute of truth.  
These are his words: which comparing with the words of the Homily of our Church already cited, are found quite contrary. For the Homily saith: That the fourth Commandment is a Law of Nature, and aught to be retained and kept of all good Christians, in as much as it commandeth one day of the Week for rest: and God hath given an express charge to all Men, that the Sabbath-day, which is our Sunday, should be spent wholly in heavenly exercises, of God's true Religion and Service.  

Answ.  
The Sum of the former accusation is, That the Bishop in his Treatise overthrows the Doctrine of the Church of England in the point of the Sabbath: For his Doctrine is repugnant to the Homily, etc. which teacheth that the fourth Commandment is of the Law of Nature, etc. and that all Christians ought to keep it holily: and one day in seven is perpetually to be kept holy: the keeping of the Lord's-day is commanded by the 4th Commandment: The Lord's-day may be called the Christian Sabbath-day. Lastly, the Lord's-day ought wholly to be spent in holy rest, and duties of sanctification.  
Now the Bishop (saith the Objector) hath opposed all these positions, for he hath affirmed in his Treatise of the Sabbath: that the fourth Commandment is not properly, entirely, and perpetually moral, like as are the other nine: and he hath permitted some bodily exercise and recreation; to wit, such as is honest and sober, upon the Sunday: and he denies, that in a legal sense the Lord's-day is to be called the Sabbath-day.  
To the former, the Bishop's answer is▪ that the Objector hath snatched some words of the Homily, but he hath not duly observed the true sense and meaning thereof 
Athanas. Orat. 1. c. Arrian. Verba quidem profert, veram tamen inde sentontiam sufferatur. Tertul. ad Praxean. Malo te ad se●●um ●●i, qu● ad sonum vocabuli exerceas. .  
For first, the Homily doth not affirm, that the fourth Commandment is purely, entirely, and properly moral, and of the Law of Nature, like as are the other nine: But that whatsoever is found in the Commandment appertaining to the Law of Nature, being most godly, most just, and needful to the setting forth of God's glory, aught to be retained.  
Now if nothing else in the fourth Commandment is of the Law of Nature, but only that which is most just, godly, and needful to the setting forth of God's glory: then the Homily maketh not the letter of that Commandment of the Law of nature: but the intent and meaning thereof is, That the fourth Commandment, in respect of the natural equity 
b Al. Hal 3. ● 32. m. 5 ar. 1. Hoc praecepto praecipitur tempus vacationis aliquo●, & secundum hoc est morale legis naturae, & hoc secundum ind●terminationē▪ & hoc modo secund● indeterminationem praecipitur Dominica dies tempore gratiae.  (which is, that the Rulers of the Church must appoint necessary, convenient, and sufficient time for Divine Worship, and for religious offices,) is moral, and of the Law of Nature.  
And if the Objector will strain the words of the Homily to a further sense, let him well consider, into what absurdities and contradictions he will be forced to plunge himself.  
For if this Commandment be entirely, purely, and properly Moral 
a H. B. Gosp and Law. recon. p. 38. The Commandment of the Sabbath is moral, and so no less perpetual than all the rest: for if none of the rest of the Commandments be abolished, than neither the fourth. Pag. 42. & 49. The Law of the Sabbath was imprinted in Adam's heart by the Law of Nature. , and of the Law of Nature, like as the other nine: Then it must have all the essential characters of the Law of Nature, and of Precepts purely, and entirely moral: But it wanteth all these, as is proved by demonstrative arguments in the Bishop's book, pag. 26. until pag. 37. and pag. 172.  
Nevertheless, that I may more fully discover the ignorance and presumption of this Dialogist, I shall propound an argument against him, which he will hardly be able to solve, to wit:  
The Law of Nature was made known to all mankind 
b Isidor. Etimol. l. 5. ca 4. Ius naturale commune est omnium nationum, eo quod ubique instinctu naturae, non constitutione● aliqua habetur.  by the Common light of natural reason: The same is immutable, unchangeable 
c Decret. Dist. 5. Naturale jus ab exordio rationalis naturae, nec mutatur tempore, sed immutabile permanet. Aug. Confess. l. 2. c. 4. Lex scripta in cordibus hominum, quam nec ipsa quidem delet iniquitas. , eternal, indispensable.  
But the fourth Commandment concerning the Sabbath was not imprinted naturally, or made known to all mankind by the common light of natural reason: but it was made known only and wholly, by divine and supernatural revelation. Also the fourth Commandment was changeable and mutable: for the Sabbath of that Commandment, which was Saturday (according to the Objectors own Tenet) was changed into Sunday: And lastly it admitted sundry dispensations, pag. 34. 67.  
Now the premises being indubitate Verities, The conclusion is firm, to wit, That the fourth Commandment of the Decalogue, is no precept of the Law of Nature 
d Theod. in Ezek. 20.12. Illud, non moechaberis, non furtum facies, & alia cum his conjuncta, alios quoque homines naturae lex edocuit: At Sabbati observandi, non natura magistra, sed latio legis. Walaeus & Alii Synops. purior. Theolog. disp. 21. n. 20. Sabbati praeceptum non est à naturae necessitate, ut reliqua praecepta, quae menti insita, & per se cognita sunt, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex voluntaria Dei institutione. D. Bound. d. Sab. l. 1. p. 11. Indeed this Law was given in the beginning, not so much by the light of Nature, as the rest of the Commandments were, but by express word. For though this be the Law of Nature, that some days should be separated to God's worship, yet that it should he every seventh day, that, the LORD himself set down. : neither is it purely, entirely, and properly moral, like the other nine; but merely positive, in respect of any one particular day of the Week specified in the same.  
The Bishop desires to receive some reasonable answer from Br. B. to this and to other the like arguments, delivered in his Treatise of the Sabbath: for if he shall (according to his rude manner) bark and blatter against his adversaries Positions, and dissemble his arguments, it is apparent that he maintains a forlorn and desperate cause.    
B. 
The Homily saith: All Christians ought and are bound in conscience of the fourth Commandment, to keep the Lord's-day holily.  

Ans.  
1. The equity and Analogy of the fourth Commandment, obligeth Christians to observe a convenient and sufficient time for God's worship and service, and for the exercise of spiritual and religious duties.  
2 After such time as the Orthodoxal Catholic Church, hath upon the example of the holy Apostles and for other weighty reasons, devoted the Sunday of every Week to the exercise of Religious duties, Christian people in obedience to the Law of the Church, grounded upon the equity of the fourth Commandment, and the example of the Apostles, are bound in conscience to observe that Day holily, in the performance of religious duties, pag. 100    
B. 
The Lord's-day is, and may be called our Christian Sabbath-day: and therefore it is not jewish to call it so.  

Answ.  
1. The Lord's-day is not the literal Sabbath of the fourth Commandment; and therefore in propriety of speech it cannot be called the Sabbath-day, expressly or in particular commanded in the Decalogue; but the same is styled by the Homily, our Christian Sabbath, in a mystical and analogical sense: even as mortification is called Circumcision, Rom. 2.29. and sincerity and truth, are called unleavened bread, 1 Cor. 8.5.    
B. 
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 vain pleasures, and profane pastimes.  

Answ.  
1. The Homily (according to the Tenet also of other Divines 
a Bucer. in Mat. 12. p. 113. Eximatur è cordibus hominum opinio necessitatis, ne quis credat eum diem, per se, esse aliis sanctiorem, vel operari in eo, per se esse peccatum. Danaeus Eth. Christ. l 2. c. 9 Nobis Christianis, non tanta tamve severa & rigida observatio (ne laboremus in die Dominica) imposita est. Nam ex lege Constantini, licet serere, & metere in die Dominica, si commodum sit. Aquin. 2. 2. q. 122. ar. 4. ad. 4. Non est ita arcta prohibitio operandi in die Dominica, sicut in die Sabbati: sed quaedam opera conceduntur in die Dominica, quae in die Sabbati prohibebantur: sicut decoctio ciborum, etc. ) permitteth some kind of labour upon the Sunday: Therefore, by wholly, it understandeth not every hour and minute of the day; but so much thereof as is necessary and morally sufficient for the performance of the religious duties of the day, pag. 218, 219. 225. 231.  
2 If the Objector would have proceeded sincerely, he should have declared, whether by vain pleasures, and profane pastimes, he understandeth all bodily exercise and recreation in general: or such only as is vicious in quality, or by reason of circumstances, pag. 229.  
If he mean the first, we find no words in the Homily, condemning in general all recreation, to wit; such as is sober and honest in quality, and which is not attended with evil circumstances.  
But if he understand the Homily in the latter sense, to wit, that it condemneth ungodly pastimes: Then he might have observed the Bishop's words, pag. 258. The Laws of our Church and Commonwealth condemn and chastise all things profane and vicious upon the Lord's-day. And pag. 259. All obscene, lascivious, and voluptuous pastimes are prohibited on this day. And pag. 229. All kinds of Recreations which are of evil quality in regard of their object: or which are attended with evil circumstances, etc. If they be used upon the Lord's-day or on other Festival days, they are sacrilegious, etc. And in the Ep. Dedicat. Profanation of the Lordsday, and of other solemn Festival days which are devoted to religious offices, is impious and hateful in the sight of God and all good men; and therefore to be avoided, by such as fear God, and to be corrected and punished in those which shall offend, and pag. 109. 110. This Ordinance and observation of the Lord's Day, began in the holy Apostles age, and hath universally been continued ever since, to the great honour of Christ our Saviour, and to the marvellous benefit of Christian souls, who upon that holy day, are edified weekly in godliness, virtue, and true Religion. And therefore we justly account all those who malign the honour of this blessed day, profane and sacrilegious.    
A. 
The Author seems to acknowledge some morality natural, to be in the fourth Commandment: for pag. 135. He saith, Our resting from labour, in respect of the general, is grounded upon the Law of Nature, or the equity of the fourth Commandment.  B. 
This is nothing to the purpose to acquit him from being an Adversary to the express doctrine of our Church. Dolosus versatur in Vniversalibus (it was the speech of King James.) The natural morality of the fourth Commandment, is not in general, to imply some Individuum Vagum, some certain uncertain indefinite time for God's Worship 
a Vrsin Cat. de Sabba. Non sumus allegati, ut diem vel jovis, vel Saturni, vel Mercurij, vel ullum alium, certum habeamus. Rivet. in Exod. 20. pag. 193. Petitur principium, cum id pro confesso sumitur, ad substantiam mandati quarti, quatenus morale est, pertinere circumstantiam die● septimi. Phil. Melancht. loc. Com. d. 3. praecepto. Recte dicitur in tertio praecepto duas esse parts: unam naturalem seu moralem, seu genus: altera pars est caeremonia, propria populo Israel, seu species de die septimo. De priore dicitur, naturale, seu genus esse perpetuum, & non posse abrogari: videlicet mandatum de conservando ministerio publico, sic ut aliquo die populus doceatur, & caeremoniae divinitus institutae exerceantur. Species vero, quae nominatim de septimo die loquitur, abrogata est. : for the Commandment is express, for a certain day in the week for the Sabbath Day; Remember the Sabbath to sanctify it. It saith not, remember to set apart and allow some time for the service of God, but it determines the time and day: lest otherwise being left undetermined, man should forget God Himself, and allow no time or day at all for God's service; or if he did, God should be beholden to him for it.  

Ans.  
1. Is he Dolosus, a deceiver, who maintaineth, there is a general equity in Divine Positive Laws? No man living is able to justify this. For in the Old judicial Laws, yea in many Ceremonial Laws, there is contained a general Equity grounded upon the Law of Nature. In the judicial Law set down, Exod. 22.1, 2. there is a general equity employed, obliging Christians to restitution of goods unjustly by them taken away. In the Law of Deuteronomy 25.4. Thou shalt not muzzle the mouth of the Ox, that treadeth out the Corn, there was contained a general natural equity, 1 Corinth. 9.9.  
Therefore he is not Dolosus, who maintaineth a general equity in the fourth Commandment, but he is a Dolt who denies it.  
2 It is granted that the fourth Commandment is express for a certain day, for a particular day: Namely for Saturday: But if it be express for Saturday, and for that Individual day only, Then it is not express for Sunday: and the observation of Sunday must either be grounded upon the natural equity of the fourth Commandment, or else it cannot be grounded upon that Commandment at all.  
3 Brother B. saith in this passage of his Dialogue: The fourth Commandment is express for a certain day: But in another of his treatises he delivereth the contrary, to wit, The Commandment saith not, Remember the Seventh day to sanctify it: but Remember the Sabbath, whatsoever it be, to sanctify it. Now a certain day, is definite: and a Sabbath day, whatsoever it be, is indefinite. Therefore if the fourth Commandment enjoineth a Sabbath Day whatsoever it be, it commandeth a day indefinite, and not a particular and certain day.  
4 If the fourth Commandment is express for the Lord's-Day, than it either nameth this day in particular, or it describeth the same by some Characters, by which it is distinguished from other days.  
But the Commandment neither nameth the Lord's Day in particular, nor yet describeth it by any special Characters: but on the contrary it both nameth the Seventh day, and describeth it by a special Character, whereby it is distinguished from other days, to wit, by God's resting from his grand work of prime Creation.  
Therefore the fourth Commandment is not express for the keeping holy of the Lord's-day▪ but if we will have the day expressly commanded, we must observe the Old Sabbath Day according to Theoph. Brabourne's Tenet.  
5 Whereas the Objector saith: the Commandment must determine the particular time, and day in Individuo: because otherwise, if the same be lef● indetermined man should forget God, and himself, and allow no time at all for God's service:  
The answer is, there can be no just reason, for people to forget God, and to allow no time at all for his service, if a sufficient and convenient time, be indefinitely commanded, by the Law of Nature, and a definite and particular day, and time be appointed by the Pastors of the Church. For the precepts of the Church, being godly, and holy, and subservient to God's glory, and being grounded upon Apostolical example, oblige Christian people to their particular duty, in observing time and place, and many other circumstances, concerning God's service: and Christians are obliged to observe all such godly precepts, when the same are means to execute God's general Law, which is: Let all things in the Church be done decently, and in good order, and to edification, etc. pag. 99    
B. 
It is a Law of nature, that every Lord and Master, should have the power in himself to appoint, not only the kind of service, but the time when it should be performed of his servants: As Alexander d. Alice 
a Alex. Hal. part. 3. quaest. 32.  saith upon the fourth Commandment. The time of this Rest, it is not in Man's power to determine, but God's.  

Answ.  
The chief Lord and Master of the family hath the supreme authority, to determine the time, and circumstances of his own service: But he may delegate subordinate power to his Steward, or other Officers to perform the same.  
In the Old Law, God Almighty prescribed the particular day, and place of his public worship, to wit, the Saturday of every week, etc. and the Tabernacle, etc. But in the Evangelicall Law, he hath not expressly, or literally appointed either a particular day or a particular place: But Christian Kings, being nursing Fathers, and the Bishops, being Pastors and Governors in the Church, and Stewards of this great Lord, by a delegate and ministerial power may lawfully perform this, pag. 187.  
I desire the judicious Reader to consider, that the former Objection is a pestilent drug, borrowed from schismatics and from Separatists, pag. 95. and if the same be admitted, it takes away all power from the King's Majesty, and from the Church, to appoint any set place for God's public service, or to ordain any holy days, or festival solemnities: or to determine the hours of the day, for people's resorting to Church, and their continuance at the Church: Lastly, it denies the Church's power, of composing any external form or Liturgy for God's public and solemn worship.    
B. 
Again, the Adversary acknowledgeth an equity in the fourth Commandment. What equity? If as it bond the ancient people of God, to one day in the week, it do not also bind the Christian People to keep one day in the Week? And if it be the equity of the fourth Commandment, to prescribe one day in seven, than they are very unjust, that deny the keeping of the Lord's-Day, to be grounded upon the equity of the fourth Commandment.  
It were well, if they would stand to equity: But this doth our Adversary fly from; for he saith in the next words: The particular form and circumstances of resting are prescribed unto us by the precepts of the Church: our spiritual actions, according to that which is main and substantial in them, are taught by the Evangelicall Law. Their modification, and limitation in respect of ritual and external form: and in regard of place, duration, gesture, habit, and other external circumstances, are prescribed by the Law of the Church. So He.  
Thus you see how he limits the prescription of circumstances (which comprehend time and place, persons, and duration, when and how long God shall be served) unto the prescription of the Law of the Church: which he expresseth more fully pag. 270. saying, It was in the free election of the Church to appoint what day, or days or times she thought good, or found convenient for religious duties 
a P. Martyr in Genes. 2. Quod hic dies magis quam ille eligatur ad Dei cultum, liberum fuit ecclesiae per Christum, ut id consuleret, quod magis ex re judicaret. Bulling. Con. in Apoc. 1.10. Sponte vero Ecclesiae receperuntillam diem, non legimus eam ullibi praeceptam Hospin. de Orig. Fest. ca 8. Et si ex hijs constet Dominicum diem jam tum Apostolorum temporibus judaici Sabbathi loco fuisse solennem, non invenitur tamen vel Apostolos, vel alios lege aliqua aut praecepto observationem ejus instituisse, sed illam fuisse liberam, etc. In primitiva Ecclesia ipsius quoque Dominicae diei observatio nulla certa lege praecepta, sed libera fuerit, etc. : For the Evangelicall Law hath not determined any certain day or time: And those actions, or circumstances, which are not determined by divine precept, are permitted to the liberty and authority of the Church, to be determined and appointed. So He.  
But clear it is, that the Church of England disclaimeth all such power 
a Read the words of the Statute, recited in the Preface to the Reader: and it will be evident, that Br. B. is a deceiver. : but ascribes all authority, 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 Commandment, as our Homily saith.  

