A brief answer to a late Treatise of the Sabbath day digested dialogue-wise between two divines, A. and B. Burton, Henry, 1578-1648. 1635 Approx. 81 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A17292 STC 4137.7 ESTC S4551 23480061 ocm 23480061 26702 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17292) Transcribed from: (Early English Books Online ; image set 26702) Images scanned from microfilm: (Early English books, 1475-1640 ; 1829:14) A brief answer to a late Treatise of the Sabbath day digested dialogue-wise between two divines, A. and B. Burton, Henry, 1578-1648. 32 p. J.F. Stam, [Amsterdam : 1635?] Caption title. Attributed to Burton by STC (2nd ed.). Dated at end: Octob. 2. 1635. Imprint suggested by STC (2nd ed.). Signatures: A-D⁴. Reproduction of original in the Peterborough Cathedral. Library. Includes bibliographical references. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng White, Francis, 1564?-1638. -- Treatise of the Sabbath-day. Sabbath -- Early works to 1800. 2004-05 TCP Assigned for keying and markup 2004-05 Apex CoVantage Keyed and coded from ProQuest page images 2004-06 Judith Siefring Sampled and proofread 2004-06 Judith Siefring Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion A brief ANSWER to a late Treatise OF THE SABBATH DAY . Digested Dialogue-wise between two Divines , A. and B. A. BRother ▪ you are happily mett ? B. And you Brother also . A. I would I might spend an houre or two with you in private conference , in a point wherein I have of late been not a little perplexed . B. Why , what is the matter , Brother ? A. Have you not seene a late Treatise of the Sabbath Day , pubished by an eminent Antistes in this Church ? B. Yes : I have both seene , and perused it . A. I pray you what thinke you of it ? B. I thinke it is a very dangerous Booke . A. What meane you by that ? B. I 〈…〉 to the Author , if it were well examined before 〈…〉 . A. How so , I pray you ? B. Because it overthrowes the doctrine of the Church of England in the point of the Sabbath . A. Pardon mee ; that seemes to mee impossible . B. VVhy ? A. Because hee sayth expresly in the very title page of his booke , that it contayneth A Defence of the Orthodox all Doctrine of the Church of England , against Sabbatarian novelty . And therefore I am confident , hee will looke to make that good . B. But be not too confident , you know the Proverbe , Fronti rara fides . The fowlest causes may have the fairest pretences . A. That is true you say . But yet I cannot be perswaded , that so great a Personage , would so farre overshoot , as to give that advantage to those , whom hee makes his adversaries . Nay you know his Booke is dedicated to the Archbishop of Canterbury ; by whose direction , and that according to his sacred Majesties command , hee was set upon this worke , both for the preventing of mischief , ( as himself sayth in his Epistle dedicatory to the sayd Archbishop ) and to settle the Kings good subjects , who have long time been distracted about Sabbatarian questions . Now if hee mayntaine not , but ( as you say ) overthrow the doctrine of the Church of England , hee will have small thanks from his sacred Majestie for his paines , who is the Defender of the Faith of the Church of England , and hath often solemnely protested , and that in his publike * Declarations in print , that hee will never suffer therein the least innovation . And what thanks then can hee expect from the Archbishop , trow you ? And in stead of preventing , hee will pull on greater mischiefs ; and in stead of setling the Kings good subjects , hee will fill their minds with greater distractions . And therefore , Brother , in so saying , you lay a heavy charge upon him . It s dangerous so to charge a person of that dignity , and esteeme in the world . Take heed therefore what you say . You know also that hee is a great Scholar , deeply learned , a reverend Father of the Church so as his judgment is taken almost for an Oracle . And you know also what is sayd in a late Booke , allowed by authority , that the holy Fathers in God the Bishops , are to be guides in Divinity unto the whole Clergy of inferior order , so as all Priests are to submit unto their Godly iudgements in all matters pertayning unto Religion . And the reason is given , because the Fathers of the Church now and alwayes , doe in the great mystery of Godlinesse comprehend many things , which the common people doe not , yea also some things , which Ministers of the inferior order doe not apprehend . So as it is expected of those holy Prelates , that wee must lay our hand on our mouth , when they speake , and be altogether regulated by their profound Dictates . B. I remember well the booke . And I cannot but wonder , that those passages were not expunged , with many others , when the booke was called in , and then the second time published . You know wee live in a learned age , and wee deny the Popes infallibility , or that it can convey it self , as from the head , and so confine it self within the veines of the bodie of the Prelacy ; or that a Rotchet can conferre this grace ex opere operato . And beleeve mee , Brother , when wee see such a Papall spirit begin to perke up in this our Church , is it not high time , trow you , to looke about us ? Shall wee stumble at noone day , and in this Meridian of the Gospell close up our eyes , and become the sworne vasalls of blind obedience ? No , no. In this case therefore were Goliah himself the Champion , I would , by Gods grace try a fall with him . A. Brother , such a resolution had need have a good ground to stand upon . And being a matter of such moment , it requires our best zeale and strength , especially to vindicate the doctrine of our reverend Mother the Church of England , which wee have sucked from her purer breasts . Nor onely so , but to vindicate her name from reproach . For if it be so , as you have sayd , that the doctrine of our Church is by that booke overthrowne : then consequently ( as I conceive ) shee must deeply suffer , and be wounded through the sides of those , whom hee so often in his booke brandeth with the odious name of Novell Sabbatarians . B. Brother , you conceite a right . For in truth , all those calumnious and