Answ.  
The Bishop acknowledgeth a moral equity in the fourth Commandment, for the observation of necessary, sufficient and convenient times, days, hours, etc. For God's public worship, and the performance of spiritual and Religious of fices. And (for aught this Objector hath said or can say to the contrary) more than this, cannot be proved out of the Law of the fourth Commandment, or by any necessary illation, from any sentence of the Commandment; Or from any principle of the Law of Nature 
b Lorea. 1. 2. the leg. Disp. 8. Legis naturae alia sunt prima principia practica, per se nota: alia sunt conclusiones ex principiis deductae, conclusiones autem aliae universaliores, & proximiores primis principiis: aliae quae à primis principiis, magis distant, & sunt specialiores, & de particularibus objectis. .  
For the Principle of natural Law is: God is duly and religiously to be worshipped: but unless convenient, and sufficient time be appointed, God Almighty cannot be duly and religiously worshipped, Therefore a necessary, convenient, and sufficient time, must be 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 aliquando vacemus: oportet igitur habere tempus aliquod determinatum.  (either expressly by God Himself, or by such as he hath ordained to be his Stewards, and Officers in the Church) for Divine worship.  
2 The fourth Commandment enjoined the jews to keep holy the seventh day, being our Saturday: but from hence we cannot conclude by necessary inference, that the fourth Commandment enjoineth Christians to keep holy the Sunday being the first day of the week: For the special and proper material object of every Law, is a substantial part of that Law; but if the substantial part of any Law be changed and taken away, a new Subject or material Object is no part of the old Law; but another law must be ordained, for the se●ling of that new Subject, and material object in the place of the former.  
3 Whereas the Objector pretendeth, that the Church of England disclaimeth all power of settling the particular time of God's public worship: how then cometh it to pass, that this Church commandeth the solemn observation of Easter, Whitsuntide, Christmas, and of many other Holidays, to be days and times for the religious service of God and Christ.    
A. 
But the Homily seems to favour his opinion, saying; godly Christian people began to choose them a standing day of the week, etc. and therefore it seems to be at the Church's choice.  B. 
Our choice doth not necessarily imply a power of institution; we are said to choose life and truth, before death and error, are we therefore the Authors of them? Again, our choice herein is according to God's Commandment.  
Thirdly, the Homily saith expressly, that those godly Christian people, did in their choice follow the example and Commandment of God. Now what example 
c The Example of God, specified in the fourth Commandment; was his own resting & ceasing upon the old Sabbath Day, from the work of prime Creation: and not our Saviour his resting from the work of Resurrection, upon the first day of the week.  had they but Christ's rising, and resting that day after the example of God's resting the seventh day. And for Commandment, they had both the fourth Commandment, and an Apostolical Precept, 1 Cor. 16. 
d No general commandem●t common to all Christians, for the weekly 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 himself: 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 between the unerring Apostles, and the succeeding Churches, so as the Homily is clear against him.  

Answ.  
The Objector saith: The Church's choice doth not necessarily imply a power of institution, etc.  
It is answered: making choice many times implies a free election, and institution, both in Scripture, Deut. 26.2. 1 Sam. 17.8. and in Ecclesiastical 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 days, is left by the authority of God's 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 God's glory, and the edification of the people.  
Ergo, the Church's choice 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 between 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 express Commandment of any Divine Law.  
Also godly Christians made the fourth Commandment 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 persuading to perform an action, is not an express, imperative, or formal Law.  
The sense therefore of the Homily is, That Christians made choice of a weekly standing day by the rule of the equity of the fourth Commandment, and not by any express or formal Divine Law 
c Walaeus. d. Sab. ●. 7. Nec Christus, nec ipsi Apostoli ex praescripto Christi, de observatione hujus diei ullum 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 praecep●am. Hospinian. d. se●. cap. 8. Non invenitur Apostolos aut alios lege aliqua aut praecepto observationem ejus instituisse. .  
3 Our Saviour's Resurrection upon one Sunday in the year, cannot of itself, unless some precept were added, be a Law to enjoin Christians to observe every Sunday of the Week throughout the whole year; read pag. 302.  
4 The fourth Commandment is directly and in plain terms for Saturday, pag. 182, 183. and therefore if that Commandment is still in force according to the literal sense, than the Christian Church is obliged to observe the old legal Sabbath; for the Objector hath formerly rejected the equity of the fourth Commandment, and therefore he must wholly ground his Tenet upon the express words, or upon some necessary and formal illation from the words or sentences of that Commandment.  
5 In S. Paul's Text, 1 Cor. 16.2. we find a mandate, that the Corinthians upon the first day of the week should lay aside something for charitable uses, according as God had enabled them; and more than this we read not in that Text.  
6 The Place, Revel. 1.10. contains no mandate; for no imperative words are found therein, but only a narration of the time, in which S. john received his Prophetical Revelation.  
Lastly, the Bishop is persuaded, that the holy Apostles (not presently, or immediately, but) certain years after Christ's Resurrection, taught Christian people to observe the Lord's-day, 109. 189. But this impetuous Objector cannot demonstrate, that the holy Apostles themselves, or their immediate Successors, grounded the observation of this day upon the old Law of the 4th Commandment.  
And therefore we trust Br. B. will not take it unkindly that we cannot yield assent to his verbal Positions, which are not confirmed by Divine or Ecclesiastical testimony, nor yet by any other weighty grounds of reason; and lastly they are repugnant to the common Tenet of the most judicious Divines ancient and modern.    
A. 
The main knot of the whole Controversy, is about the designation of the particular and special time consecrated to God's worship: whether it be comprehended and prescribed in the fourth Commandment, or depends upon the determination of the Church.  
The Adversary confesseth a natural equity in the fourth Commandment; That some time is to be set apart for the service of God, but indeputate, and left at large to the liberty of the Church, to determine and limit the special time, when and how long, what portion, and proportion is to be allowed, etc. I pray you more fully elucidate this Point, etc.  

Ans.  
1. The Bishop's Tenet is, That by the equity natural of the fourth Commandment, a necessary sufficient, and convenient time ought to be appointed by the Christian Church, for Divine worship, and for religious offices. Therefore it is not left to the Church's liberty and arbiterment, to allow what portion or proportion of time it pleaseth; For it must in duty and obedience to God, proportion a full, convenient, and sufficient time.  
2 The Church shall do that which is offensive, if without just, necessary, and urgent cause, it presume to remove the ancient bounds, or to alter the ordinance of primitive times, concerning the religious observance of the Lord's-day. For the Tradition 
a Hieron. c Lucifer. Etiamsi scripturae authoritas non subesset, totius orbis in hanc partem consensus instar praecepti obtinet. Name & multa alia, quae per Traditionem in Ecclesiis observantur, authoritatem sibi scriptae legis usurpaverunt.  of the Holy Apostles, and of the Primitive and Apostolical Church, ought highly to be honoured and respected: and (according to Saint Augustine's 
b Aug. Ep. 118. ad januar. cap. 5.  rule) it is insolent madness (unless it be done upon necessary reason) to vary from the same, pag. 270.    
B. 
The Adversary doth the more easily play fast and lose 
c Observe, How this bold Baya●d faceth, and in the end faileth in his proof.  in the mist of his generalities, though while he cannot or dare not for shame utterly deny the morality of the fourth Commandment (which all Divines do hold:) yet he denies any particular, special, determinate time to be commanded, or limited therein, but will have that wholly put and placed in the power of the Church.  
It will be requisite therefore to stop this hole 
a You will stop this hole, with bold prating only. , that he may not have the least evasion, but by the cords of strong reasons 
b Your cords of strong reason, will prove roaps of sand and cords of vanity.  be bound and forced to confess, That either the fourth Commandment doth prescribe and determine a set, certain, fixed proportion of time, consecrated by God himself unto his solemn and sacred worship: Or else that it commands to Us Christians no certain time or day at all: and so the morality of it (if ever it had any) is quite abolished; and no other Law or Commandment now binds us, but the precept or practice of the Church. This is the very Sum and upshot of the matter.  

Answ.  
1. The Bishop delivered all his Positions, and Assertions, concerning the Sabbath, in perspicuous, distinct, and clear Sentences, Terms, and Propositions, in which there is no ambiguity, no equivocation, no fast and lose, as this Boldface declameth.  
2 He hath confirmed the said Positions, with strong and weighty reasons (the most of them are Demonstrative:) and his Arguments are such, as this Objector is afraid to look upon them: and throughout his Dialogue, like unto a Cravin Cur, he bites behind, at the conclusion, but dares not look the Premises of the Arguments in the face.  
3 It was not fear or shame that induced the Bishop to maintain the natural equity of the fourth Commandment, but love of verity, and weight of reason, and the consent of grave and judicious Divines: But neither fear nor shame can persuade this rude animal 
a Homine imperito nihil est improbius. Qui nisi quod ipse facit nihil rectum purat. , who is maledicus conviciator, non veridicus Disputator, to deliver any thing material, or which savoureth of common reason.  
4 The Position, that the morality of the fourth Commandment must be utterly abolished, unless it command us Christians a definite and particular day, as it did the jews, is an idle and presumptuous position, as will appear by the lose and inepte Arguments which the Dialogaster brings to confirm the same.    
B. 
Now I shall prove and make it evident, that the fourth Commandment either prescribes a certain proportion of time, and a fixed day 
b The fourth Commandment appointed a particular fixed day, to wit; Saturday; and if it is in that very respect moral, why doth H. B. condemn Th. Brab. , consecrate to God, and in that very respect is perpetually moral, binding us Christians to the same proportion: or else if it determine no set proportion of time, but leaves it at large 
c It leaves it not at large, but the equity and analog e of the Commandment obligeth the Church to appoint necessary, convenient, and sufficient time.  to the Church to proportionate, whether longer or shorter: Then there remains no such obligatory equity in the fourth Commandment, as to bind the Church to appoint and allow such or such a proportion of time: but that if this time which the Church appointeth, be either one day in twenty, or forty, or an hundred, or one day in the year, or so; or but one piece of a day in such a revolution of time, and not one whole or entire day, much less one whole day in every seven: The Church in this sinneth not, as being not guilty of the breach of the fourth Commandment, which bindeth us christian's to no certain proportion of time, as the Adversary himself would have it, but in this respect is now abrogated, etc.  

Answ.  
The Objector at his entrance saith: Now I shall prove ●nd make it evident 
c Q. Curtius. Apud Bactrianos dici solet: Canem timidum vehementius latrare, quùm mordere. , etc. and then falsifieth his word, for his Argument is of no force at all.  
If (saith Br. B.) the natural equity of the fourth Commandment determineth not one particular and certain day of the week, but only a sufficient and convenient time for Divine worship: Then there is no obligatory equity in the fourth Commandment. And the Church sinneth not, if it appoint one day in twenty, forty, a hundred, or one day, or half a day in a year, or in an age, etc.  
But the Adversary maintaineth, that the natural equity of the fourth Commandment prescribeth only a sufficient and convenient time, but no one certain or fixed day of the week. Ergo.  
The Adversary leaveth it in the Church's liberty, and arbiterment to allow as small a proportion of time, to wit, one day in 20. 40. 100 or in the whole year, etc. as it pleaseth.  
The consequence of the former argument is a Lame Giles; for one day in 20. 40. 100 or in the whole year, Or one half day in a Week, Month, or Year, etc. is not a competent and sufficient time for God's service, or for religious duties, and for the spiritual edification of Christian people: Therefore the natural equity of the fourth Commandment, requiring a necessary competent and sufficient time for Divine worship, obligeth the Church to allow a greater measure, and proportion of time, than one only day in 20. 40. 100 etc.    
B. 
Argument 1. Observe we the words of the Commandment, Remember the Sabbath Day 
a Praemittitur memento, quia nimirum, cum non si● naturale praecept● poterant illud facile Iudaei oblivisci.  to keep it holy: which words (saith the learned Zanchy 
b Zanc. d. oper. Redemp. in 4. Mand. Adjecimus, sine ulla conscientiae obligatione, fuisse hunc diem divino cultui destinatum. Hoc liquet è sacri● literis. Nullibi enim legimus Apostolos hoc cuipiam mandasse: tantum l●gimus quid solit● fuer●●t facere Apostoli & fideles ill● die: liberum igitur reliquerunt. Walaeus de Sabb. pag. 156. Nec Christus nec ipsi Apost. ex praescripto Christi de observatione hujus diei, ullum expressum mandatum, quemadmodum de aliis pietatis officiis reliquerunt. ) are the very moral substance of the fourth Commandment. The Lord saith not, remember to sanctify some convenient, and sufficient time, as the Church shall think fit: The Commandment prescribeth a certain and set time, yea a day, the Sabbath Day, one day in the week, which is the Sabbath day.  
Again, it teacheth what day in the week the Sabbath day is: to wit, the Sabbath day of the Lord thy God: that day in the week wherein the Lord our God resteth, must be our Sabbath Day. So that as the Commandment prescribes unto us a weekly Sabbath day to be sanctified; So God's precedent and example points out unto Us, what or which day in the week we must rest on, to sanctify it. And this is not only the natural equity (which the Adversary in general confesseth) but the very natural Law, and substance of the fourth Commandment, to prescribe a set solemn day in the week to be sanctified, and not to leave it in the power of Man, or of the Church, to appoint what time they please:  
The Reasons are these: 1. because the Commandment expressly limiteth one set day in the week, being the Sabbath day of the Lord our God. Now the Commandment prescribing a set and fixed day in the week, what humane power shall dare to alter it into an indefinite time (call it what you will, convenient or sufficient) to be appointed at the pleasure of man? This is with the Papists to commit high sacrilege, in altering the property of God's Commandments. For upon this ground of general equity, they have been bold to suppress the second Commandment, saying it is comprised in the first. As they have rob the people of the Cup in the Sacrament, saying the blood is contained in the body under the forms of Bread. So our Adversary imagining a general (I wots not what) equity in the fourth Commandment of some certain uncertain time, for God's public worship, doth thereby destroy the very property of the Commandment, which expressly prescribeth the Sabbath Day in every week.  

Answ.  
1. This argument is down right for Theophilus Brabourne's Tenet, concerning the Saturday Sabbath; For Saturday is the set, fixed and particular day in the week, concerning which God said, Remember the Sabbath day to keep it holy. That special weekly day, which is called the Sabbath of the Lord thy God: This only day, and no other, was it, In which the Lord God rested from the work of prime Creation: and God's example expressed in the fourth Commandment, pointed out this particular day of the week, and not any other of the six days. The Law and substance of the fourth Commandment, was fulfilled in the religious observation of this very day: and during the time of the Old Law, it was not in the power of the Church, or of any humane creature to alter this day into any other.  
Now from hence it is consequent, that if the Christian Church stands obliged to observe that weekly day, which was styled the Sabbath of the Lord thy God, and which is thus marked, and pointed out in the fourth Commandment; Then we must observe the Legal Sabbath day according to Th. Brab. his Tenet.  
It might be admired (but that the pride and stupid ignorance of this Goose-quill is notorious) that he should not foresee the consequence so directly concluding for the observation of the Old Legal Sabbath.  
Secondly, Whereas this Babbler saith, that they which deny, that the fourth Commandment, in time of the Gospel, prescribeth a set and fixed weekly day for public worship, comply with the Papists, who take away the second Commandment, and the Cup from the people, etc.  
Our answer is. 1. Let him resolve us, whether Calvin, Beza, Bullinger, P. Martyr, Rivetus 
b Rivet. in Exod. 20. pag. 184. Quaestio agitatur, an sal●em unus è septem diebus, etsi non à creatione septimus, sed in unaquaque septimana, in orben re●urrēs septimus, ex quarti praecepti vi, ut qua morale est, ●●t necessario obser●andus in Ecclesia Christiana. Resp. pag. 186. Argumenta pro negativa parte talia sunt, ut me moveant ne disce●am ab ea quam Calvinus probavit ●in●entia. , etc. who maintained the former position, complied with the Papists.  
2 He should first have proved by firm arguments (but his manner is to prate, and not to prove,) that Christians, under the Gospel, have received an express Commandment from God, for the Observation of a certain particular day in every week; In such manner, as they have received the Commandments, touching the non-adoration of Images, and giving the Cup in the Eucharist. But until he perform this (which will be impossible) he declareth himself a Rude Accuser: and withal a foolish, and babbling disputer.    
B. 
A second reason, why it is not left in the power of the Church to Prescribe what time men please, is: Because it is God's prerogative as a Master, to appoint his own worship, and service; So the time 
a The time commanded in the fourth Commandment is Saturday, the Old Legal Sabbath.  wherein he will be served. This God Himself commandeth in the fourth Commandment. Now as the King will not take it well, that any meddle with his prerogative, and arrogate that to himself, which is the King's right: So God is justly offended, when men presume to assume to themselves that power, which is proper, and peculiar to God alone 
b God is well pleased when the Church assumeth such ministerial power, as he hath granted. .  
If any will take upon him to coin money by counterfeiting the King's stamp and name, his act is Treason. How then shall they escape, who presume to coin what time they please for God's solemn worship, though they set the counterfeit stamp of God upon it. Now the Sabbath Day is of the Lord's own making 
c The Sabbath day of the fourth Commandment was of God's own immediate making: and if this day, is the Lord's day: Then Th. Brab. is in the right.  and stamping, and therefore called the Lord's Day.  

Answ.  
There is no colour of truth in this second reason.  
1 The Author of it dealeth falsely: For the Bishop maintaineth not, that it is in the Church's power to appoint what time men please for Divine Worship: But he saith the contrary, to wit, The Church must appoint such a measure and proportion of time for God's worship, and for Religious Offices, as is convenient, competent, and every way sufficient: But he that teacheth this, leaveth it not in the power and liberty of the Church to prescribe what time men please: Because such time as men please to appoint, may be inconvenient, incompetent, and insufficient, for so great and holy a work.  
2 The argument itself is of no force: For although all power of constituting time, for his own worship, be eminently and originally in God himself, as likewise is the teaching of all supernatural truth, Matth. 23.8. Yet there is given to the Pastors of the Church, a derivative, delegate, and ministerial power, both to teach God's people, and likewise to appoint set, fixed, and convenient days, and times and places, for religious worship, pag. 187.  
Where the great Lord and Master himself hath by his own express, or immediate Law, ordained a particular day or time, for his own worship, It is not lawful for man, to alter the same: and therefore the jews in the Old Law, might not change their Sabbath into another day: But the Church by ministerial, and delegate power, may add, and increase the number of Religious holy days, if it be necessary or expedient for the people's edification.  
For in the very time of the Old Law, when many festival days were ordained by God's special mandate, the jewish Church, notwithstanding, upon special occasions, appointed some new Holy Days, Hest. 9 17. 1 Machab. 4.56. and our blessed Saviour Himself honoured one of these feasts, with his own presence, joh. 10.22. But now in the time of the N. Test. the Church of Christ must of necessity have power, to ordain set times, and festival days, for Divine worship, and the spiritual edification of People; because such days and times are necessary to the ends aforesaid: and the Lord Himself by no express particular mandate of Holy Scripture hath commanded them.  
3 The Objector's similitudes borrowed from Royal Prerogative, and coining or stamping moneys, are nothing worth: for although no Subject may lawfully usurp the Kings authority or prerogative: yet a Subject may receive power from the King's authority and Prerogative, to do many things, which otherwise were unlawful for him to do: As appeareth in judges, who from the King's prerogative in sundry cases have power of life and death: In privy Counsellors, etc. So likewise the Pastors of the Christian Church, by a Ministerial power, given them by Christ, exercise authority many ways in ordering times and places, and many other actions, and circumstances which concern God's worship.  
Also It is very lawful for subjects to Coin and stamp moneys, when the King being supreme Lord, granteth them licence and authority: It is Treason in such only, as presume to do it without licence: and because it is a thing prohibited by Laws and Royal Authority. And so it fareth with the Governors, in the Christian Church: If they presume to appoint any thing, which God hath prohibited, they are Delinquents: But if in their Ecclesiastical Precepts they exceed not the power given them by Christ, they do well, and they ought to be obeyed.  
4 This Mangy Objection (which the Dialogue-dropper hugs in his bosom, and when he blatters it out of his wooden desk, he is applauded with the loud Hempskirke of his seduced Auditory) is borrowed from Old Thomas Cartwright, who, in his days, poisoned many credulous people with such Scabby Similitudes, and with some other such like popular insinuations, pag. 95.    
B. 
A third Reason, why it is not left in Man's power to institute the solemn day of God's worship, his Sabbath Day, or to appoint him what proportion of time they please, is: Because an indefinite time must either bind to all moments of time, as a debt, when the day of payment is not expressly dated, is liable to payment every moment: Or else it binds to no time at all 
a The natural equity of God's positive Law, requires convenient, and sufficient time. The precept of the Church determines the day or time in special: Now t●is being performed, the d●y and time for the solemn worship of God, is made definite and certain. .  
For if the Law of God bind Us not to an express, determinate time or day consecrate to his service: Then the not allowing of him a set time or day, is no sin at all. For what God's Law commands not, therein man is not bound: And where no set Law is of a set time or day, there is no transgression, if a set time or day be not observed. So as by this reason, If the Law of the 4th. Commandment prescribe no set sacred time or day for rest and sanctification, it is a mere Nullity. For to say there is a natural equity in it for some sufficient and convenient time, and yet no man can define, what this sufficient and convenient time is; nay all the heads and wits in the world put together, are not able to determine it, it is as to say, there is a world in the Moon, consisting of Land and Sea, and inhabitants, because there are some black spots in it: which is yet not a more Lunatic opinion, than that is presumptuous and absurd.  
Hath not the profane world found by woeful experience, and that of late days, within these two years last passed, wherein men have taken a liberty to profane 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 Commandments; for where there is no Law, there is no transgression. The profanation (I say) of the Lord's Day is clearly showed to be an horrible presumptuous sin, and in special a bold breach of the fourth Commandment, by those many remarkable judgements of God, which have fearfully fallen upon fearless Sabbath breakers, and that (I say) within these two years last passed, the like whereof cannot be paralleled 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 Commandment 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 Laws being general, or indefinite, oblige to obedience in particulars, when the special Object commanded or prohibited by any other just Laws, is reduced to the Divine general Law by lawful consequence. For example: Thou shalt not steal, is general: Therefore thou shalt not without licence from the Owner, or without other lawful authority, take away thy Neighbour's Ox or his Ass: and yet Meum and Tuum, thy Neighbour's Ox and his Ass, are made his own by humane Law. So likewise in this present Question, the general equity of the Divine Law, is; Christian people must observe a convenient and sufficient time for Divine Worship, etc. And Christian Princes, and the Bishops and Pastors of the Church, having lawful Authority to appoint such Observations as are subservient to true Religion, have ordained Christmas, Easter, and the Lord's day of every Week for Divine Worship and Religious Duties: Ergo, Christians are obliged by the general Equity of the Divine Law, to observe Christmas, 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 frantic Paradox to maintain, That Christians are obliged to nothing, but such things only as are definitely and in particular commanded, by some express written Law of GOD in holy Scripture: For many things which are in Nature and kind indifferent, when they are commanded by Parents, Masters, Magistrates, or any other lawful authority, come within the compass of God's general Law, and that general Law obligeth people to perform them; Mediante Praecepto Parentis, Heri, Magistratus, Ecclesiae, etc. 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 general, there is no sin: but if God's Law command in general, That we must obey every lawful 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. Precept. & Dispens. cap. 12. Sive Deus, sive homo vi●●rius Dei mandatum quodcunque tradiderit, pari profecto obsequendum est cura, pari reverentia deferendun, ubi tamen Deo contraria non praecipit homo. : and if they do otherwise, they transgress God's Commandment, and are guilty of sin, pag. 93.  
3 Whereas this Scribbler affirmeth, that no man is able to define a convenient and sufficient time for God's worship, etc. and compares the undertaking thereof to the imagination of the being of a World in the Moon, etc. I doubt not but that this acquaint conceit, makes him prick up his ears: but upon due examination it will prove as ridiculous as the Man in the Moon: For if any one presume to define things which are remote from humane cognisance, not having sufficient means to prove his affirmation, he justly deserves to be condemned of rashness and folly: But the Governors in the Christian Church, want not complete and sufficient means to enable them to set down and determine, convenient and sufficient time for God's public worship: for they have many general Rules, laid down in holy Scripture, for the ordering of Ecclesiastical affairs: they have likewise Precedents of the Divine Law in ancient time: they have the practice and example of the Saints of God to direct and lead them: and Christian prudence hath enabled them in former ages to appoint sufficient and convenient days and times for God's solemn worship: and in these days, 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 expressly or literally commanded, to be observed in the Christian Church, by the particular Precept of the fourth Commandment. For wilful 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 heavy 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 styleth 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 profaneness upon the Lord's-day, or upon any other day? For honest and sober recreation upon some part of the Holiday, is fare more remote from profaneness, 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 Dictates.    
B. 
Mr. Hooker, Eccles. Pol. lib. 5. Sect 70. hath these words: If it be demanded whether we observe these times (to wit, Holidays) 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 itself, which all Men confess to be God's Law, requireth in general, no less 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 perpetual homage, never to be dispensed withal, nor remitted: again, to require some other parts of time with as strict exaction, but for less continuance; and of the rest which were less arbitrary, to accept what the Church shall in due consideration consecrate voluntarily unto like religious uses.  
Of the first kind, among the jews, was the Sabbath-day: Of the second, those Feasts which are appointed in the Law of Moses. The Feast of Dedication, invented by the Church, standeth in the number of the last kind. The Moral Law requiring therefore a seventh part throughout the age of the whole world to be that way employed, although with Us the day be changed, in regard of a new revolution begun by our Saviour Christ: yet the same proportion of time continueth which was before; because in reference to the benefit of Creation, and now much more of Renovation thereunto added by Him, which was Prince of the World to come; we are bound to account the sanctification of one day in seven, a duty which God's immutable Law doth exact for ever.  
You see that in terms he agreeth, and jumpeth with the express Doctrine of our Church, in the Homily touching the perpetual morality of the fourth Commandment: We are bound (saith he) to account the sanctification of one day in seven, (which before he saith is now our Lord's-day) a duty which God's immutable Law doth exact for ever.  

Answ.  
Mr. H. in the passage aforesaid, delivereth nothing in substance differing from the Bishop.  
1 He saith, that God's natural Law requireth the sanctification of times in general: and he affirmeth the same concerning places, persons 
a Melanch. loc. come. in 3. Precept. & Steckel. Annot. ib. Sicut nullum certum locum, ita neque tempus certum, nominavit Deus in novo Testamento, sed haec reliquit Ecclesiae sta●uenda. pag. 58.  etc. But the sanctification of particular places, is required by no express special Law in the new Testament, but only by the equity or general Law of Nature, and the practice and example of holy people in ancient times.  
2 He affirmeth not, that the observation of the Lord's-day is commanded by special and express words of the fourth Commandment, for he acknowledgeth a general Law only, which can be no other but the natural Equity and Analogy of the fourth Commandment.    
B. 
Bishop Andrew's saith, etc. It hath ever been the Church's Doctrine, that Christ made an end of all Sabbaths by his Sabbath in the Grave: That Sabbath was the last of them. And that the Lord's-day presently came in place of it.  
The Lord's-day was by the Resurrection of Christ declared to be the Christians day: and from that very time (of Christ's Resurrection) it began to be celebrated as the Christian Man's Festival. For the Sabbath had reference to the old Creation, but in Christ we are a new Creature, a new Creation by him, and to have a new Sabbath, etc.  

Answ.  
1. If Christ (according to Bishop Andrew's) made an end of all Sabbaths, than he m●de an end of the Sabbath of the fourth Commandment. And from hence it is consequent, that the Sabbath of the fourth Commandment was not simply moral, or of the Law of Nature; for that which is such, is unchangeable and perpetual: and besides, the observation of the Lord's-day, cannot be enjoined by a Law or Commandment which is ceased.  
2 Bp. Andrew's saying, The Lord's-day was declared to be the Christians festival by the Resurrection of Christ, and was celebrated rather than any other Day, proveth, that the celebration thereof, was not grounded upon the special Law of the fourth Commandment (as this Dialogist hath formerly said) but upon our Saviour's Resurrection. Neither doth the learned Bishop teach, that it was grounded upon Christ's Resurrection as upon a Law: but according to the common vote of all Antiquity, his meaning must be, that our Saviour's Resurrection was a motive persuading and inducing the Christian Church to observe that day rather than any other.  
Lastly, by new Sabbath, the Bishop understandeth the Christian Sabbatisme, which is, ceasing and resting from the deeds of sin, especially upon the Lord's-day, and upon other Festival days which are devoted to godliness, and to Religious Offices.    
B. 
Bp. Andrew's in a catechetical Tractate delivereth these following: That the old Sabbath was no Ceremony. The day is changed, but no Ceremony proved. It were not wise to set a Ceremony in the midst of moral Precepts. The Law of Nature is the Image of GOD: Now in GOD there can be no Ceremony, etc. The Law of the Decalogue is totally of the Law of Nature.  
Now from the Premises we observe, what was the judgement of that learned Prelate, etc. He showeth plainly, that the Lord's-day coming in place of the old Sabbath-day, and so becoming our Sabbath-day, is by necessary consequence grounded upon the fourth Commandment, the Law whereof is perpetual, because naturally moral. So as hence I might frame this Argument: That day which comes in place of the old Sabbath, is commanded in the fourth Commandment: But the Lord's-day is come in place of the old Sabbath: Therefore it is commanded in the fourth Commandment.  

Answ.  
1. It is not certain to Us, that Bishop Andrew's was the Author of the Pattern of C●techeticall Doctrine, cited by the Objector: or if in his younger days, before he had throughly examined the Question of the Sabbath, he delivered the passage here mentioned, yet after his riper years, and when he was come to maturity of judgement, he hath not in any Tractate, published by himself, while he was living, or by some Reverend Bishops, after his decease, maintained the former Doctrine.  
And in very deed, he could not, in his riper years (being a man of great learning, and judgement, and throughly versed in Antiquity) maintain the same.  
For 1. It is apparently false, and repugnant to Scripture, and all Antiquity, that the fourth Commandment was entirely moral, and had no Ceremony in it. This is effectually proved by the Bishop, page 161. 163. etc. and all exceptions and objections to the contrary, are solved and cleared.  
2 It is an infallible Verity, that the Law of the fourth Commandment, in respect of one determinate weekly day, was temporary, and legally positive 
a Tertul. adv. jud. ca 4. Manifestum itaque est non aeternum, nec spiritale (Evangelicum) sed temporale fuisse praeceptum, quod quandoque cessaret. . Read the Bishop's Treatise, pag. 28. 29. 30. etc.  
3 Bishop Andrew's having said, The Lord's-Day presently came in place of the Old Sab. The rude Dialogist frameth this Argument following: 

That which comes in place of the Old Sabbath, is commanded in the fourth Commandment.  
But the Lord's-Day is come in place of the Old Sabbath.  
Therefore the Lord's-Day is commanded in the fourth Commandment.    
When the Bishop read this Argument, propounded with no little pride and ostentation by the Dialogue broacher, he admired the ignorance and stupidity of the Man. For the major Proposition, is so notoriously false and absurd, and refuted by so many instances, that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aiunt liberidem proprie significare membranam extrema, qua faetus vaccarum obtegitur: in qua & ipsa vestigia duntaxat oculorum apparent. , as blind as a Calves Kell, who cannot discern the rudity and falsity of it. As for example: The Sacrament of Baptism succeeded, and came in place of Circumcision: The Holy Eucharist in place of the Legal Passeover: Evangelicall Sacrifices in place of Legal and levitical: The Evangelicall Law, in place of Moses Law.  
If now one shall argue, Ergo, the Sacrament of Baptism, is commanded by the Old Law of Circumcision: and the Sacrament of the Lord's Supper, by the Old Law of the Legal Passeover, etc. shall he not declare himself to be void of common understanding?  
Although therefore the Lord's-Day came in place of the Old Sabbath day of the fourth Commandment; Yet it was not commanded or observed in the Christian Church, by authority of that Law: any more than Baptism is command by the Law of Circumcision.  
But now the contrary to that, which the Objector imagineth, may be concluded by this argument, namely:  
That day, which comes in place of the Old Sabbath Day, is not commanded by the Old Law, but by some other new Law: For these two days, differ in kind, the one being Legal, and the other Evangelicall; now even as that which is merely Legal, is not commanded by the Law of the Gospel, but by the Old Law: even so that which is merely Evangelicall, is not commanded by a precept of the Old Law:  
But the observation of the Lord's-Day, considered as a particular Holy day, grounded upon our Saviour's Resurrection, is merely Evangelicall, according to Brother B. himself 
a H. B. Law and Gospel reconcil. p. 51. That which gave it a stamp of divine institution, was the Lord's own act, in blessing and sanctifying this Lord's Day, with his blessed and glorious Resurrection. .  
Therefore the Observation of the Lord's-Day, is not commanded by the Old Law of the fourth Commandment.    
A. 
I remember the Treatiser confesseth, that the Apostles themselves at sometimes observed this Day as Acts 20.7. 1 Cor. 16.2. pag. 211.  B. 
At sometimes only? What? no oftener than he finds expressly mentioned? This is like him in Oxford, who in his Sermon said that the jews kept the Sabbath, but once in 40. years, during their abode in the wilderness. This he gathered, because he found it but once mentioned: but he might have found it twice, if he had looked well. So as this is a most beggarly kind of reasoning.  
How injurious an imputation is it to the Apostles, to say that they kept the Lord's-Day sometimes, when as they taught and commanded 
b This bold companion poureth out his own fancies, & takes that as granted, which is impossible to be proved. Zanch. the oper. Red pag. 610. Nullibi legimus Apostolos hoc cuipiam mandasse: tantum legimus quid soliti fuerint facere Apostoli & fideles eo die: Liberum igitur reliquerunt.  others to observe it weekly, as hath been noted; Did Christian People immediately after Christ's Ascension observe this weekly day, and did not the Apostles themselves? This is too grossly repugnant to good reason, to our Homily, and to the witnesses produced.  