odious termes , which hee gives to those , whose opinions ( except Brabournes onely ) hee impugneth in his Treatise ; as , venimous serpents , noysome Tares , pestilent weeds , and uncleane beasts ( termes to be abhorred of all true Christians ) and in a word , Novell Sabbatarians : they all result upon our deare Mother , the Church of England . For who are the most of those , or rather all , whom hee thus stigmatizeth ? Are they not , or were they not in their time , the true bred children of the Church of England , all unanimously professing and maintayning her Orthodox doctrines ? Can therefore the mother be free , when her pious sonnes are so traduced and reproached , and that for defending those very doctrines , which by her meanes they sucked from the breasts of both the Testaments ? A. That must needs follow , I confesse . Now then I pray you , satisfy my earnest desire in this , by declaring how hee overthrowes the doctrine of the Church of England in this point of the Sabbath . B. I will make it most cleare unto you . Now the doctrine of the Church of England concerning the Sabbath , is most clearely and fully set forth in the Booke of Homilies ; which Booke the 35 Article ( to which all wee Ministers doe subscribe ) doth commend , as contayning a Godly and whole some doctrine , and necessary for these times ; and therefore judged to be read in Churches by the Ministers diligently , and distinctly , that they may be understanded of the people . Now the Homilie of the time and place of prayer , part . 1. sheweth , that our Lords Day is grounded upon the fourth Commandement in the Decalogue ; in these words : Whatsoever is found in the Commandement , appertaining to the Law of nature , as a thing most Godly , most just , and needfull for the setting forth of Gods glory , it ought to be retained and kept of all good Christian people . And therefore by this Commandement , wee ought to have a time , as one day in the weeke , wherein wee ought to rest , yea from our lawfull and needfull workes . For like as it appeareth by this Commandement , that no man in the six dayes ought to be slothfull or idle , but diligently to labour in that state , wherein God hath set him : even so God hath given expresse charge to all men , that upon the Sabbath Day , which is now our Sunday , they should cease from all weekly and worke day labour , to the intent , that like as God himself wrought six dayes , and rested the seventh , and blessed and sanctified it , and consecrated it to quietnes , and rest from labour : Even so Gods obedient people should use the Sunday holily , and rest from their common and dayly businesse , and also give themselves wholly to heavenly exercises of Gods true Religion and service . So that God doth not onely command the observation of this holy day , but also by his owne example doth stirre and provoke us to the diligent keeping of the same . Good naturall children will not onely become obedient to the Commandement of their Parents , but also have a diligent eye to their doeings , and gladlie follow the same . So if wee will be the children of our heavenly Father , wee must be carefull to keep the Christian Sabbath Day , which is the Sunday , not onely for that it is Gods expresse Commandement , but also to declare our selves to be loving children , in following the example of our gratious Lord and Father . So the Homily . And againe , as followeth : Thus it may plainlie appeare , that Gods will and Commandement was to have a solemne time , and standing day in the weeke , wherein the people should come together , and have in remembrance his wonderfull benefits , and to render him thanks for them , as appertaineth to loving , kind , and obedient people . This example and Commandement of God , the Godly Christian people began to follow immediately after the Ascension of our Lord Christ , &c. So the Homily , and much more . VVhence wee plainely observe these conclusions : 1. That all Christians ought and are bound in conscience of the fourth Commandement to keep the Lords Day holily . 2. That by the force of the fourth Commandement , one day in 7. is perpetually to be kept holy . 3. That the keeping of the Lords Day is grounded upon , and commanded in the fourth Commandement , and so is not of humane institution . 4. That the Lords Day is and may be called our Christian Sabbath day , therefore it is not Iewish to call it so . 5. That this day is wholly to be spent in holy rest , and dueties of sanctification , and therefore no part of it to be spent in vaine pleasures , and profane pastimes . Now the Author of the Treatise doth overthrow all these conclusions , as is to be seene throughout his booke . A. I pray you shew some instances hereof . B. Pag. 23. his words are , This position ( to wit , that the fourth Commandement is properly and perpetually morall , and is for quality and obligation , equall to the other nine Commandements , ) ( which for many yeares hath raigned in Pamphlets , Pulpits , and Conventicles , and is entertained as an Oracle by all such as either openly professe , or doe leane towards the Disciplinarian Faction ) is destitute of truth . These are his words . VVhich comparing with the words of the Homily of our Church already cited , are found quite contrary . For the Homily sayth , that the fourth Commandement is a Law of nature , and ought to be retained and kept of all good Christians ; in as much as it commands one day of the weeke for rest ; and God hath given an expresse charge to all men , that the Sabbath Day , which is our Sunday , should be spent wholly in heavenly exercises of Gods true Religion and service . So as this man doth most unjustly condemne all those Godly Preachers , that have for so many yeares maintayned the expresse doctrine of our Church in their writings and Sermons ; and so hee flatly condemneth our Church , and her doctrine of the Sabbath ; wherein shee is more cleare and sound , then any Churches in the world . And long may this doctrine still florish amongst us , maugre all the malicious opposers thereof , who are so bold as to affirme , that it is destitute of truth . A. I assure you , I begin now to suspect the man ; that hee hath not dealt uprightly in the cause . B. Nay it is