Answ.  
1. The Bishop's words pag. 211. are, The Apostles themselves as sometimes observed this day, etc.  
Now the ingenuous Reader must consider the reason, why the Bishop spoke thus reservedly, which was: Theo. Brab. had objected against the Lord's-Day, that it could not be proved by Holy Scripture, that the Holy Apostles constantly observed the Lord's-Day, or that they commanded the observation thereof, two weeks, or one Month together in all Christian Churches.  
In answer to this Objection, the Bishop held it not sufficient to cry out, this is too grossly repugnant to good reason, and to the Homily, and to Doctor Andrew's, and it is impudent: but if he would speak to purpose, he must confirm his answer, by testimonies of Scripture.  
Now when he had searched with much diligence, he could find none such: Therefore he carried himself like himself, in affirming no more than he was, without qui●●ies and cavils, well able to prove. It's an easy matter, like a P●●-gun, to blurt out paper shot: but if one have to deal with an intelligent adversary, he shall be sure to come off with disgrace, if he make a noise only, and prove nothing.  
2 The Objector saith: that it is an injurious imputation to the Apostles, to say, that they kept the Lord's-Day sometimes, when as they had taught▪ Christian people immediately after Christ's Ascension to observe it generally in all Churches.  
Now in this assertion, there is:  
1 Petitio principii: for this Dictator, neither already hath, nor at any time hereafter will be able to demonstrate out of Holy Scripture, That the Apostles presently, and immediately after Christ's Ascension, commanded all Christian Churches to observe the Lord's-Day. For the Apostles themselves, and namely Saint Peter were not resolved of the cessation of all Legal Ceremonies presently after Christ's Ascension, Act. 10.14.  
2 Until the Conversion of the Gentiles, the Christian converts among the jews observed the Old Sabbath Day, and the Apostles joined with them in their Synagogues, preaching the Gospel to them upon that day, Acts 13.14. They came to Antioch, and went into the Synagogue on the Sabbath Day, and after the reading of the Law and the Prophets, the Rulers of the Synagogue said unto them, Ye men and brethren, if ye have any word of Exhortation for the People, say on, Chap. 16.13. and Chap. 17.2. And Paul, as his manner was, went in unto them, and three Sabbath Days reasoned with them out of the Scriptures.  
3 Saint Paul was not called to be an Apostle of the Gentiles, at the very instant of time of Christ's Ascension, and yet he was the first of all the Apostles, who in holy Scripture (above twenty years after Christ's Ascension) is reported to have preached the Gospel, and broken bread upon the Lord's Day, Acts 20.7. etc.    
A. 
These two witnesses (Bishop Andrew's, and Mr. Hooker) and these instances, I perceive, come full home to the Homily, and Dr. Andrew's calls the Lord's-Day our New Sabbath.  

Answ.  
I do earnestly entreat the impartial Reader to consider, that this Dialogue-former hath not one sound, or probable argument, in his whole Treatise, either to prove his own Tenet, or to confute his Adversary; His only colour is (and this may mislead a weak and improvident Reader) to wit, certain passages in the Homily, and in some modern Authors of our Nation, which according to outward sound of words may seem to favour him;  
Therefore it must be observed:  
1 The greatest Doctors 
a Aug. de Praed. sanct. c. 14. Quid opus est, ut eorum scrutemur opuscula, qui priusquam ista haeresis oriretur, non habuerunt necessitatem in hac difficili ad solvendum quaestione versati, quod procul dubio facerent, si respondere talibus cogerentur?  at sometimes, and before Errors and Heresies are openly defended, are not, neither can they be so circumspect in their writing, as to avoid all forms and expressions, all sentences and propositions, all and every Tenet, which in after times may yield advantage to the Adversaries of truth, but in Homilies, and Sermons especially, Divines use to speak more freely, and not to handle Questions Scholastically, or in a precise Doctrinal way.  
Before the Pelagian Heresy did arise, not only many Greek and Latin Fathers, but even great S. Augustine himself 
b August. d. Praed. Sanct. cap. 3. Neque enim fidem putavi Dei gratia praeveniri, ut per illam nobis daretur quod posceremus utiliter: nisi quia credere non possemus, si non praecederet praeconium veritatis: ut autem praedicato nobis Evangelio consentiremus nostrum esse proprium, & nobis ex nobis inesse arbitrabar: quem meum errorem, nonnulla opuscula mea satis indicant.  maintained some passages which savoured of Pelagianism: S. chrysostom 
c Chrys. in joh. Hom. 17. Hinc admoneri poss●mus, Deum suis in nos beneficiis, nostras non praevenire voluntates, sed à nobis incipiendum esse. Sed cum nos prompto, paratoque animo, ad suscipiendam gratiam exhibemus, tunc multas nobis offert salutis occasiones. Sixt. Senens. Bibl. lib. 5. Annot. 101. Dicendum cum Ani●no, Chrysostomum interdum naturae nostrae vires plus oequo extulisse, ex contentione disputandi eum Manichaeis & Gentilibus, qui hominem asserebant, vel natura malum, vel fati violentia ad peccatum compelli. Hieron. c. Ruffin. l. 2.  antequam in Alexandria, quasi daemonium meridianum Arius nasceretur, innocenter quaedam, & minus caute locuti sunt (Clemens Alexandrinus & alii.)  in some of his Homilies is very broad, in advancing the natural power of  to perform good works. But after that heretical spirits had vented their heterodoxal opinions: Then Divines became more circumspect, and wary; and they punctually, distinctly, and exactly propounded their Doctrine.  
I shall now crave leave to apply the former passage to the present occasion.  
Before there arose Controversy in our Church concerning the Sabbath, or at leastwise before the Controversy grew to an height, Divines spoke and writ more freely: and they were not always so cautelous and circumspect, as to foresee the evil construction which Adversaries of truth might make of their writing and speaking. But now when the Sabbatarian Heresy 
d Aug. d. bon. pe●sev. cap. 20. Didicimus singulas quasque Haereses intulisse Ecclesiae proprias quaestiones, contra quas diligentius defenderetur Scriptura Divina, quam si nulla talis necessitas cogeret.  for the necessary observation of the old Sabbath, and a fanatical opinion of some others for the observation of the Lord's-day in a more precise form than the very judaical Law itself obliged the jews to keep the old Sabbath: when, I say, these errors sprang up, and were defended with an high hand, and obtruded upon the Church, A necessity was cast upon us to examine all such Positions as were the grounds of such errors; and to examine all terms and forms of speaking, which were incident to the Question in hand.  
Now if upon evidence of truth we shall in some passages descent from some men of note, living in this Church before us, or use other terms in our writing or disputing: Nay, if we shall in some things have altered our own former opinion and forms of speaking 
e Cyprian. Ep. 〈◊〉 Quirin. Nec debere unumquemque pro eo quod semel imbiberat, & fervebat, pertinaciter congredi: sed si quid melius & utilius extiterit, libenter amplecti. Non enim vincimur quando offeruntur nobis melio●a. Aug. ●. Crescon. l. 3. c. 3. Sicut laudabile est, à vera sententia non amoveri, ita culpabile est in fals● persistere, quam nunquam tenere prima lau● est, secunda mutare: ut aut ex initio vera permaneat, aut mutata falsa, vera succedat. Aug. d. bon. persev. cap. 21. Propterea nunc facio libros, in quibus opuscula mea retractanda suscepi, ut nec meipsum in omnibus me secutum 〈◊〉 isse demonstrem. , we trust that godly Christians will not impute this unto us as an offence, but in their charity will judge us (as the ancient Church did Saint Augustine, to wit) that what we do in this kind, proceedeth from the care we have, in fair and perspicuous manner to maintain and defend Truth.  
In the last place our Reader must observe, That the Objector himself regardeth not the express or literal sense of the Book of Homilies; neither receiveth the same as the Doctrine of the Church of England, but only according to his own private interpretation; for in his Plea to an Appeal, traversed Dialogue wise, betwixt Asotus, Babylonius, and Orthodoxus, pag. 14. he declareth himself in manner following:  
The Appealer had affirmed, That if a person▪ justified, and consequently in the state of Grace, should commit any foul and malicious crime, to wit, Adultery 
a Aug. in joh. tr. 41. Crimen est peccatum grave, accusation & damnatione dignum. Cyprian. d. pudicit. Adulterium, fraus, homicidium, mortale crimen est. Bernard d. Precept. & Disp. c. 12. Adulterium quocunque modo, quocunque perpetres animo, turpe flagitium est, ac criminale peccatum. , etc. and should continue in that sin a Month, a Year, or for a longer time, acting the same again and again, or as often as opportunity served: That then such a person ceased to be justified, and in the state of Grace, until he had forsaken his sin; for no person can be justified and consequently be in the state of grace, unless he have remission 
b Chrys. d. Poen. Hom. 5. Remissio peccatorum fons salutis & poenitentiae munus. Poenitentia medicamentum est peccatum extinguens.  of his sin from God, Rom. 4.7. But there can be no remission of sin from God, unless a sinner 
c Amb. Ep. 76. Debet poenitentia prius damnare peccatum, ut gratia possit abolete. Tertul. d. Bapt. c. 10. Poenitentia an●ecedit, Remissio sequitur.  repent him of his sin, Acts 3.19. Luc. 13.5. & 24.47. and in offences of such quality as adultery is, there can be no sufficient repentance, unless the offender forsake his sin 
d Aug. lib. 50 hom. 2. Si etiam totum dares, & peccatum non desereres, teipsum desereres. Id. d. Eccles. Dogm. c. 54. Poenitentia vera est poenitenda non admittere. Idem d. Temp. Ser. 7. Ista est vera poenitentia, quando sic convertitur quis, ut non revertatur; quando sic poenitet, ut non repetat. Idem. de Civ. Dei. lib. 21. cap. 25. Non sunt membra Christi, qui se faciunt membra meretricis, nisi malum illud poenitendo esse destiterint, & ad hoc bonum reconciliatione redre●int Hier. Ep. ad Sabinian. Si peccato mortuifuerint, tunc eis remittetur 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 justify the wicked, Prov. 17.15. cannot himself justify any sinner continuing in his wickedness; and therefore every such sinner ceaseth to be justified, until he have repent and forsaken his sin.  
The Author of the Appeal (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 gloss upon the Homily, saying 
a Plea to the Appeal. lb. As neither the Church of England herself 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 Homilies of the Church of England, we subscribed unto them indeed: but not to the private sense, which every particular man may put upon them. Idem. Christ. Conf. & Compl. p●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 own 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 authentical; then we can see no reason, wherefore it may not be lawful 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, than it is undoubtedly true, that it was not the intent of the Homily to make the 4th Commandment a Precept of the Law of Nature; or a moral Precept purely, entirely, 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 mortal Father begets a mortal Son: So the immortal God can beget no Son, but he is immortal.  
Now it is impossible for the immortal 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 clear a proof, if any places of Scripture seem to be opposite, they are so only in sound, not in sense. , he cannot fall away totally, that is, die in his spiritual 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 he die a temporal death. For if God Almighty, being a Father of the regenerate, hath begotten all his sons, in nature like himself, and it is impossible for God Himself, either to dye, or to sin: Then it will likewise be impossible, for any Regenerate Persons to sin, in thought, word, or deed, they cannot at any time covet or lie, or transgress any Divine Law, neither can they dye a temporal Death.  
The learned Author of the Appeal, believeth that Br. B. was pleased to act Asotus his part (although he styled himself Orthodoxus) when he propounded the former Argument.  
For although it is true; that an immortal father, begetting a son of the same nature and substance with himself, every such natural son, must be immortal, like unto his natural 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, qu●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 affirm, that all such Persons as are the Sons of God, merely by his Voluntary Election, free gift, or by Creation, or Adoption, and so fare 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. do partake the essential, and natural proprieties and Attributes of God himself their heavenly Father. For Adam was the son of God by Creation, Luk. 3.38. And Infants baptised 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 mortal: and all Infants regenerate in Baptism are mortal, and many of these coming to years of discretion, by sin 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 Sacramento, qui sine dubio pertinerent ad vitam aeternam, regnumque caelorum, si continuo ex hac vita emigrarent, sinuntur crescere, & nonnulli etiam Apostatae sunt. , received in their Baptism.  
Prosper Aquitavicus 
b Prosp. ad artic. fals. impoes. 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 jesu, q●●sd●● relicta fide & ●●is moribus apostatare à Deo, & impiam Vitamin su●●versione finire, multis (quod dolendum est) probatur exemplis. Among those which are regenerate in Christ jesus, that some persons by forsaking faith and good manners fall away from God, and ●nd their wicked life in Apostasy, is proved, (the more is the pity) by many examples.    
A. 
Sir you have abundantly satisfied me in this point, and, I suppose, every Rational man, and true bred son of the Church of England: and surely I wonder so learned a man should commit so foul an error, as not to search better into the Doctrine of our Church, so clearly expressed in the Homily.  

Answ.  
In the Bishop's Epistle prefixed to this Treatise, and in the precedent examination of the Objections out of the book of Homilies, the judicious Reader will observe this former babble of Br. Asotus, fully confuted, both by the express words of our Statute Law, and also by many other weighty arguments and authorities.    
B. 
You need not wonder at it, we have all known him to do as great a matter as that: for was not his hand to the approbation of a Book in print, (though afterwards called in by Sovereign authority) which contains, and maintains many, sundry Tenets both Pelagian and Popish, flat against the clear Doctrines of our Church: and whereby he hath as yet made no public recantation, to remove the scandal from the Church of England, and to satisfy so high an offence given.  

Answ.  
One H. B. some few years past, vented an envious and illiterate Pamphlet, against the Author of the Appeal, and against his Approver, 
H. B. Plea to an Appeal. Pres. to the Reader.  accusing them, that they avow, approve, and stiffly maintain gross and grievous heresies, devised by the Devil:  
The principal, and most notorious of all the rest, he makes the Appealer's Tenet concerning the loss of faith and justification: which one heresy (saith he) overthroweth the whole tenure & truth of the Gospel: it turneth upside down the very foundation of our salvation, it reviveth directly in part, & by consequence altogether, that wicked Heresy of the Pelagians.  
The Appealer in the Treatise, (which. H. B. entertaineth with such foul language) affirmeth, that it seemed to him; A justified person, by committing foul and wilful sin, might really fall away from grace, and cease to be justified.  
The 16. Article of our Church's Doctrine, and the words of our Homilies 
a The first and second part of the Sermon of falling from God, pag. 54. and pag. 57  seemed to him, to maintain this position: and Saint Augustine, and his followers were of this judgement.  
H. B. after much prating and ignorant disputing, coming at length to Saint Augustine, saith as followeth: Saint Augustine is so copious in this point of perseverance (to wit, that justified persons cannot fall away from grace, either totally or finally) that I marvel that any man, who hath read St. Aug. of these points, would ever meddle with him in this matter, to wrest one mangled testimony, against so many pregnant proofs of truth.  
Now Br. B. was forced to this desperate assertion, because otherwise he must have been proclaimed a malicious Calumniator, in accusing the Appealer of Pelagianism, and devilish Heresy.  
For Saint Augustine was a professed Adversary to the Pelagians, and to all their devilish Heresies, and therefore if this most learned, and godly Father in his disputations against Pelagians, and their Adheres, expressly and constantly maintained, that some regenerate and justified Persons might really fall away from saving and justifying grace; than it is certain that the said Tenet is not Pelagian.  

Saint Augustine's Positions concerning the former question.  
First, this Holy Father distinguished justified Persons, into two kinds or sorts, to wit:  
1 Some of them are God's Children according to his secret and eternal Predestination 
a Aug. de Corrept. & great. ca 9 In illa praedestinatione sunt filii ejus, nondum nati sunt filii ejus. .  
2 Some justified persons are his Children, propter susceptam temporaliter gratiam, because for a time only, (namely during their perseverance,) they 
b 
Ib. c. 8. Mirandun est quidem, etc. quod filiis suis Deus quibusdam, quos regeneravit in Christo, quibus fidem, spem dilectionem dedit, non dat perseveratiam.  
Ib. ca 9 Filiis suis non praedestinatis, Deus perseverantiam non dedit.   are partakers of divine grace.  
The first of these are God's sons, because according to his eternal purpose they are predestinate to the final receiving the inheritance prepared for his Children.  
The Temporary are not his Children according to his eternal prescience 
c Aug. Ib. Non illos dicit filios praescientia Dei. Prosp. ad artic. fals. impoes. sent. 7. , and because he forseeth they shall not finally persevere, and obtain the Crown of everlasting glory.  
Secondly, St. Aug. affirmeth of both these sons, the Temporary, as well as the Perseverant 
d Aug. de Bon. persev. ca 8. Vtrique vocati fuerunt, & vocantem secuti: utrique ex impiis justificati, & per lavachrum regenerationis utrique renovati. Id. de Cor. & great. ca 6. Si auten jam regeneratus & justificatus in malan vitam sua voluntate relabitur, certe ille non potest dicere, non accepi, quia acceptam gratiam Dei, suo in malum libero amisit arbitrio Prosp. ad artic. fals. impoes ca 7. , that they were called of GOD, and they followed or obeyed his calling; Vtrique ex impiis justificati, both of them being naturally impious, were justified, and regenerate or renewed by the laver of Regeneration.  
Thirdly, he teacheth, that the temporary, during the time of their perseverance, were endued with faith working by Charity 
a Aug. de cor. & gra. ca 6. fidem quae per dilectionem operatur. Ib. c. 8. came qua Christiane viverent dilectionem dedit. Ib. c. 13. In fide quae per dilectionem operatur incipere vivere. : Acceperunt fidem quae per dilectionem operatur: They had received faith working by Charity: They lived justly, and faithfully for a time 
b Ca 8. cum fideliter & pie viverent cum coluerunt bona fide. , They lived piously with hope of immortality, not foiling their Conscience with foul crimes 
c Id. de Civ. Dei. li. 11. c. 12. Quos videmus just & pie vivere cum spe futurae immortalitatis, sine crimine vastante conscientiam. : They heard the voice of Christ, and obeyed it 
d Id. in joh. tr. 45. quamdiu recte sapiunt, audiunt vocem Christi. : Lastly, during the time of their perseverance, Non simulaverunt justitiam, They played not the Hypocrites, neither was their righteousness feigned 
e Id. d. cor. & gra. c. 9 Deum coluerunt bona fide. c. 8. .  
Fourthly, St. Augustine his Tenet was, that justified and regenerate persons of both kinds have fallen away, and possibly they may fall away from justificant grace. The Predestinate may fall away for a time, but so, as they shall undoubtedly by Repentance, and forsaking their sin, recover 
f Aug. the civ. Dei. li. 17. c. 8 c. Faust. Manich. li. 21 c. 81 & 88 d. Doctr. Christ. li. 3. ca 21. In Psa. 126. In johan. tr. 66. & tr. 103. d. Bapt. c. Don. li. 1. c. 11. d. cor. & gra. c. 6. & 7. & 8. & 13. Ad art. fals. impoes. art. 13. Hypognost. li. 6. ca 7. Novimus aliquos etiam perfectos ex labore multorum annorum prolapsos in ultimo vitae suae & perisse. .  
The non predestinate do fall away in such manner, as that they either perish in the act of their sin, or if they live, they fall into hardness of heart, and are never renewed by repentance.  
Fifthly his Doctrine is, that if the Temporary and none perseverant had been taken out of this life by temporal death, before their Apostasy, they must undoubtedly have been saved.  
But God Almighty, foreseeing their voluntary Apostasy, permitted them to prolong their days in this present evil world, until 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. add 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 cadent, in eisdem periculis vita productiore teneantur, quis cognovit sensum Domini? Ib. Curio 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 voca●●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 Orthodoxal Father (according to the Tenure of holy Scripture) constantly taught, that Light and Darkness, Christ and Belial, Righteousness and Unrighteousness, cannot cohabit at one time in one and the same subject: and consequently, that foul and wilful 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, until by repentance they forsake that sin, 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. .  
Covetousness is the root of all evil, and Charity is the root of all good, and these twain simul esse non possunt, cannot be together 
c Id. lib. Quinquag. Hom. Hom. 8. .  
Lastly, upon the former ground, he deterreth faithful 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. d●nendac. ad. Consent. c. 6. & d. Civ. Dei. li. 1. c. 17. etc. 26. Euchirid. ad Laurent. ca 70. & d. patiented. c. 13. ad Gaudent. c. 18. etc. 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 envy or malice with his Neighbour; or be a Schismatic in the Church, and a Rebel in the Common wealth: or if he deny the Faith in time of Persecution; or to prevent worldly misery he shall murder himself: he neither falleth totally nor finally from grace; he sinneth not unto death 
e H. B. Plea to an Appeal. pag. 16. & 17. & 23. & 33. , his faith remains entire without diminution: it faileth not, no, not in the degrees: and if any places of Scripture seem to be opposite, they are so only 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 peril of man's falling into sin, (he being overcome by temptation:) no person ordinarily, or without special revelation, during his mortal life, which is a warfare on earth, can be infallibly certain of his own final 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 work out his salvation with fear and trembling, hath reserved the knowledge hereof in his own secret Counsel 
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 profect●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, incert●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 ●st elatio, ut etiam per Sathanae angelum, he extolleretur tantus collaphiza●etur Apostolus. Id: in Psal. 41. Novi quia justitia Dei manet, utrum autem mea maneat, nescio. Ter●et enim●me Apostolus dicens: dui putat se stare, videat ne cadat. Prosper. d. voc. Ge●t. lib. 2. cap. 37. De nullo, ante ipsius finem, pronunciari potest, quod in electorum gloria sit futurus, ut perseverantem humilitatem utilis metus servet, & qui star, videat ne cadat. .  
Conclus. It is evident by the former Positions of S. Augustine, that his constant and express Tenet in his Confutation of the Pelagians, was: That some persons really justified, might afterwards be overcome by temptations, and fall away from saving and justificant grace.  
And therefore H. B. is mendacious in accusing the Appealer of Popery, and Pelagian Heresy: for we trust, he will not honour the Papals so much, as to make S. Augustine one of theirs. And that cannot in any charitable construction be a Pelagian Heresy, which S. Augustine, the grand Adversary of those Heretics, in his Answers and Confutations constantly maintained against them.     
B. 
Yea, instead of recantation, I myself have heard him in open Court speak against both justification; that a Man might be justified to day, and damned to morrow; and against election of some to eternal life; and against the sanctification of the Sabbath; saying, I say there is no sanctification of the Sabbath, but Rest, Rest only. And therefore cease to wonder that this man should be so fearless, either privily to undermine, or apertly to oppugn the express Doctrines of our Church.  

Answ.  
1. It was the Tenet of S. Augustine 
a Aug. d. Prad. Sanct. cap. 14. , and of the faithful in his days, that if a just person forsake his righteousness, in qua diu vixit, wherein he hath lived long, and shall departed this life in wickedness, in qua non unum annum, sed unum diem duxerit, wherein he continued not one year, but one day, in poenas iniquis debitas hinc iturum, he shall pass from hence into eternal punishment due to the wicked. Huic perspicuae veritati (saith Saint Augustine) quis fidelium contradicit? what faithful Christian contradicts this evident or perspicuous verity?  
Now if the former doctrine was maintained for Catholic and Orthodoxal, in Saint Augustine's days, than he, who saith, a man may be justified to day, and be in peril of damnation the next day 
b D. Overall. Confer. Hampt. Court. p 41. Whosoever (though before justified) did commit any grievous sin, as Adultery, Murder, Treason, and the like, did become ipso facto, subject to God's wrath, & guilty of damnation or were in state of damnation quo ad praesentem justitiam, until they did repent. Against which doctrine (he said) some had opposed, teaching: That all such persons as were once truly justified, although after, they fell into never so grievous sins, yet remained still just, 〈◊〉 in the state of justification, before they actually repent of these sins: Yea, and although they never repent of them, through forgetfulness, or sudden death, yet they should be saved w thou't Repentance. , hath delivered nothing savouring of Pelagianism, or repugnant to sound Doctrine, in the Article of justification.  
2 Br. B. is false in saying, he hath heard his Adversary in open Court speak against God's Election; for the Bishop firmly believeth; That God hath freely (without any merit of their own) in his mere bounty and love, for the merit of Christ, elected all those to eternal life, which shall be glorified in the world to come.  
3 The Bishop truly affirmed, pag. 143. That the fourth Commandment of the Decalogue, according to the literal sense thereof; enjoined not such spiritual, and Evangelicall duties, as Theop. Br. mentioned in his Objection; to wit, preaching of Christ crucified, and raised from the dead: Prayer to God the Father in the name of Christ: receiving Baptism, and the Holy Eucharist: But he maintaineth that the equity of the fourth Commandment, together with the Evangelicall Law, requireth not only rest from secular labour and negotiation, but also the performance of spiritual and evangelical duties, upon the Lord's-Day, and upon other Holy days and times, devoted by the Church to the service of Christ, pag. 143.    
A. 
The Adversary in his Book doth much except against, and cannot endure, that the Lord's-Day should be called the Sabbath Day. And I remember one passage in it, wherein he bequarrelleth. H. B. for saying, that the ancient Fathers did ever and usually call it the Sabbath Day.  B. 
Concerning that I have spoken with H. B. and he saith he will answer and make good, what he hath said against his Adversary. And howsoever those words indeed, ever and usually, might give Advantage to the Adversary to carp, yet being rightly understood, they may pass currant enough; for by ever, usually, he meant that all the ancient Fathers, although they distinguish between the Lord's-Day, and the jews Sabbath Day, yet they ever took and observed the Lord's-Day instead of the Old Sabbath, and ever used it for the Rest day or Sabbath of Christians.  

Answ.  
1. The Bishop's words, pag. 201. are: I have diligently searched into Antiquity, and observed in the Fathers, their forms of speech, when they treat of the Lord's-Day: and I find it fare differing from the usual language of the Fathers, to style the Lord's-Day the Sabbath Day; And they by the name Sabbath either understand the Old Legal Sabbath taken away by Christ, Or the mystical and spiritual Sabbath, which was tiped and represented by the Sabbath of the fourth Commandment.  
2 In the former passage the Bishop speaketh not of modern writers, neither hath he denied, that any of these, (especially here in England,) have styled the Lord's-Day, by the name of Sabbath, or Christian Sabbath: for his assertion, was only concerning the Ancient Fathers 
a Igna. ad Magnes. post Sabbatum, omnis Christi amator. dominicam celebret diem, etc. Orig. in Exod hom. 7. In nostra dominica, semper pluit Manna, in Sabbato non pluit. Clemens Apost. Constit. li. 7. ca 24. Sabbatum & Dominicum, festos dies agite: quod ille quidem dies recordatio sit fabricationis mundi: hic vero Resurrectionis. Athanas. Epist. ad Marcel. Si psallere vis in Sabbato, habes Psalm. 91. Vis gratias agere in dominico, habes psal. 23. Ambros. d. sacram. lib. 4. cap. 6. Greg Nyssen. orat. d. castigat. August. Epist. 86. Hilar. Prologue. in Psalm. Socrat. hist. Eccl. lib. 6. cap. 8. Tripertit. hist. lib. 1. cap. 9 : And therefore Br. B. fighteth with his own shadow, when he produceth modern authorities, to confirm that, which concerneth not the point in question.  
3 The Bishop, pag. 205. makes clear ostension, that H. B. had falsified three places of Saint Augustine: And (to prove himself an impudent Prevaricator) he had foisted in these words, Hoc est Dominicum, into Saint Augustine's very text. Contra Adimant. Manich. Cap. 15.  
4 This Br. B. for his last refuge, propoundeth a miserable and ridiculous argument: to wit, The Fathers observed the Lord's-Day in stead of the Old Sabbath: Ergo, they ever, and usually, called the same, the Sabbath Day.  
This argument may be paralleled with one like unto it: The ancient Fathers observed the Sacrament of Baptism instead of Circumcision: Ergo, the Ancient Fathers did ever usually style the Sacrament of Baptism, by the name of Circumcision.    
B. 
Saint Augustine d. temp. Ser. 251. affirmeth: That the Holy Doctors of the Church have decreed to transfer all the glory of the judaical Sabbath, or Sabbatisme unto the Lord's-Day, etc. We must observe the same from evening to evening, etc. that being sequestered from Rural works, and from all business, we may be vacant only for the worship of God: Thus we duly sanctify the Sabbath of the Lord, etc. You see he speaketh this not as his own particular opinion, but as it was the Tenet of the whole Catholic Church, so as the whole ancient Catholic Church did not only observe, but call the Lord's-Day the Sabbath, etc.  

Answ.  
1 This Sermon seemeth to be none of Saint Augustine's, as appeareth by the stile: Nolite in Ecclesia verbosari, In Ecclesia garriunt & verbosantur. Cogunt Presbyterum ut abbreviat Missam.  
2 The Author of this Sermon, requireth the same Vacancy and sanctity, upon the Birth days of Sa●nts as he doth upon the Lord's-Day 
b Idcirco, fratres mei, non sit vobis molestum, in Dominicis diebus, & in natalitiis Sanctorum, divino studere cultui. .  
3 He affirmeth that the Holy Doctors of the Church translated the glory of the judaical Sabbath, upon the Lord's-Day 
c Ideo Sancti Doctores Ecclesiae, decreverunt omnem gloriam Iudaici Sabbatismi in illam transfer, etc. : And therefore he could not, without contradiction, ground the Observation of the Lord's-Day, upon the letter or express words of the fourth Commandment.  
4 He makes the Sabbath of the fourth Commandment and the Lord's-Day, two distinct, and divers days of the week; and when he saith, sic quoque rite sanctificamus Sabbatum Domini, etc. He useth the word Sabbath in a mystical and analogical sense, and not in a Legal, or literal signification.  
5 It is an untruth, that Saint Augustine 
d Aug. ad Ascllic. Epist. 200. Cum quisque isto modo fuerit verus germanusque Christianus, utrum etiam judaeus aut Israelita dicendus sit merito quaeritur? Quod quidem si non in carne, sed spiritu hoc esse intelligitur, non debet ipsum nomen sibi imponere, sed spiritali intelligentia retinere, ne propter ambiguitatem vocabuli, quam non discernit quotidiana locutio, illud profiteri videatur, quod est inimicum nomini Christiano. Non debemus consuetudinem sermonis humani inepta loquacitate confundere, etc. inepta insolentia, & si dici potest, imperita scientia.  makes it the common stile of the Catholic Church, to call the Lord's-Day the Sabbath: for he was so far, either himself from styling the Lord's-Day the Sabbath, in a proper or ordinary course of speaking; or from approving this form of speech in others, that he holdeth it inept and insolent to give judaical names and Appellations, to Persons or things, which are Christian or Evangelicall: and he gives a reason hereof, because by such ambiguous forms of speaking, a Christian might seem to profess that which is repugnant to true Christianity.    
B. 
Hilary. Prologue. in Psal. Though in the seventh day of the week both the name and observance of the Sabbath be established: yet we on the eighth day, which also is the first, do enjoy the festivity of the perfect Sabbath.  

Answ.  
The Question is not; Whether the Ancient Fathers have at any time styled the Lord's-day, a Sabbath, in a mystical and spiritual sense, that is, a day wherein Christian people ought to abstain from sin. For in this sense they have styled every day of the Week 
b Clem. Alex. storm. l. 5. c. ●. Qui perfectus est ratione, operibus, cogitationibus, perpetuo haerens verbo Deo, naturali nostro Domino, semper agit dies Domini, & nunquam non habet Dominicum. Tert. c. jud. c. 4. Vnde intelligimus magis Sabbatizare nos ab omni opere servili semper debere, & non tantum septimo quoque die, sed per omne tempus. Chrys. in Mat. ho. 40. Quid Sabbato opus est illi, qui per totam vitam agit solennitatem? qui peccatorum immunis, virtutes observat, & colit? , wherein Christians rest from sin, a Sabbath, pag. 203, 204.  
But whether the Fathers did ever and usually name the Lord's-day the Sabbath of the fourth Commandment in a proper and literal sense; The Bishop hath proved the Negative, with so many pregnant testimonies of the Fathers, pag. 202. that no reasonable person can take any just exception.    
A. 
Dr. Wh. denies that Christ upon the day of his Resurrection rested from the work of Redemption.  B. 
I conferred with H. B. about this, because it much concerns him to quit this Question; seeing on Christ's resting on that day, he grounds the Sabbatisme of it, as agreeable to the fourth Commandment: And in my judgement, if he can evince and clear it, it will prove unanswerable.  
And he tells me, that he hath in two several Treatises in Latin 
a Maintaining your own principles, that the fourth Commandment is purely & simply moral, and of the Law of Nature, it will be impossible for you, either in English or in Latin, to solve Theoph. Brab. his Objections.  against Theophilus Brab. fully cleared it, and removed all Objections and Cavillations, that either Theophilus Brabourne, or Francis White, have or can bring to the contrary; and he purposeth to do the like to D. Wh.  
And he made it very clear to me, that Christ's rest from the work of Redemption from sin on the Cross, and from death in the Grave (which was a branch of that work) began not till his Resurrection; as for his Ascension, that was into the place of rest, but his Resurrection was into the state of rest.  

The Bishop's words are: Christ was in action on that day: but the word labour, is of Br. B. his own coining.  As for D. Wh. his Objection with Theophilus Brabourne, That Christ laboured on that day, H. B. shows it to be absurd and ridiculous, seeing Christ arose with a body glorified, and impassable: So as his actions that day could not be called a labour, that thereby the new Sabbath should be broken.  