past all suspition ; for his words are so expresse , that they can admit of no favorable interpretation , but that they condemne the cleare Doctrine of our Church , touching the perpetuall morality of the fourth Commandement , for one day in the weeke , and so our Lords Day , or Sunday , the first day of the weeke , our Christian Sabbath day , which God hath given expresse charge to all men to keep holy . A. I confesse the words of the Homily are most cleare , without all ambiguity , or obscurity . But yet the Author seemes to acknowledge some morality naturall to be in the fourth Commandement . For pag. 135. hee sayth , Our resting from labour in respect of the generall , is grounded upon the Law of nature , or the equity of the fourth Commandement . B. This is nothing to the purpose , to acquit him from being an adversary to the expresse doctrine of our Church . Dolosus versatur in universalibus ( it was the speech of King Iames. ) The naturall morality of the fourth Commandement , is not in generall , to imply some individuum vagum , some certaine uncertaine indefinite time for Gods worship : For the Commandement is expresse for a certaine day in the weeke , for the Sabbath day ; Remember the Sabbath day to sanctify it . It sayth not , Remember to set apart and allow some time for the service of God ; but it determines the time , and day ; least otherwise being left undetermined , man should forget God and himself , and allow no time or day at all for Gods service ; or if hee did , God should be beholden to him for it . But it is a Law of nature , that every Lord and Master should have the power in himself , to appoint , not onely the kind of service , but the time when it should be performed of his servants . As Alexander d'Ales sayth , upon the fourth Commandement , The time of this rest it is not in mans power to determine , but Gods. Againe , the adversary acknowledgeth an equity in the fourth Commandement . VVhat equity , if as it bound the ancient people of God to one day in the weeke , it doe not also bind the Christian people to keep one day in the wee●●nd if it be the equity of the fourth Commandement , to prescribe one day in seaven : then they are very unjust , that deny the keeping of the Lords day to be grounded upon the equity of the fourth Commandement . It were well , if they would stand to equity . But this doth our adversary fly from : For hee sayth in the next words , The particular forme , and circumstances of resting , are prescribed unto us by the precepts of the Church . Our spirituall actions , according to that which is maine and substantiall in them , are taught by the Euangelicall Law. Their modification and limitation , in respect of rituall and externall forme ; and in regard of place , duration , gesture , habit ; and other externall circumstances , are prescribed by the Law of the Church . So hee . Thus you see , how hee limits the prescription of circumstances , ( which comprehend time , place , persons ) and namely , Duration , when , and how long God shall be served , unto the prescription of the Law of the Church : which hee expresseth more fully , pag. 270. saying , It was in the free election of the Church , to appoint what day , or dayes , or times , shee thought good , or found convenient for Religious dueties ; for the Euangelicall Law hath not determined any certaine day , or time ; and those actions or circumstances , which are not determined by Divine precept , are permitted to the liberty and authority of the Church , to be determined and appointed . So hee . But cleare it is , that the Church of England disclameth all such power , 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 Commandement ; as our Homily sayth . A. But the Homily seemes to favour his opinion , saying , that Godly Christian people began to chuse them a standing day of the weeke , &c. And therefore it seemes to be at the Churches choyce . B. Our choyce doth not necessarily imply a power of institution . Wee are sayd to chuse life , and truth , before death and errour : are wee therefore the authors of them ? Againe , our choyce herein is according to Gods Commandement . Thirdly , the Homily sayth expresly , that those Godly Christian people , did in their choyce follow the example and Commandement of God. Now what example had they , but Christs rising and resting on that day , after the example of Gods resting the seventh day ? And for Commandement , they had both the fourth Commandement , and an Apostolicall precept , 1. Cor. 16. 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 keepe this day ? viz. the Apostles . And therefore wee must put a vast difference betweene the unerring Apostles , and the succeeding Churches , so as the Homily is cleare against him . A. But see , this seemes to me the maine knott of the whole controversy , namely about the designation of the particular and speciall time , consecrated to Gods worship , whither it be comprehended and prescribed in the fourth Commandement , or depends upon the determination of the Church . The Adversary confesseth a naturall equity in the fourth Commandement , 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 speciall time , when , and how long ; what portion and proportion is to be allowed . Now although you have a little touched upon this point already : yet considering it is the maine hindge of the whole matter in question , and the maine ground , whereon the whole waight of the controversy relyeth : I pray you a little more fully to elucidate this point , and the rather ( not onely for the settling of my judgement ) but for the clearing of our Homily from all false interpretations , which the Adversary might make for the eluding of those things , which you have observed out of it . B. Your motion is very opportune , and no lesse important . For the Adversary doth the more easily play fast and loose in the myst of his generalities , while , though hee cannot , or dare not for shame utterly deny the morality of the fourth Commandement , ( which all Divines doe hold ) yet hee denies any particular , speciall , 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 stoppe this hole , that hee may not have the least evasion , but by the cords of strong reasons , be bound and forced to confesse , that either the fourth Commandement doth prescribe and determine a sett , certain , fixed proportion of time . consecrated by God himself unto his solemne and sacred worship : or els , that it commaunds 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 Commandement now binds us , but the precept or practise of the Church . This is the very summe and upshot of the matter . A. Sir , I conceive and apprehend it to be so . B. Now I shall proove , and make it evident , that the fourth Commandement either prescribes a certain proportion of time , and a fixed day consecrate to God , and in that very respect is perpetually morall , binding us Christians to the same proportion : or els , if it determine no sett proportion of time , but leaves it at large to the Church to proportionate , whither longer , or shorter ; then there remaines no such obligatory equity in the fourth Commandement , 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 20 , or 40 , or 100 , or one day in the yeare , or so , or but one peece of a day in such a revolution of time , and not one whole or intyre day , much lesse one whole day in every seven ; the Church in this sinneth not , as being not guilty of the breach of the fourth Commandement , which bindeth us Christians to no certain proportion of time , as the Adversary himself would have it , but in this respect is now abrogated . His words are : * The fourth Commandement , in respect of any one definite and speciall day of every weeke , was not simplie and perpetuallie morall , but positive and temporary onely . Which assertion of his , as it is directly , and in terminis , contrary to the doctrine of our Homily fore-alledged , which sayth : By this Commandement ( the fourth ) wee ought to have a time , as one day in the weeke , &c. and this appartaineth to the Law of nature , as a thing most Godly , most just and needfull for the setting forth of Gods glorie , and therefore ought to be retained and kept of all good Christian people . So the Homily . No , sayth D. Whi● one day in the weeke was but positive and temporary onely ; and therefore not appartaining to the Law of nature , as a thing most Godly , most just , and needfull for the setting forth of Gods glory , and so ought not in that respect to be retained and kept of all good Christian people . But wee will not presse him downe with the bare authority of our Church , without showing the grounds and reasons , whereupon it is grounded . Now first observe wee the words of the Commandement , Remember the Sabbath day , to keep it holy : which words ( sayth the learnest Zanchie ) are the very morall substance of the fourth Commandement . The Lord sayth not , Remember to sanctify some convenient , and sufficient time , as the Church shall thinke fit . The Commandement prescribeth a certain and sett time , yea a day , the Sabbath day , one day in the weeke , which is the Sabbath day . Againe it teacheth us what day in the weeke the Sabbath day is , to wit , the Sabbath day of the Lord thy God : that day in the weeke , wherein the Lord our God resteth , must be our Sabbath day . So that as the Commandement prescribes unto us a weekely Sabbath day to be sanctified : so Gods Precedent and example points out unto us , what or which day in the weeke wee must rest on , to sanctify it . And this is not onely the naturall equity ( which the adversary in generall confesseth ) but the very naturall Law and substance of the fourth Commandement , to prescribe a set solemne day in the weeke to be sanctified , and not to leave it in the power of man , or of the Church to appoint what time they please . The reasons are these : 1. because the Commandement expresly limiteth one set day in the weeke , being the Sabbath day of the Lord our God , as hath bene sayd . Now the Commandement prescribing a set and fixed day in the weeke : what humain power shall dare to alter it into an indefinite time ( call it what you will , convenient , or sufficient ) to be appointed at the pleasure of man ? This is with the Papists to commit high sacriledge , in altering the property of Gods Commandements . For upon this ground , of a generall equity , they have bene bold to suppresse the second Commandement , saying , it is comprised in the first . As they have robd the people of the cup in the Sacrament , saying , the blood is contained in the body , under the formes of bread . So our adversary , imagining a generall ( I wot not what ) equity in the fourth Commandement , of some certain uncertain time for Gods publicke worship , doth thereby destroy the very property of the Commandement , which expresly prescribeth the Sabbath day in every weeke . A second reason , why it is not left in the power of the Church to prescribe what time men please , is , because as it is Gods prerogative , as a Maister , to appoint his owne worship and service , so the time , wherein hee will be served . This God himself commandeth in the fourth Commandement . Now as the King will not take it well , that any meddle with his prerogative , and arrogate that to himself , which is the Kings right : so God is justly offended , when men presume to assume to themselves that power , which is proper and peculiar to God alone . If any will take upon him to coyne money , by counterfeting the Kings stampe and name : his act is treason : how then shall they escape , if presume to coyne what time they please for Gods solemne worship , though they set the counterfeit stampe of God upon it . Now the Sabbath day is of the Lords owne making and stamping , and therefore called the Lords day . A third reason , why it is not left in mans power to institute the solemne day of Gods 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 expresly dated , is liable to payment every moment ; or els it binds to no time at all . For if the Law of God bind us not to an expresse determinate time , or day , consecrate to his service : then the not allowing of him a set time , or day , is no sinne at all . For what Gods Law commaunds not , therein man is not bound . And where no 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 fourth Commandement prescribe no set sacred time , or day for Rest and sanctification , it