Answ.  
1. Our Saviour began his Rest from those works of Redemption, by which he made payment of a price by his blood for our sins 
c Liturg. didst give thine only Son JESUS CHRIST to suffer death upon the Cross for our redemption, who made there by his own oblation of himself once offered, a full, perfect, and sufficient Sacrifice, oblation & satisfaction for the sins of the whole world, etc. Ordering of Priests: after he had made perfect our redemption by his death, etc. , upon the latter part of Goodfriday, immediately upon his saying Consummatum est, and giving up the ghost, john 19.30. Heb. 10.14. Then he continued in his Grave and Bed of rest the Sabbath-day following: upon the Sunday he began his operations of Application of the fruit and benefit of his Passion: and he did no more rest or cease from those actions upon Sunday, than he did forty days after.  
2 Christ rested as fully upon the Monday, Tuesday, and upon every day following the day of his Resurrection, from all his afflictive and satisfactory▪ Passions, as he did upon the Sunday. If therefore it were granted that Christ began his Rest upon Sunday, it must be confessed, that he continued his Rest and Cessation from Redemptive actions every day after: and so the Sunday was not the only day or time of his Rest.  
And if it shall be further objected, that even as notwithstanding the Lord God ceased, and rested from the work of prime Creation, on every day of the week following, as much as he did on the first Sabbath; yet the seventh day was made the Sabbath, because the Lord on that day began his Rest: Therefore because Christ began his rest upon Sunday, the same must be the Christian Sabbath of the fourth Commandment.  
Our answer is, that God's resting or ceasing from the work of Creation, did not ordain the Seventh day of the Week to be the Sabbath day 
a Walaeus d. Sab. c. 7. Deus in creatione rerum quievit die septimo: sed nisi Deus hanc suam quietem in exemplum adduxisset et praecepto confirmasset, nunquam ecclesia Vet. Testamenti ad ejus hebdomadalem observationeni fuisset divinitus obligata. Quemadmodu etiam de die Paschatis & Pentecostes, qui Dei singularibus beneficiis sunt consecrati, judicandum est eos non nisi propter Dei accedens mandatum, in veteri Testamento necessario fuisse observandos. : for it was God's express Commandment and Law which did this, and his Rest was only a Motive (and that merely in his own good pleasure) of sanctifying that particular Day.  
But now concerning the Lord's-day, we find no such express and particular divine Law or Commandment in holy Scripture; and therefore Christ's resting from all his Penal sufferings, upon the day of his Resurrection, cannot make that day of the week a particular Sabbath-day of divine institution, unless some such express divine Law as the jews received for their Sabbath, can be produced.  
But if the Objector will obstinately contend, that the Resurrection of Christ in itself containeth a Mandatory Law to observe the Lord's-day, let him first deliver a true definition of a Law, and then prove that the said definition belongs to the Resurrection of Christ.  
A Law (say the jurists) is a Precept of a Superior being in authority, containing a Rule or Measure of things to be done, or not to be done.  
But neither this, nor any other true definition of a Law 
b Aquin. 1.2. q. 90. ar. 4. Lex nihil aliud est quam quaedam rationis ordinatio ad bonum commune, ab eo qui curam communitatis habet, ordinata. Salas d. leg. Lex est quod Rex vel Respublica jubet, verbo, vel scripto, ab eo qui curam communitatis habet premulgata. , or of a Commandment, agrees to the Resurrection of Christ.  
Therefore the Resurrection of Christ may be a motive or cause impulsive, inducing the Church to make a Law, but it is not of itself any formal Law.  
And if our Saviour's Resurrection hath the force of a Law to ordain the day on which he rose, to be the Sabbath of the fourth Commandment. We can observe no reason, why the day of his Ascension 
b Walaeus d. Sabb. pa. 158. Quod affertur Christum eo die resurrexisse, ac proinde eundem ad cultum suum, Resurrectione sua consecrasse, necessarium argumentum non habet. Quia Christus diem jovis suo in coelos ascensu consecravit, nec propterea tamen sequitur, eum singulis septimanis, in memoriam ascensus ejus esse observandum: Nam licet haec Christi resurrectio argumentum praebuerit Ecclesiae Apostolicae, ut hunc diem caeteris ad habendos conventus praeferret: Non tamen sequitur Christum hoc suo facto eundem diem in eum sinem instituisse.  on which he entered into his eternal Rest, should not likewise have the force of a Law, to ordain Thursday to be a Christian Sabbath: because if our Saviour's beginning to rest shall make a Sabbath: certainly the perfecting of his Rest should much more do the like.  
3 This Objector falsifieth the Bishop's words foisting in the word Labour, instead of the word Action, and then he brays in his rude tone, absurd and ridiculous.  
But every reasonable Creature knows there may be action without labour, as appeareth in the actions of God Almighty 
c Aug. d. Civ. ●●. lib. 12. cap. 17 Non itaque in ejus vacatione cogitetur ignavia, desidia, inertia: sicut nec in ejus opere, labour, conatus, industria. Novit quiescens agere, & agens quiese ere. ; and in the actions of the blessed Angels, and of the glorified Saints in Heaven. And therefore bold B. is a false brother, in corrupting and perverting the Bishop's form of words; and the Bishop's assertion is most true, That our Saviour having finished all sorrow and labour upon his Passion-day: He was in action upon his Resurrection day: and he was in Action likewise forty days after.    
B. 
Lest neither the Church of England in her public Doctrine, nor the pious works of her grave and learned Sons may perhaps satisfy the adversary's importunity; yet I hope the writings of his more pious, and no less learned Brother, D. john White (and those also both republished and vindicated by Fran. White from the Jesuits Calumnies, White died black, etc.) will a little qualify him.  
How D. john White doth not only call the Lord's-day the Sabbath-day, as once, Sect. 38. 1. and twice, Sect. 43. digress. 46. 6. But he also condemns all profane sports and recreations on that day, and among the rest Dancing for one. And for this he allegeth the example of the Papists, as the most notorious Sabbath-breakers in this kind.  A. 
Doth he so Sir? This seems strange to me, that so great a Clerk as Fran. White should so far forget himself, as not to remember what his Brother hath writ; Surely if it be so, it will be a calling-card, and no small disgrace to his Lp. when so worthy and reverend a Brother shall be brought as a witness against him. But I pray you, for my better satisfaction, relate to me the very passages and words of D. john White.  B. 
I will, in digress. 46. the Title whereof is, Naming certain points of the Popish religion, which directly tend to the maintenance of open sin, and liberty of life: now among many foul and profane practices (as he calls them) this he notes for one, namely, the profanation of the Sabbath, in these words: That they hold it lawful on the Sabbath-day to follow Suits, Travel, Hunt, Dance, keep Fairs, and such like. This is that hath made Papists the most notorious Sabbath-breakers that live.  
And Sect. 38. n. 1. He saith: Let it be observed if all disorders be not most in those parts among Us, where the people is most Popeholy, etc. And for mine own part, having spent much of my time among them, this I have found, that in all excess of sin, Papists have been the Ringleaders in riotous Companies, in drunken meetings, in seditious assemblies and practices, in profaning the Sabbath, in quarrels and brawls, in Stageplays, Green's. Alice, and all Heathenish customs, etc. Thus this reverend Divine Candore notabilis ipso, whom all the jesuitical smoke out of the bottomless pit cannot besmear or besmudge, or dye black with all their black mouthed obloquys.  A. 
Surely these are very pregnant passages. And it makes me tremble to think, and amazeth me, How one White is so contrary to another: As also how the Libertinism dispensed with now a days on the Sabbath, tendeth to bring Us Protestants to be like to the Papists, in their profane times, in taking up their Heathenish, savage, and barbarous manners and customs.  

Answ.  
This rude Dialogist hath a Palsy in his brain, which causeth him to tremble: For the matter itself affordeth no occasion of any such passion.  
For there is not any contradiction, between the two brethren in their Doctrine: For the one brother called the Lord's-Day, the Sabbath in a mystical sense: And the other brother saith, it is not the Sabbath of the fourth Commandment, in a literal and proper sense. One brother condemneth Papists for using profane, ungodly, savage, and heathenish pastimes upon the Lord's-Day: The other Brother maintaineth that some kind of pastime and recreation, namely such as is not Vicious, either in form, or quality, or in Circumstance, may be lawfully used, upon the Lordsday.  
But the Objector (as his manner is) wasteth many words, but avoideth, and declineth the true state of the question.    
B. 
Me thinks the very reading of the fourth Commandment every, Lord's-Day might stop his mouth: saving that he hath found out many inventions to elude the nature and property of this Commandment, as pag. 158. 159. etc. which I hope H. B. will meet withal.  

Answ.  
It was one of Theoph. Brabourn's arguments ad hominem, to prove, that we are to observe the literal Sabbath of the fourth Commandment, because this Commandment is read in the Church every holy day, and after the reading thereof, we beseech God to incline our hearts to keep that Law. For that Commandment enjoined the observation, of the seventh day Sabbath, to wit the same Sabbath, which the Old Testamen established, and the jews observed.  
Now this argument being popular, and plausible. The Bishop is persuaded, he did good service, in solving the same upon true grounds. And because this Objector is not able (holding his own Principles) to give any solution, or satisfactory answer to it: He should not like the Dog in the manger, have barked against others, and done nothing himself.    
B. 
The twentieth Injunction of Queen Elizabeth, He also perverteth, whiles he confoundeth the Lord's-Day with other Holy days, which the Injunction doth clearly distinguish: for that liberty, which it dispenseth with, touching work in Harvest time, is not spoken of the Lord's-Day, or Holy day, as is there called and set alone by itself: but of Holy and festival days only of humane institution.  A. 
I thank you for this observation.  

Answ.  
In which words doth the Injunction clearly distinguish the Sunday from the other Holy days, in respect of labour in Harvest? bold Br. B. cease to prate and outface, and prove what you say: otherwise none will credit you, but Goslings of your own brooding.  
1 The Queen's Injunction speaketh in general, of all holy days in the year, and it setteth down no difference between Sunday, and the other Holy days, concerning working in Harvest.  
2. Queen Elizabeth's Injunction, was taken Verbatim out of an Injunction of the same quality of King Edward the sixth, which was grounded upon the Statute, Quinto & Sexto, of Edward the sixth.  
Now in this Statute,  
1 The Sunday is made one of the ordinary Holy days of the year. All the days hereafter mentioned, shall be kept, and commanded to be kept Holy days, and none other: that is to say, all Sundays in the year, the days of the feast of Circumcision, Epiphany, etc.  
2 In this Statute, no special privilege (for abstinence from necessary labour) is given it more than the rest Statute Edward sixth, provided always, and it is enacted by the authority aforesaid, it shall be lawful to every husbandman, labourer, fisherman, etc. upon the Holy days aforesaid in harvest, or at any other time of the year, when necessity shall require, to labour, ride, fish, or work any kind of work, at their free wills and pleasure, any thing in this act to the contrary in any wise notwithstanding.  
3 In our present Liturgy, the Sunday is ranked among the other Holy days, in these words: These to be observed for Holy days, and none other: That is to say all Sundays in the year: the days of the feast of the Circumcision of our Lord jesus Christ: of the Epiphanie: of the Purification of the blessed Virgin, etc.  
4 The Homily formerly cited by the Objector, granteth liberty to people to exercise some labour on the Sunday in time of great necessity: and Queen Elizabeth's Injunction (agreeing with ancient Imperial Laws 
a Cod. justinian. li. 3. Tit. 12. §. 3. Constant. A. Elpidio. Omnes judices, urbanaeque plebes, & cunctarum artium officia venerabili die solis quiescant. Ruri tamen positi agrorum culturae libere libenterque inserviant: quoniam frequenter evenit ut non aptius alio die frumenta sulcis, aut vineae scrobibus mandentur, ne occasione momenti, pereat commoditas caelesti provisione concessa. ) specifieth one kind of bodily labour, to wit, working in harvest. Therefore the Homily by labour understands not only bodily works of absolute necessity, such as are mentioned by the Objector, to wit, about scare-fires, and invasion of enemies: but all labour in general which is of urgent necessity, and which was not in those times prohibited by Civil or Ecclesiastical Law.    
A. 
I am occasioned to ask your judgement of those passages of his touching Recreations on that day, in which argument, he hath spent many leaves.  B. 
But without any good fruit. And as his discourses are hereupon large, so they require a large refutation, which I hope. H. B. will perform.  
He distinguisheth Recreations into two sorts: 1. Honest and Lawful; 2. Vicious and unlawful, etc.  
I note his pitiful enterferings, by equivocations, contradictions 
b Let the judicious Reader examine, by what Arguments, this blundering beast confirms his rude accusation. , and the artifice of his purest natural wit, in spinning a curious web of so fine a thread, as wherewith, though he may think to cover himself, yet it is pervious, and penetrable to every eye.  

Answ.  
Whosoever shall read the Treatise with impartial judgement, will perceive that the Bishop in his Doctrine concerning Recreations, hath proceeded plainly, distinctly, and without equivocations or contradictions.  
For. 1. He delivereth a definition of Recreation in general, out of approved Authors, pag. 229.  
2 He divideth Recreations into two kinds, to wit, into honest, and lawful, and into such as are vicious, and unlawful.  
3 He defines these two species of Recreations, approving the first kind, if they be used in due time, and with due circumstances: and condemning the latter upon all days and seasons.  
But it seems this son if confusion is offended, because the Bishop's Treatise concerning Recreations is so clear, and exact, that he can find no defective passage in it, on which he might fasten his envious jaws.    
B. 
If I might be bold 
a You have superlative boldness but little truth and honesty. , I would ask him what he thinks of promiscuous meetings of wanton youth in their May-games, setting up of Maypoles, dancing about them, dancing the Morris, and leading the Ring-dance, and the like, unto which Dr. Wh. in the former passage, pag. 266. doth not obscurely point as it were with the finger: Are not these obscene or lascivious and voluptuous Pastimes?  

Answ.  
1. This Momus deals like one Vrbicus in Saint Augustine: Who wanting Arguments to prove, That Christians were obliged to make the Sabbath of every week a fasting day, fell into a bitter invective against luxurious feasting, drunken banqueting, and lewd drink 
a Aug. Ep. 86. Cum cum argumenta deficiunt, quibus probet Sabbato jejunandum, in luxurias convivarum, & temulenta convivia, & nequissimas ebrietates invehitur, quasi non jejunare, hoc sit inebriari. .  
Brother B. is destitute of firm Arguments, to prove that all bodily exercise, and civil recreation is simply unlawful, upon any part of the Sunday: and therefore he imitates that Sectarian, and declaimeth against lascivious and profane sports and pastimes.  
Now his Adversary maintaineth no Recreation, which is profane and lascivious, or which is vicious in quality or circumstances, either upon Sunday 
b Clem. Apost. Const. li. 5. ca 9 Neque in Dominicis diebus qui sunt dies laetitiarum, permittimus, vobis, quicquam inhonestum loqui, aut agere. , or upon any day of the Week, Page 229, etc.  
2 Whereas the envious man demandeth, what we think of promiscuous meetings of wanton youth, setting up Maypoles, etc.  
Our answer is, that when he hath proved by sound arguments, such meetings and pastimes as the laws of our kingdom, and the Canons of our Church, have permitted (after that the Religious offices of the day are performed) to be in quality or circumstance, dishonest or vicious, we must proclaim them to be unlawful at all times, but especially upon the holy day 
c B. Ely. Treat. p. 230. If they be used upon the Lord's Day, or on other festival days, they are sacrilegious, because they rob God of his honour, to whose worship and service the Holy day is devoted: & they defile the souls of men, for the cleansing and edifying whereof, the Holy Day is deputed. .    
B. 
I note how poorly he plays the Divine or Doctor, by giving indulgence or more liberty to such as have queasy stomaches, and cannot digest those wholesome meats, which God's word, and all sound Divines and Doctors do prescribe 
a This Goose-quill antiquum obtiner: for be gaggles only, but produceth no sentence of God's word truly applied: nor one sound Divine or Doctor, who is adverse to the Bishop's Tenet. , etc.  
Give Man a power thus to dispense with part of the Lord's-day, which is an encroachment upon the fourth Commandment, according to the Doctrine of our Church; and why may not Man assume unto himself a power (as the Pope doth) to dispense with Servants and Children, by allowing them some time, wherein they shall be free from the Control of their Masters and their Parents.  

Answ.  
If there be no Divine Law prohibiting people to use honest and sober recreation upon some part of the Holiday, than he is no poor. Divine or Doctor, which yields such liberty to people, as God hath not denied them.  
But there is no Divine Law written or unwritten, prohibiting people to use honest and sober recreation upon some part of the Holiday.  
Therefore he that yields such liberty to people is no poor Divine or Doctor: But he which upon false grounds denieth it them, is a proud Pharisee.  
2 They which grant liberty to Children and Servants to disobey their Parents and Masters, take upon them power to dispense with a Divine Law, which is properly moral, and of the Law of Nature.  
But they that grant licence to Christian people, to use sober and honest recreation upon some part of the Holiday, dispense with no Divine Law, either Moral, Natural, or Positive.  
Therefore the Objector's comparison is between things which are altogether unlike.    
B. 
Our Treatiser doth miserably abuse the Scripture, and so turn the grace of God into wantonness: for he saith, p. 257. The Law of Christ is sweet and easy, Mat. 11.30. And his Commandments are not grievous, 1 john 5.3.  

Answ.  
He abuseth not the Scripture, who expoundeth and applieth the same rightly.  
But the Bishop hath expounded and applied the two Texts of Scripture, Matth. 11.30. and 1 john 5.3. truly and rightly:  
Therefore the Objector is a false accuser, in saying the Treatiser hath abused the Scripture.  
The Assumption is proved in manner following:  
The Bishop delivered this Proposition: All Divine Evangelicall Ordinances necessary to the salvation of every Christian, are possible with ordinary diligence, and likewise with comfort to be observed: for the Law of Christ is sweet and easy, Mat. 11.30. and his Commandments are not grievous, 1 john 5.3.  
Now the foresaid Texts are truly expounded, and they do fully confirm the Bishop's Proposition.  
Therefore the Dialogue-dauber is a rude Blatterant 
a Hieron. ad Ripar. Quicquid amens loquitur, vociferatio & clamour est appellandus.  in saying, the Treatiser hath miserably abused the Scripture.    
B. 
And what then? is Christ's Law so sweet and easy, as that it gives indulgence to profane libertinism? This is to make the Gospel a sweet Fable, as that Atheistical Pontifician said.  

Answ.  
1. Christ's Law is so sweet and easy, as that it commandeth no external service, or duty necessary, Necessitate medii to be performed by all Christians, which they may not by the assistance of Divine Grace be able to perform with ordinary diligence and comfort 
b Arausic. Concil. ca 25. Hoc etiam secundum fidem catholicam credimus, quod accepta gratia per baptismum omnes baptizati Christo auxiliante & cooperante quae ad salutem pertinent, possint ●c debeant (si fideliter laborare voluerint) adimplere. . This Position is confirmed by the Bishop, pag. 257. both by sentences of holy Scripture, and by testimonies of ancient Fathers.  
And from hence it is consequent, that it is no sin, much less no mortal crime, equal to Murder, Adultery, and Theft (as the Novel Sabbatizers preach, pag. 235.) for Christian people to use some intermission from religious and spiritual 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. hours) to forbear to speak any words, or think any thoughts, or to perform any works or actions, which concern either pleasure or profit, (read pag. 249.) because it is morally impossible for them with comfort and ordinary diligence to continue 24. hours together, in spiritual and religious exercises and meditations.  
2 The Law of Christ condemneth all profane libertinism: but why doth Br. Asotus style such recreation as neither is vicious in form, 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 Libertinism to animate Christian people in disobedience of lawful Authority; to teach them it is a branch of their Christian liberty, to be their own guides in point of Religion; to deprave, or to neglect the Common Service, and other Duties, enjoined by the precepts of the true Church, whereof they are members, to malign Ecclesiastical Governors, and to proclaim them Veins of the Pope: and to be of a Papal Spirit, if they presume to instruct the inferior Clergy in point of Religion: To bequarrell godly and learned persons, who comply not with the new Sect, in their fanatical asseverations: and to censure, and control all things, which are not suitable to their own groundless and senseless traditions.  
Now in good earnest you Br. B. many judicious men are of mind, that the fomenting of these humours in Christian people by Doctrine or example, is a more proper act of profane libertinism, than such bodily exercise and recreation, as the Laws of our Kingdom and State have permitted.    
B. 
I observe a very improper, and so an untrue, speech, where he saith: if they should (upon Puritan Principles) restrain them wholly from all repast. Who (I pray you) doth restrain the people, from all repast on the Lord's-Day? Or is profane sport a repast, to feed the rude Vulgar? it seemeth so: and liberty to youth is as their meat and drink.  