is a meere nullity . For , to say there is a naturall equity in it for some sufficient and convenient time , and yet no man can define what this sufficient and convenient time is , nay all the wits and heads in the world put together , are not able to determine it : is , as to say , there is a world in the moone , consisting of Land and Sea , and inhabitants , because there are some black spots in it ; which yet is not a more lunaticke opinion , then that is presumptuous and absurd . Hath not the profane world found by wofull experience , & that of late dayes , within these two yeares last past , wherein men have taken a liberty to profane and pollute , but a part of the Lords day : that this is a most horrible sinne ? And a sinne it cannot be , but as a breach of one of Gods holy Commandements . For where there is no Law , there is no transgression . The profanation ( I say ) of the Lords day is clearely shewed to be an horrible presumptuous sinne , and in speciall a bold breach of the fourth Commandement , by those many markable judgements of God , which have fearefully fallen upon fearelesse Sabbath breakers , and that ( I say ) within these two yeares last past , the like whereof cannot be paralleld in all the Histories of all the Centuries since the Apostles times . Which alone ( if men were not altogether possessed with the spirit of stupidity , and of a croced conscience ) were sufficient to teach their dull wits , that the fourth Commandement is still in force , commaunding the Sabbath day to be sanctified , the profanation whereof wee 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 . A. Sir , you have abundantly satisfied me in this point , and I suppose every rationall man , and true bred-sonne of the Church of England . And surely I wonder so learned a man should commit so fowle an errour , as not to search better into the Doctrine of our Church , so clearely expressed in the Homily . B. You need not wonder at it ; wee have all knowne him to doe as great a matter as that . For was not his hand to the Approbation of a Booke in print ( though afterwards called in by Soveraigne Authority ) which contaynes and maintayns many sundry Tenents , both Pelagian and Popish , flatt against the cleare Doctrines of our Church ; and whereby hee hath as yet made no publike recantation , to remoove the scandall from the Church of England , and to satisfy so high an offence given ? Yea in stead of Recantation , I my self have heard him in open Court speake against both Iustification ; that a man might be justified to day , and damned to morrow ; and against Election of some to eternall life ; and against the sanctification of the Sabbath , saying , I say , there is no sanctification of the Sabbath , but Rest , Rest onely . And therefore cease to wonder , that this man should be so feareles , either privily to undermine , or apertly to oppugne the expresse doctrines of our Church . A. Yet I cannot but wonder , how hee dare be so bold , and upon what grounds hee should thus impune beare himself . B. The grounds I examine not , as pertayning to those that are more judicious , and in highest place over the Church , but the fact cannot be dissembled . A. But perhaps hee will say , this is your private interpretation of the Homily ; and of a sort of factions Sabbatarian Novellists . But what instances can you bring of any , that were eminent in this Church for learning and parts , and not any way inclined to the Disciplinarian Faction , that concurre with you in the same judgement and understanding of the doctrine of our Church , layd downe in the Homily ? B. First , the words of the Homily ( as you have heard , and as every one may plainely see ) are so expresse , cleare , and full , that they cannot possibly admit of the least ambiguity . And for instances , I could give many . I will content my self with two witnesses , enough to establish the matter . VVhat say you to the learned Hooker , and to the learned Dr. Andrewes ? were these any way inclined unto the Disciplinarian Faction ? or were they novell Sabbatarians ? A. No surely ; I thinke D. VVh . himself will not say so of them , but will admit them for very competent witnesses in this cause , as without all exception . B. First then for Mr. Hooker : Hee in his fift booke of Ecclesiasticall Policy , Sect. 70. hath these words : If it be demanded , whether wee observe these times ( to wit , holy dayes ) as being thereunto bound by force of Divine Law , or els by the onely positive Ordinances of the Church : I answer to this , that the very Law of nature it self , which all men confesse to be Gods Law , requireth in generall no lesse the sanctification of times , then of places , persons , and things unto Gods honor . For which cause it hath pleased him heretofore as of the rest , so of time likewise to exact some parts by way of perpetuall homage , never to be dispensed withall , nor remitted ; againe , to require some other parts of time , with as strict exaction , but for lesse continuance , and of the rest which were left arbitrary , to accept what the Church shall in due consideration consecrate voluntarily unto like Religious uses . Of the first kind amongst the Iewes , was the Sabbath day : Of the second , those Feasts which are appointed to the Law of Moses ; the Feast of Dedication invented by the Church , standeth in the number of the last kind . The Morall Law requiring therefore a seventh part throughout the age of the whole world to be that way imployed , 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 , wee are bound to account the sanctification of one day in seven , a duety which Gods immutable Law doth exact for ever . So hee there . VVhere you see , how in terminis hee agreeth and jumpeth with the expresse doctrine of our Church in the Homily , touching the perpetuall morality of the fourth Commandement , Wee are bound ( sayth hee ) to account the sanctification of one day in seven ( which before hee sayth is now the Lords day ) a duety which Gods immutable Law doth exact for ever . The second instance is the late Reverend and learned B. of VVinkc . who in his speech in the Starre-chamber , ( which with other of his workes hath been by the great diligence and care of the now Archbishop of Cant. published in print ) confuting Trasks opinion about the Iewes Sabbath , hath these words : It hath ever been the Churches 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 Lords day presently came in place of it : Dominicus , &c. The Lords day was , by the Resurrection of Christ , declared to be the Christians day ; and from that very time ( of Christs Resurrection ) it began to be celebrated , as the Christian mans Festivall . For the Sabbath had reference to the old Creation ; but in Christ , wee are a new creature , a new creation by him , and to have a new Sabbath . And a little after : The Apostles , they kept their meetings on that day . On that day they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( that is ) held their synaxes , their solemne assemblies : to preach , to pray , to break bread , or celebrate the Lords Supper , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lords Supper on the Lords day : For , these two onely ( the Day and the Supper ) have the Epithet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dominicum , in the Scriptures ; to shew Dominicum is alike to be taken in both . This , for the practise then : If you will have it in Precept ; The * Apostle gives it ( and in the same word still ) that against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the first day of the weeke ) the day of their assembly , every one should lay apart , what God should moove him to offer to the Collection for the Saincts , and then offer it ; which was soever in use . That , the day of oblations . So have you it in practise and in precept , both , &c. And after : A thing so notorious , so well knowne , even to the heathen themselves , as it was ( in the Acts of the Martyrs ) ever an usuall question of theirs ( even of Course ) in their examining , What ? Dominicum Servasti ? Hold you the Sunday ? and their answer knowne ; they all averre it , Christianus sum , intermittere non possum . I am a Christian , I cannot intermit it . And besides others hee cites Athanasius , who shewes the abolishing of the Iewes day , and the succeeding of the Lords day , in place of it , and that so full , as no man can wish more . Last of all , hee both quotes , and commends the Councell of Laodicea , for that Canon 29. That Christen men may not Iudaize , or grow Iewes ; that is , not make the Sabbath or Saturday , their day of rest ; but that they are to worke on that day , giving their honour of celebration to the Lords day . So hee . I will adde onely a brief note of the same Author in one of his Sermons ; on those words : This is the day , which the Lord hath made : The day of Christs Resurrection , made by God , Dies Dominicus ; and to it , doe all the Fathers apply this verse . So hee . I might here also adde what is sayd in that Booke , which is intituled , A Patterne of catecheticall Doctrine , and printed at London 1630. which though it have not Dr. Andrewes name prefixt unto it ; yet it is well knowne , it was his worke , ( even ex ungne Leonem ) being his Catecheticall exercise in Cambridge , as I have been credibly informed , and whereof I have the Manuscript by mee , which I keep as an Antiquity . I know the booke will not very well relish with our adversaries palate . For there ( pag. 233. ) are these passages . Quest. But is not the Sabbath a ceremony , and so abrogated by Christ ? Answ. Doe as Christ did in the cause of divorce ; looke whither it were so from the beginning ; Now the beginning of the Sabbath was in Paradise before there was any sinne , and so before there needed any Saviour , and so before there was any Ceremony , or figure of a Saviour . Object . And if they say it prefigured the rest that wee shall have from our sinnes in Christ. Answ. Wee grant it ( as comming in afterwards Deuter. 5. 15. as it is in my Manuscript ) and therefore the day is changed , but yet no Ceremony prooved . 1. From the Law. 1. By the distinction between the Law and a Ceremony , Deut. 4. 13. 14. the Law came immediatly from God : the Ceremonies were instituted by Moses . 2. It were not wise to set a Ceremony in the midst of morall Precepts ‡ . 3. This is a principle , that the Decalogue is the Law of Nature revived , and the Law of Nature is the image of God ; now in God there can be no Ceremony , but all must be eternall : and so in this Image , which is the Law of Nature , and so in the Decalogue . Secondly from the Gospell , Eph. 2. 4. all Ceremonies were ended in Christ ; but so was not the Sabbath ; for Mat. 24. 20. Christ biddeth them pray , that their visitation be not on the Sabbath day : so that there must needs be a Sabbath after Christs death . 3. Those which were Ceremonies were abrogated , and not changed : but those which were not Ceremonies were changed : as the Ministry from the Levites , to be chosen throughout the world : the seats changed : so here the day changed from the day of Iewes , to the Lords day . Rev. 1. 10. So there . And my Manuscript addeth , And yet a Sabbath , Act. 1. 12. So that this lasteth as long , as the Church militant . So there . Now from the premisses in this instance , wee observe , what was the judgement of that learned Prelate , and how consonant to the doctrine of our Church in the Homily , touching the Sabbath . Hee shewes plainely , that the Lords day comming in place of the old Sabbath day , and so becomming our Sabbath day , is by necessary consequence grounded upon the fourth Commandement , the Law whereof is perpetually , because naturally morall . So as hence I might frame this argument : That day , which comes in place of the old Sabbath day , is commanded in the fourth Commandement : But the Lords day is come in place of the old Sabbath : Therefore it is commanded in the fourth Commandement . The Minor is cleare in D. Andr. and so from all the Fathers universally . The Major is no lesse true ; for if the fourth Commandement command the Sabbath day to be kept perpetually in all ages ( as sayth our Homily ) and that Sabbath day of the Iewes is now abolished , and an other day , the Lords day is now come in place of the old , and is the Christians Sabbath day : then of necessity , doth the fourth Commandement command us Christians to keep the Lords day , as our new Sabbath day . For instance : One is made a present heire , yea and Lord of such an inheritance : hee enjoyeth it for his life ; but when hee dyes , his next heire succeeds him in the full title . So here . If they object , But Quo jure , by what right doth the Lords day take the place of the Sabbath day ? I answer with D. Andrewes , and all the Fathers , out of the Psalme , God made it so : And Christs Resurrection declared it to be so : and the Apostles observed it so ; yea and commanded it so too . A. I remember the Treatiser confesseth , that the Apostles themselves at sometimes observed this day ; as Act. 20. 