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 days toil and labour: And the old Sabbath, and other Festivals, were Dies Laetitiae, days of mirth and rejoicing: 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 Gospel, Christian people upon Principles borrowed out of the Talmud, and the Rule of pharisaical Tradition, should be surcharged with such rigid Ordinances, as are imposed by Novel Sabbatarians, pag. 235, 236. 249, 250. and he wholly restrained from all recreation, upon any part of the Holiday, One end of the Holiday, 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 Holiday, instead of a day of Refreshing, shall become a day of Oppressing people with an heavier burden, than in right aught to be laid upon them: and this would make the Holiday more unwelcome than the plough-day: and besides, it might engender in people's minds, a distaste 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 form 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 restrain 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 own Tenet is Universal, to wit, that all civil recreation is unlawful upon the Sunday: in his disputation he opposeth some kinds of bodily exercises and recreations, which seem to him to be lascivious, profane, and really vicious in their proper form and quality.    
B. 
Pag. 266. He saith, some Recreations (not prohibited by our Laws) our religious Governors allow upon Holidays. And Pag. 232. Civil recreation not prohibited in terms, neither yet by any necessary consequence from the Law, cannot be simply unlawful. And pag. 231. No just Law, Divine, Ecclesiastical, or Civil, doth totally prohibit the same.  
To this I reply, that those sport's fore-specified, are prohibited, by Law both Divine, Ecclesiastical, and Civil. 1. By Divine Law, as Rom. 13.13. Gal. 5.21. 1 Pet. 4.3. etc. 2. By Ecclesiastical Laws and Counsels, etc. 3. By just Civil Laws, etc.  

Answ.  
1 It is an infallible verity, and confessed by the Dialogue-forger himself, that nothing can be vicious or sinful, unless it be prohibited expressly 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 be, but as a breach of one of God's holy Commandments; 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 Holiday, is prohibited by no Divine Law, nor by any Ecclesiastical or Civil Law of our State and Church.  
Therefore sober and honest recreation, etc. upon some part of our Holidays, is not vicious, sinful, or unlawful.  
Now the Objector in his reply declineth (as his manner is) the true state of the Question, and inveigheth against certain particular Exercises and Recreations, excepted against by some learned Divines, and which have been prohibited by public authority in foreign Nations.  
But the Bishop in his Treatise proceeded no further concerning recreations, than is before expressed: to wit, that such are neither vicious in form, quality, or circumstance, may lawfully be used upon some part of the Holy day, if they shall be permitted by lawful authority.  
And the main reason of his forbearance was, because in the first part of his Treatise, he undertook to deliver no other Doctrine concerning the old Sabbath or the Lord's-day, but such only as seemed to him, both to be Orthodoxal, and also Catholic: and therefore he declined the Question concerning Pastimes and recreations in their particular, (leaving the same to a public determination of the Church and State) by reason there now is, and in former times hath been 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 Majesty in a royal Edict, permitteth his Subjects, with sundry cautions, limitations, and provisoes 
a 
1. None to be permitted, which were prohibited by any former Laws, or by any Canons of the Church.  
2. None to be used but after the end of all Divine Service and afternoon Sermons.  
3. The said recreations are prohibited to all persons, both Recusants and Conform 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 itself, to use the said recreations after Divine Service: and no Meetings, Assemblies, or concourse of people ou● of their own Parish, on the Lord's-day.  : let him in his Disputation and Objections proceed humbly and modestly (as becometh a loyal Subject, addressing himself to his Sovereign) and propound weighty arguments, sufficient to convince those who are of contrary judgement: but in the mean time let him abstain from scandalous abusive passages against his Majesty; and likewise 'gainst other persons, who being Subjects, and persuaded that it is their duty to be obedient to Royal Authority, unless such things be commanded as are, Aperte contra Deum, that is, in very deed, and not in some men's opinion only, repugnant to the Law of Christ 
b Promptuar. juris, 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. precept. & 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 belief, that the Declaration for sports, and the urging of it, to be none of his Majesty's act: but a mere plot of some Popish Priests, and Prelates, to eat out, and tread down Religion, and to Usher in Popery, Atheism, and profaneness into the Church.  

Answ.  
If Lucifer himself 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 lead a quiet and peaceable life, in all godliness and honesty: and therefore it is fare from him, to be guided, or overruled by Popish Priests and Prelates in any matters of Religion.  
2 If his Majesty's declaration shall be duly 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 only, as shall duly frequent the Church, and be present bo●h at Divine service, and at the Sermon.  
3. The Royal edict granteth no liberty to any subjects, though conform in Religion, to use any sports or pastimes upon the Sunday, formerly prohibited by the Laws of the kingdom; nor yet until all the Religious offices of the day shall be finished, and duly performed: and therefore it can be no means to usher in Atheism and profaneness 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 means to impoison his Auditors and factious Disciples, with disloyal thoughts against his Majesty's 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 main argument (as I understand, and apprehend) to prove his recreations to be lawful on the Lord's-Day, is: because honest and necessary labour is lawful on that day.  
Answ. The Bishop's main 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 lawful, 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, natural or positive, nor by any necessary inference from the same.  B. 
But, as I conceive, the Parallel doth no way hold, as will appear clearly by these particulars.  
1 Honest labour is necessary on that day in respect of necessity only, it being unlawful, if not necessary, and may be deferred: but there is no necessity of sports and pastimes, unless in some instant dangerous infirmity of the body, and some moderate recreation be prescribed by the Physician.  
2 Honest necessary labour is lawful 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 own 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 sick, are lawful all the day long, and for many successive Lord's-Dayes together: but sports and recreations may not be used all the Lord's-Day long, nor on every part of the day, nor many days together.  

Answ.  
1. It is false, that no labour may be used upon the Lord's-Day, but such only as is of absolute necessity. For than it must have been unlawful for the sick of the Palsy, and the lame man at the pool of Bethesda, after they were healed, to have carried their beds upon the Sabbath day, Mark. 2.11. joh. 5.9, 10. for this was not a work of absolute necessity, but such as might have been deferred until the evening of the Sabbath, or until the next morning.  
2 The netherlands 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 Council of Arles, Constantine the great in his Imperial constitutions permitted people in rainy weather, and in other cases of necessity, namely in the time of Harvest, and Vintage, to gather in their Corn, and Wine upon the Lord's-Day.    
B. 
But again, admit that sports, and pastime and recreations are not expressly inhibited within the letter of the Law by these general words, no manner of work, but only by consequence; yet it followeth not, that honest labour is more unlawful than honest Recreations, as they are termed: For the Bishop and Fathers generally conclude, that rest from sin is the chief thing commanded, and sin itself the principal thing prohibited in the fourth Commandment, yet neither of them is commanded or prohibited within the words of this Precept. Therefore sports and pastimes by the same reason may be more prohibited by it on the Sabbath, than labour, though not expressed. For profane Atheism is more unlawful, at least more heinous, than the worshipping of false Gods; yet this last only is expressed in the very letter of the Law: So Perjury is more heinous than mere taking the Name of God in vain, in ordinary discourse, and common swearing: Sodomy, Incest, and Buggery, more odious sins than Adultery, or Fornication, though the other be only within the intention of the Law, and by way of consequence prohibited by the 1. 3. and 7th. Commandments; the latter by the express letter and words thereof.  

Answ.  
That which is directly, formally, expressly, literally, or by a necessary, and immediate inference prohibited by any Law, is ordinarily more unlawful, than those things which by a remote & probable inference only are concluded to be repugnant to the Law.  
The sins mentioned by the Objector, Atheism, Perjury, Buggery, etc. are not only prohibited by necessary inference, and by the intention of the special precepts of the Decalogue, but also by the Law of nature, and by other express Negative Precepts, delivered in the Old and New Testament.  
But whereas corporal labour was expressly, and in literal terms prohibited the jews, upon the Legal Sabbath-day: Honest and sober Recreation upon some part of the Lord's-Day, in such manner as the Bishop maintaineth the same, is prohibited neither by the express words of the 4th. Commandment, nor by any formal and necessary illation, from the words and sentences of that Commandment; nor yet by the Law of nature, nor by any negative precepts of the Old or New Testament.  
Therefore if bodily labour expressly and literally prohibited by the fourth Commandment, was, notwithstanding that prohibition, in many cases lawful among the jews: Then honest and sober recreation, such as is neither vicious in quality nor in circumstances, being neither expressly, nor virtually prohibited or condemned by any Divine Law, natural, positive, or Evangelicall, must be held to be lawful, until the Opposers thereof shall be able to make it evident by demonstrative reasons, that the same is repugnant to some divine Law, according to all, or some of those forms, which are before expressed.    
A. 
There remaineth yet one thing to be cleared, and that is about the judgement of the reformed Churches beyond the Seas, which the Opposite Author pleadeth to be all for him.  B. 
It's true, and I cannot but smile, when I think of it: That they which make no bones even in open Court to vilify the prime pillars of those Churches, yea and to nullify the Churches themselves, as if they were no true Churches, as having no lawful Ministers, because in Prelates to put them in orders; should notwithstanding deign to grace them so much, as to call them in, and to account them competent witnesses in the cause. But a bad cause 
a How can that be esteemed a bad cause, which is confirmed by the common and consent●e● testimony of the most godly & learned Divines, both A●elent and modern?  is glad of any Patron or Advocate to plead for it, though the Client have openly stigmatised him for a Rascal. But what stead will the reformed Divines stand him in? Certainly in the point of sports and Recreations, they will utterly fail him, yea and disclaim him too. In the point of the Institution of the Lord's-Day, indeed, and the Obligation of it to Christians, a great part is for him, though the better part 
b Br. B. Should have named some of those, which he accounteth the better part; for he is so precipitate and impudent in his affirmations, that judicious persons can give no credit to his own bare word.  is for Us, this is confessed of Vs.  

Answ.  
The Bishop in his Treatise hath made clear ostension, that his Tenet concerning the Sabbath and Lord's-Day, is consonant; 1. To the unanimous sentence of Primitive Antiquity. 2. To the Doctrine of the Church of England, testified, and authorized by statute Law. 3. To the common Vote of the best learned Doctors of the reformed Churches 
c The Augustane, and Helvetian Confessions. Melancton: Calvin: Bucer: Bullinger: Peter Martyr: Musculus: Beza: Zanchius: Chemnitius: Visinus: Brentius: Hospinian: Hemmingius: Pareus: Herbrandus: Marbachius: Zepper●: Battus: Wolaeus: Rivetus: Poliander: Gomorus: Thysius: Gualther: P●scator: Zegedinus: Steckelius. Isenmánus, & alii.  beyond the Seas.  
The former Remonstrance hath produced two effects: 1. I hath giv●n 〈◊〉 all wound to Br. B. and to his Assistants, by declaring, that they are solitary, and singular in their Sabbatarian Tenet. 2. It hath yielded full satisfaction to all judicious, honest, and godly Readers concerning this question.  
But the Dialogue-Barker, perceiving his cause to be desperate, in his obstinacy, nevertheless, spurneth against the pricks, and proceedeth rudely and wildly in manner following:  
1 He introduceth his interlocutory Assistant, one Br. A. who scratcheth his fellow Mule 
a Mutuû muli scabunt: dictum, ubi improbi & illaudati se vicissim mirantur & praedicant. , and prateth in manner following: You have so fully cleared this point about Recreation, from all the Subterfuges of him, that hath so moiled himself, to make something of nothing, etc.  
But wherein hath Br. B. cleared the point, & c? He hath alleged some Decrees of Foreign States and Churches, which nothing concern the Bishop's Tenet: for they do not so much as intimate, that all bodily exercise, and Recreation, and namely such as is neither vicious in quality, nor in circumstance, nor yet prohibited by the present state wherein people live, is simply unlawful, or morally evil upon some part of the Holy day.  
2 Br. B. Himself, to manifest his gravity, saith, I cannot but smile, etc. But besides his merriment, the ridiculous man uttereth no word, or sentence, savouring of truth, or sounding to reason: For,  
1 Upon the matter he confesseth, that the positions of the Sunday Sabbatarians here in England, are singular, and different from the common sentence of other Churches; for otherwise to what purpose serveth his speech, pag. 6. The Church of England (to wit Br. B. himself, and his own Sabbatarian Allies) is more clear, and sound in the point of the Sabbath, than any Church in the world; for it is as clear as the Noonday, that the Orthodoxal part of the Church of England accordeth with the Primitive Fathers, and with the School Doctors, and with the best learned in the Reformed Churches; and renounceth the temerarious Doctrine of H. B. and of other Novel Teachers, concerning the Sabbath.  
2 Whereas this Objector denies us the suffrage of Reformed Churches, pretending that some amongst us have vilified their prime Pillars, etc.  
Our Answer is, That this man doth not always write or preach Gospel 
a H●●●on. ad julian. Diacon. Mendacia faciunt ut nec vera dicentibus credatur. : for quite contrary to his report, we reverence and much respect, all learned and godly Divines, in what Church soever they live, or teach: yea, although in some Theological Questions we take liberty (upon just reason) to descent from them.  
But admit the Doctor's aforesaid were adverse to us, and we to them in many more Positions, than indeed we are; yet notwithstanding it might be lawful for us to use their Testimony in all Questions, wherein they maintain Catholic and Orthodoxal Verity 
b Iren. li. 4. ca 14. Vera & contradictioni minime obnoxia est probatio, quae ex dictis adversariorum elicitur. .  
S. Paul used the Testimony of Heathen Poets in matter of truth, notwithstanding they were enemies to Christian piety 
c Chrys. in Gen. Hom. 57 Infidelium & adversantium religioni testimonia, majorem habent fidem. Et hoc est ex omnipotenti sapientia Dei, ut inimici veritatis fiant ipsi testes veritatis. August. c. Petilian. Don. li. 2. ca 30. : and Christians likewise use the Testimony of jews and Rabins, concerning the number and integrity of the Books of Canonical Scripture. S. Augustine used the Testimony of Saint Cyprian against Donatists and Pelagians 
d Aug. d. Bapt. c. Don. l. 2. c. 1. &. l. 3. c. 11. & l. 4. c. 1. & l. 6. c 7. c. Crescon. Gram. l. 3. c. 1. d. praedest. sanctor. c. 14. d. pec. mer. & remis. l. 3. c. 5. c. Gaudent. l. 3. c. 1. Epist. 107. , who was adverse to him in the point of Rebaptising. Tertullian, Origen, Lactantius, etc. had their errors: yet they that use their testimony (when they speak divinely) were never as yet censured, by any sobero conscientious Writers, as maintainers of a bad cause, or bringers in of Rascals to be their Advocates.    
B. 
Certainly in the Point of Sports and Recreations, Reformed Churches will utterly fail him; yea, and disclaim him too, etc.  
For the Ministers of the Seventeen Provinces reform, and the neighbouring Churches in Germany, petitioned the States of the United Provinces, for the reformation of the manifold profanation of the Lord's-day.  

Answ.  
The Bishop maintaineth not, but opposeth and condemneth all profanation of the Lord's-day. And as for honest and sobe●● rec●●●tion, the best Divines of the United Provinces, approve the same upon some part of the Lord's-day.  
The Divines of Leidan, in Synopsi purioris Theologiae, Disp. 21. writ as followeth: Neque tamen omnis recreatio hic prohibetur, ut quae etiam inter fines Sabbati est: scilicet quae divinum cultum non impedit, & sacris peractis, honest, decenter, moderate, & sine scandalo & offension fit. Nevertheless all bodily recreation (upon the Lord's-day) is not here prohibited, because the same is one of the ends of the Sabbath: namely, such bodily exercise and recreation, as is no impediment to Divine worship, and which is used in honest, decent, and moderate fashion, without scandal or offence, after such time as the sacred and religious offices of the day are performed.  
And in like manner Walaus himself, (whom the Obiector citeth) de Sab. ●ap. 6. pag. 131. Vltimo quaeritur an recreationis, ●t oblectationis opera fidelibus Sabbato sint concessa? Recreationis quaed●m opera, hoc die esse concessa, non 〈…〉 Deus inter sines Sabbati, hoc quoque refere▪ Exod. 23 〈◊〉 respiret, (junius vertit, 〈◊〉 recreetur) filius 〈…〉 tuae. Et Christus ipse die Sabbati 〈…〉, Luc. 14. Et sanc cum dies Sabbati fuerit fostus, refe●● quoque Laetitiam Coeli, hominis recreatio, atque anima & corporis vlres reficit, quemad mod●m sapi●ns inquit, Prov. 17. Animus laetus medicinam facit, spiritus autem fractus exsiccat ossa. Atque ideo etiam in Ecclesia Apostolica, Agapae erant institutae, translatae (ut videtur) ex conviviis sacrificiorum Veteris Testamenti, ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutuam testandam, & honestam recreationem usurpandan, 1 Cor. 14.20. jude v. 12. Imo & dieb●s Domini●is, ad gaudium propter memoriam res●●●●● 〈…〉 … are in Ecclesia Primitiva, hoffpauir Aug. Epist. 〈◊〉. ad 〈…〉  
We dare not deny some kind of r●creati●● to be lawful upon the Lord's-day▪ for God himself makes the refreshing of the son of the Handmaid, and of the Stranger, one of the ends why the Sabbath 〈◊〉 ol …, ●●od. 23.12. And junius translates the word refreshed (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 recreated: Also Christ himself upon the Sabbath-day went to a Feast, Luke 14.1. And forasmuch as the Sabbath is a Festival day, honest recreation upon that day, is a represent of heavenly joy: and according to the Wiseman's saying, Prov. 17.22. A merry heart doth good like a Medicine. Also in the Apostolical Church, certain Love-Feasts, called Agapae (being translated from Feasts used at Sacrifices in the old Law) were ordained to testify brotherly love among Christians, and for the exercise of honest recreation: and upon the Lord's-day, to the end Christians might testify their rejoicing for the memory of Christ's Resurrection, it was held a nefarious thing in the Primitive Church, to make that day a fasting day, as S. Augustine showeth, 86. Ep. ad Casulanum.  
Rivetus in Exod. 20. 
a Honestae tamen recreationes quae spiritus refocillent, & mutuum alant consortium, à solennitate illius di●i non sunt excludendae.  Honest recreations which refresh the spirits, and cherish mutual society, ought not to be excluded from the solemnity of that day.    
A. 
Sir, I hearty thank you for your sweet conference, which I could be content might last yet a whole Summers-day: But the Day now bidding us farewell, leaves us to bid one another good night.  B. 
And so good night to you Brother.  A. 
And to you also good Brother.  

Answ.  
After a due and impartial Examination of the former Dialogue, the Bishop protesteth once again, that he hath observed no one passage in it, which meriteth any approbation: And therefore Brother A. is fallen in love with his own shadow, when he styleth the same a sweet conference 
a Ambros. Ep. 40.  filii etiam deformes delectant; sic etiam scriptorem indecores sermones sui palpant. Lud. Vives. Sicu: pueri complectuntur & exosculantur specula in quibus imaginem sui aspiciunt, etc. .  
But let not Brother Asotus deceive himself: for his Dialogue is neither sweét, nor savoury, either in matter, or in form; but very rude, wild, malicious, and factious.  
The main Position of this Dialogue, to wit, That the Bishop's Treatise of the Sabbath, overthroweth the Doctrine of the Church of England, etc. is confuted in manner following:  
1 The Doctrine of the Church of England concerning the Lord's-day, and all other Holy days, is the same at this present, it was in the reign of King Edward the 6th, and in the reign of King JAMES, Anno primo.  
But the Bishop in his Treatise consenteth with the Doctrine, concerning the Lord's-day and other Holy days, maintained by Statute in the reign of King Edward the 6th, and in the reign of King JAMES, Anno primo. Ergo,  
The Bishop in his Treatise, hath not overthrown the Doctrine of the Church of England, concerning the Lord's-day and other Holy days.  
2 The present Doctrine of the Church of 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 overthrown 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 Christendom.  
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 overthrown 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 always be 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 Appeal, 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 overthrown 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 Commandment of the Decalogue, delivered in this form of words: Remember that thou keep holy the Sabbath-day, etc. The seventh day is the Sabbath of the Lord thy God, in it thou shalt do no manner of work, etc. The Lord rested the seventh day, etc. commandeth in express terms, the religious observation of the Lord's-day: and the same is a commandment of the Law of Nature.  
Now from hence it is consequent: 1. That Saturday and Sunday, being two distinct and several days of the Week, if the Commandment be natural and express for the one, it cannot be natural and express for the other, unless the one day were named, expressed, or described in the same, as well as the other.  
2 That the jews were obliged to the religious observation of the Saturday by the Law of the fourth Commandment, which was Positive in respect of that day: and Christians are bound to keep holy the Sunday, by the very same Commandment, as by the Law of Nature.  
Now all judicious men confess, that the 4th. Commandment concerning keeping holy the saturday, was a Positive Law: Therefore we desire Br. B. to clear this contradiction: to wit, how it is possible that the Law of the fourth Commandment, concerning Saturday, being Positive, The same Law (according to his Tenet commanding Sunday) can be Natural.  
Again, let this bold Bayard resolve Us, how the observation of the Lord's-day, can be said to be expressly 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 formal or necessary illation.  
Lastly, let him resolve Us, how we may rightly conclude from the express words of the fourth Commandment, that Sunday is to be kepr holy by that Law: For if this man will argue rightly, he must proceed in this or the like manner. The fourth Commandment literally and expressly, enjoineth the Observation of Saturday: and the Precept concerning Saturday is Legally Positive: Therefore Christians must observe Sunday, by virtue of such a Law as was Legally Positive for keeping of Saturday.  
Gentle Br. B. lick over your Calf once again, and please not yourself, 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.  
Unless the keeping the first Day of the week for Sabbath be commanded, 
H. B. Dialog manuscript cited in t●e Bishop's Treatise of the Sabbath, pag. 89.  the Divine Authority of it will not appear (saith Br. B.) for only God's Commandment bindeth the Conscience.  
But no Divine Commandment is expressly 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 he be not able to produce some Divine Commandment out of the Scripture, for the Religious Observation of the Lord's-Day: he must (if he adhere to his own 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 middst of moral precepts: It is a principle, in God there can be no ceremony, but all must be eternal: 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 Commandment, 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 Legal Ceremonies.   

A fourth Passage of Brother B.  
The Primitive Fathers did ever, and usually style the Lord's-day the Sabbath day of the 4th. Commandment, in a proper, and literal sense. The reason; because sometimes (but yet very seldom) They named it Sabbatum, in a mystical, and analogical sense, that is, an Holy day, on which Christian people must have a special care, to abstain 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, Baptism succeeded and came in place of Circumcision: Ergo it is commanded Christians, by the Old Law of Circumcision.   

A sixth Passage of Brother B.  
The Bishop's of England may not use the Testimony of Divines of reformed Churches, because they descent from them in some Theological questions; As if one should argue: Protestant's 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 baptised 
a Aug. Epist. 106. Parvulos non baptiz●tos, vitam habere non posse, ac per hoc quamlibet tolerabilius omnibus qui etiam propria peccata committunt, tamen aeterna morte mulctari. Id. d. Pec. Mer. & Remiss. li. 1. ca 16. Et li. 2. ca 4. .   

A seventh Passage of Brother B.  
All were the true bred Children of the Church of England, etc. who maintained Brother B. his dictates concerning the old Sabbath, and the Lord's-day; witness, Master Cartwright; Master Fenne; Old Master Gilby; Master Snape; Master Lord; Master D●d, Mr. Cleaver, Mr. Oxenbridge, Master Sheere-wood, Master johnson, Master Nutter, etc.   

An eighth Passage of Brother B.  
The fourth Commandment is simply and entirely moral, binding Us Christians to observe the Lord's-Day. The reason is, because the Law of the fourth Commandment, according to the proper, and literal sense thereof, was given to the jews 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 weekly and to renounce the Old Sabbath. The reason, because Saint Paul some twenty years after Christ's Ascension 
a Chytr. in Cronol. Anno Christi quinquagessimo quinto, venit Paulus in Troadem, & inde in Macedoniam. , commanded the Corinthians, to give Alms upon the first day of the week, 1 Cor. 16.2. and Saint john many years after that styled Sunday by the name of the Lord's Day.   

A Tenth Passage of Brother B.  
The first day of every week throughout the whole year, is the Sabbath day of the 4th Commandment, 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 he rested as much upon Monday, Tuesday, and upon other days following, as ●e did upon Sunday.   

An Eleventh Passage of Brother B.  
To give Christian people any liberty, to do any manner of work, or to use any bodily exercise or pastime upon any part of the Sunday, is to imitate the Pope in dispensing against God's moral 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 unlawful 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 days throughout the year: as if one should say, it is not lawful to eat or drink upon Sunday; because surfeiting and drunkenness are unlawful upon that day, and upon all other days.   

A Thirteenth Passage of Brother B.  
The Bishops of the Church of England have not power to instruct the inferior Clergy 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 moral honesty, supposeth himself 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 gross Solecism in Divinity, 
Law and Gospel reconciled. pag. 52.  to admit an Institution to be Apostolical, and yet to deny it to be of Divine Authority (and consequently to make it temporary and mutable,) Proved, because Episcopal Authority was of Apostolical institution 
c Iren. lib. 3. ca 3. Fundantes igitur & instruentes beati Apostoli Ecclesiam, Lino Episcopatum administrandae Ecclesiae tradiderunt. Succedit autem ei Anacletus, post eum, tertio loco ab Apostolis Episcopatum sortitur Clemens. Polycarpus in Asia, in ea quae est Smyrnis Ecclesia constitutus Episcopus (ab Apostolis) Tertul. c. Haer. cap. 32. Hier. Catalogue. in Clement. Ignatio. Polycarpo, etc. ; nevertheless, according to Br. B. the same is not Divine: but the Prelates of the Church of England, who exercise such Authority, are Veins of the Pope: and the maintainers thereof are guided by a Papal spirit, Dialog. pag. 3.   

A Fifteenth Passage of H. B.  
The fourth Commandment being a part of the Law written in Adam's heart, needed not any express Commandment more than the rest 
d Ib. pag. 42. : Proved, because it was made known by Divine Revelation only, and not by a natural impression, that God created Heaven and Earth in six days, and rested the seventh: and if the observation of the Sabbath was commanded Adam, the same was the Saturday Sabbath of every week, and not the Sunday; and God Almighty himself appointed the first day of the Week, to be one of the six working days.   

A Sixteenth Passage of H. B.  

Ib. pag. 45.  The seventh Day being an inseparable Circumstance of the substance of the fourth Commandment, 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 Festival, 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 moral, 
Ib. pag. 41.  but he must withal proclaim 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 Commandment, but a new Holy day grounded upon the Resurrection of Christ.   

A Nineteenth Passage of H. B.  
The Commandment of the Sabbath is moral, and so no less perpetual 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 lawful, when a man cannot otherwise solve an Objection, to pass by both the Premises of an Argument, propounded in due form, and to deny the Conclusion, for example:  
No Law which is mutable in respect of the proper material Object, is a Law of Nature.  
But the fourth Commandment of the Decalogue, was mutable in respect of the proper material Object.  
Ergo the Law of the fourth Commandment was not a Precept of the Law of Nature.  
Again, no moral action is unlawful, unless it be prohibited by some Divine Law, express, or virtual, or by some humane or Ecclesiastical Law.  
But bodily exercise or Recreation, not being vicious in quality or circumstance, (if it be used upon some part of the Holy day) is prohibited by no Divine Law express, or virtual; nor by any humane, or Ecclesiastical 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 he meeteth with any such Arguments, will not be so simple as to trouble himself about the Premises (as the Subtle Logicians use to do) but he holdeth it a more commodious, and compendious way, to pass by the Premises 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 poorly he plays the Divine, or Doctor.  
2 The Adversary hath abused the Scripture.  
3 It is a Lunatic Opinion.  
4 H. B. hath showed it to be absurd, and ridiculous.  
5 It makes me tremble to think, and it amazeth me, how one White is contrary to another.  
6 This seems strange to me, that so great a Clerk, as Francis White, should so fare forget himself.  
7 It will be a cooling Card, and no small disgrace to his Lordship.  
8 He once approved a book, which contains and maintains many and sundry Tenets b●th Pelagian and Popish: and one Capital and enormous error is found in the same (taken out of S. John's Canonical Epistle) to wit, no murderer hath eternal life abiding in him. He that committeth Adultery, committeth sin: and he that committeth sin, is of the Devil, and consequently being formerly just, (according to Br. B.) he remaineth in the state of grace, who during his continuance in sin without actual Repentance is of the Devil, and hath not eternal life abiding in him.  
9 But let me a little excuse the good Old man, and the rather because the Puritans stick not to cast him in the teeth with White died Black.  
10 In the mean time, it is good policy a little to pull in the H●rne●, and perhaps the Buzz may somewhat possess the good Old man with a Panic fear, lest not only be lose what he hath, but, which is much more, what his many merits may hope for saving that Saints merits are not so high flown in the Church of England, but they are easily over soared by Simon Magus, flying to the top of every Pinnacle of the highest Temple upon Angels wings.  
11 Examine, I pray thee, whether the long custom of Court-smoothing, and Eare-pleasing, specially in Divine matters, have not bred such a delicacy in the soul's taste, as that down right Zeal 
a jam. 3.14. If ye have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bit●er zeal, envying and strife in your hearts, glory not. , for God's glory, can hardly find a stomach to take it down, 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 days, who would be counted Bishops of Christ's flock, and not Popish, or Antichristian; who yet look to little else, but the silencing of such as stumble at their Ceremonies and Hierarchy.  
Now these, and other such like scandalous, and irreverent calumniations are vented by H. B. (who styleth the Puritan ● reformed Christian 
b H. B. Plea to an Appeal, as he hates to be reform, so one piece of his Sermon must be an invective against a Reformed Christian, his Puritan. ) instead of real answer and solution of such Arguments, as confound his erroneous, and presumptuous dictates.   

The Conclusion.  
THE Author of the late Treatise of the Sabbath-day against Th. Bràbourne, having duly and impartially examined a brief Answer, digested Dialogue-wise, between A. and B. is able to observe nothing at all therein, material, substantial, or subservient to truth: but the whole Dialogue consisteth of vain jangling, absurd disputing, factious cavilling; and his main Position, to wit, that the fourth Commandment was naturally moral, in respect of one particular weekly day, is repugnant to all Orthodoxal Divines, both ancient and modern, and it crosseth his own Tenet, concerning the observation of the Lord's-Day.  
If the man were of a meek and humble spirit, or a lover of truth, one might persuade him to entertain a fairer means of resolution, than his irregular and unlicensed Dialogue way: To wit, if he find himself unsatisfied touching the question of the Sabbath: he should address himself to some learned and judicious Persons 
a Bernard Ep. 8●▪ Plerisque imo cunctis sapientibus contingere solet, in rebus videlicet dubiis, plus alieno s● quam proprio judicio credere. , and submit himself to a private conference, as Theoph. Brabourne did: for there is no means so profitable, so speedy, and ready for discovery of truth as this▪  
In writing and printing unlicensed Pamphlets 
a H. B. Plea to an Appeal, Truth she complains of hard usage, how she is driven to seek corners, sith she cannot pass the Press, cum privilegio. , there useth to be much mistaking, sometimes of the true state of the question, and many times of the Adversaries Tenet, likewise false and sophistical Argumentation, misunderstanding of terms, impertinent digressions, tautologies, and unnecessary repetitions, false citing of Authors, etc. But in conference the former things may easily be avoided, or presently be discovered.  
Now if the Author of the Dialogue (or if any other, that is unsatisfied) think good to entertain the former course, he may reap much benefit by it, and thereby declare himself to be a lover of Unity, Verity, and Peace.  
But on the contrary, the venting of Lawless, and contentious Pamphlets, is infamous, scandalous, and factious: it fomenteth schism, and contention in Church, and State; it disquieteth and offendeth peaceable and godly minds; the same provoketh public 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. the simple. Pral. Pacem quaerere debet & sequi filius pacis, à dissensionis malo continere linguam suam debet, qui novit & diligit vinculum Charitatis. , and to show themselves adversaries to schism 
c Id. de unit. Eccles. Possidere non potest indumentum Christi, qui scindit & dividit Ecclesiam Christi. , and contention in the Church and State, wherein they enjoy their livelihood and their liberty.  
And for yourself, Dialogue B. cease to affect popular applause; be not overwise and wilful in your own conceits; refer the handling, and deciding of profound Questions of Theology, to such persons as are qualified with judgement and learning, and with greater humility and modesty than yourself 
a Hier. c. Ruffin. Navem agere ignarus na●is timet: Abrotonum aegro non audet pr●p●●●re, nisi qui di●●●ci● dare: Quod medicorum est promittunt medic●, tractant fab●il●● fabri. : Nec erubescas de commutation● sententiae tuae; Non es enim tantae authoritatis & famae, ut errasse se pudeat: Think 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 zeal you have traduced conformable Persons of very good quality: and what scandal you have given to many people, by abating (as much in you lieth) their love, and due respect towards that Religion, and form of Church-government, which is settled in our State.  
Lastly, consider well Saint Hierom his Instruction: Bonum est obedire Majoribus, parere Praefectis 
c Erasm. Scholar 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 superiors; 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 Counsel is: Hear instruction, and be wise, and refuse it not, Pro. 9.33. He that loveth instruction, loveth knowledge: but he that hateth Correction is a fool, Pro. 12. When Pride cometh, then cometh shame, but with the lowly is wisdom, Pro. 11. Only by pride doth man make contention, but with the well-advised is wisdom, Pro. 13.  
Now let all this which hath been spoken persuade 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 learn yet at the last, to understand his distance 
e Ib. Qui seipsum ignorat, quomodo quae supra se sunt cognoscat? Quemadmodum enim qui phrenesi laborat, cum seipsum non agnoscat, & oculus cum ipse caecus sit omnia reliqua membra in tenebris sunt: ita & Arrogantia se habet. , and in the fear of God to humble and submit himself to his learned, lawful, and godly superiors: And let him not give just occasion to have Salomon's sentence applied unto him, Though thou shouldest bray a fool in a mortar, like wheat with a Pestle, yet will not his folly departed from him, Prov. 27. ver. 22.   
FINIS.