7. 1. Cor. 16. 2. B. At sometimes onely ? what ? no oftener , then hee finds expresly mentioned ? This is like him in Oxford , who in his Sermon sayd , that the Iewes kept the Sabbath , but once in 40 yeares , during their abode in the wildernesse . This hee gathered , because hee found it but once mentioned . But hee might have found it twice , if hee had looked well . So as this is a most beggerly kind of reasoning . And how injurious an imputation is it to the Apostles , to say , that they kept the Lords day sometimes , when as they taught and commanded others to observe it weekly ; as hath been noted ; did Christian people immediately after Christs Ascension observe this weekely day : and did not the Apostles themselves ? This is too grosly repugnant both to good reason , to our Homily , and to the witnesses produced . A. These two witnesses and instances I perceive come full home to the Homily . Onely one thing I observe , that D. Andrewes calls the Lords day our new Sabbath . This is a very rare thing , and that which the adversary in his booke doth much except against , not enduring that the Lords day should be called the Sabbath day . And I remember one passage in it , wherein hee quarrells H. B. for saying , that the ancient Fathers did ever usually call it the Sabbath day . Wherein hee sayth hee hath wronged and wrested S. Augustine in those places by him alledged . B. Concerning that , I have spoken with H. B. and hee sayth , hee will answer , and make good what hee hath sayd against his adversary . And hee told me , that howsoever indeed those words , ever usually , might give advantage to the adversary to carpe , yet being rightly understood , they may passe currant enough . For by , ever usually , hee meant , that all the ancient Fathers , although they alwayes distinguish between the Lords day , and the Iewes Sabbath day , yet they ever tooke and observed the Lords day in stead of the old Sabbath day ; and ever used it for the rest-day or Sabbath day of Christians ; Rest-day , and Sabbath-day being all one . And H. B. told me , that if D. Wh. tooke advantage of that , hee could as easily take advantage of that speech of his , where hee saith , This name ( Sabbath ) is not given it ( the Lords day ) in holy Scripture , or by any of the Godly Fathers of the Church . Now ( saith H. B. ) was not S. Augustine a Godly Father ? And hee , not onely in those places , quarrelled by D. W. and which H. B. will more fully cleare from his cavills , but more plainely , and without all ambiguity , in his 251. Sermon de Tempore , speaking of the Lords day , hee hath these very words : Ac ideo &c. * And therefore the holy Doctours of the Church have decreed to transferre all the glory of the Iudaicall Sabbath , or Sabbatisme , unto the Lords day , that what they observed in a figure , wee might celebrate in truth . Let us therefore Brethren observe the Lords day , and sanctify it , like as it was commanded them of old , concerning the Sabbath , the Lawgiver saying , From evening to evening yee shall celebrate your Sabbaths . Let us take heed that our Rest be not vaine , but from the evening of the Saturday unto the evening of the Lords day , being sequestred from rurall worke , and from all businesse , we may be vacant onely for the worship of God. Thus also we duely sanctify the Sabbath of the Lord , as the Lord saith , Yee shall doe no worke therein . So hee . And a little before in the same Sermon : Dominicum ergo diem , &c. Therefore the Apostles , and Apostolicall men , established the Lords day to be therefore observed with a Religious solemnity , because in it our Redeemer arose from the dead . And which is therefore called the Lords day , that in it wee abstaining from terrene works , or the allurements of the world , might onely attend to Gods worship , &c. So Augustine . And you see he speakes this , not as his owne particular opinion , but as it was the Tenet of the whole Catholike Church . So as the whole ancient Catholike Church did not onely observe , but call the Lords day the Sabbath of the Lord , which they kept in place of the old Sabbath day . Thus did H. B. informe me . And I remember Hilary calls it so , saying ; Though in the seventh day of the weeke , both the name and observance of the Sabbath be established : yet wee on the eigth day , which also is the first , doe injoy the festivity of the perfect Sabbath . Lo here this Father also calls the Lords day the day of our perfect Sabbath . But this suffice . A. It is a very pregnant place for his purpose , and sufficient to answer fully all the cavills , which are brought to the contrary ; so as if H. B. doe but alledge this one place , it will cleare all the other . But Sir , here is a huge clamour , especially of late dayes , raised against the name of Sabbath applyed to the Lords day . I pray you , may it not be called the Sabbath day ? And what doth our Church hold concerning this ? B. That the Lords day may be called the Sabbath day , I make no question . And that for many reasons : 1. Because it is our Rest-day : 2. The Apostle calls our rest a Sabbatisme . 3. The very name of Lords day imports so much , as being the Lords holy day , as Esa. 58. 13. and that day whereon the Lord rested from his worke of Redemption ; and so sanctified by him , and to him . A. D. Wh. denies , that Christ upon the day of his Resurrection rested from the worke of Redemption . B. I conferred with H. B. about this , because it much concernes him to quitt this question , seeing on Christs resting on that day , hee grounds the Sabbatisme of it , as agreeable to the fourth Commandement . And in my judgement , if hee can evince and cleare it , it will proove unanswerable . And hee tells me , that hee hath in two severall Treatises in Latin against Theo. Brab . fully cleared it , and remooved all objections and cavillations , that either Th. Br. or F. VVh . have or can bring to the contrary . And hee purposeth to doe the like to D. VVh . And hee made it very cleare to me , that Christs Rest from the worke of Redemption from sinne on the Crosse , and from death in the grave ( which was a branch of that worke ) began not , till his Resurrection . As for his Ascension , that was into the place of rest ; but his Resurrection was into the state of rest . As for D. VVh . his objection , with Th. Brab . that Christ laboured on that day : H. B. shewes it to be absurd and ridiculous , seeing Christ arose with a body glorifyed and impassible , so as his actions that day could not be called a labour , that thereby the new Sabbath should be broken . But you aske me , what our Church holdeth concerning this , that the Lords day is called the Sabbath day . In brief , I have observed , that in the Homilies it is no lesse then ten severall times called expresly the Sabbath day ; 8. times in the Homily fore-cited , and twice in the third Homily of Rebellion . Also Canon 70. in the Articles of the two last Trienniall visitations of London . In K. Iames his Proclamation May 7. 1603 twice . In an exhortation at a generall Fast set forth by him in the first yeare of his Raigne . In Archbishop Bancrofts visitation Articles for Canterbury , Art. 75. 76. I might compile a whole volume of instances in this kind . Yea there seldome comes forth a Brief , but it calls it the Sabbath day . But least neither the Church of England in her publike doctrine , nor the pious workes of her grave and learned sons , may perhaps satisfy the Adversaries importunity : yet I hope the writings of his more pious , and no lesse learned brother D. Iohn VVhite , ( and those also both republished , and vindicated by Fr. VVhite , from the Iesuites calumnies , white dyed black &c. ) will a little qualify him . How D. Iohn VVhite doth not onely call the Lords day the Sabbath day , as once Sect. 38. 1. and twice Sect. 43. digress . 46. 6. but hee also condemnes all profane sports and recreations on that day , and among the rest dauncing for one . And for this hee alledgeth the example of the Papists , as the most notorious Sabbath-breakers in this kind . A. Doth hee so , Sir ; This seemes strange to me , that so great a Clerke , as Fr. VVhite , should so farre forget himself , as not to remember what his brother hath write . Surely if it be so , it will be a cooling card , and no small disgrace to his Lo ; when so worthy and reverend a Brother shall be brought as a witnesse against him . But I pray you for my better satisfaction , relate to me the very passages and words of D. Iohn VVhite . B. I will. In Digress . 46. the title whereofis , Naming certain points of the Popish Religion , which directly tend to the maintenance of open sinne , and liberty of life . Now among many fowle and profane practises ( as hee calls them ) this hee notes for one , namely the profanation of the Sabbath , in these words : That they hold it lawfull on the Sabbath day , to follow suits , travell , hunt , DANCE , keep faires , and such like . This is it that hath made Papists the most notorious Sabbath-breakers that live . So hee . And Sect. 38. n. 1. hee sayth : Let it be observed , if all disorders be not most in those parts among us , where the people is most Pope-holy , &c. And for mine owne part , having spent much of my time among them , this I have found , that in all excesse of sinne , Papists have bene the ringleaders , in riotous companies , in drunken meetings , in seditious assemblies and practises , in profaning the Sabbath in quarrells and brawles , in stage-playes , Greenes , Ales , and all heathenish customes , &c. Thus this reverend Divine , Candore notabilis ipso , whom all the Iesuiticall smoke out of the bottomlesse pit cannot besweere or besumdge , or dye blacke with all their black-mouthed obloquies . A. Surely these are very pregnant passages . And it makes me tremble to thinke , and amazeth me , how one White is so contrary to another ; as also , how the Libertinisme dispensed now a dayes 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 maners and customes . B. Wee have all of us cause to lament what wee see , and to feare yet more sinfull mischiefs to follow , if they be not prevented . A. I begin to blame my owne negligence , I did not thinke that our Church , and the Archbishops and Bishops themselves , and K. Iames and others had so familiarly used to call the Lords day the Sabbath day . And it seemeth , that D. Wh. hath not well read over out owne Church Records , how skillfull soever he professe himself to be in Antiquity , tanquam in aliena republica , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or as the Lamiae , who abroad carryed their eyes in their heads , but at home closed them up in a box . Otherwise , I suppose he would not so frequently brand all those for novell Sabbatarians , who call the Lords day the Sabbath day . B. VVhat is his reason , I know not . Let him looke to it . Me thinks the very reading of the fourth Commandement every Lords day , might stop his mouth ; saving that hee hath found out many inventions to elude the nature and property of this Commandement , as pag. 158. 159. &c. which I hope H. B. will meet withall . A. I shall be glad to see it . And yet I somewhat correct my former conceit of D. VVh . For I find , hee hath read the Homily and Injunction , as pag. 224. B. Indeed I thanke you for minding me of it . I remember he quotes the Homily in one place of his Booke ( and that is all as farre as I have observed ) where hee hath picked out one little peece , to maintayne his Christian Libertinisme in point of labour on the Lords day . But it is altogether perverted by him for works of great necessity , as scathfire , invasion of enemyes , &c. God allowes on the Sabbath . And the Injunction of Queene Eliz. 20. hee there also no lesse perverteth , while hee confounds the Lords day with other holy dayes , which the Injunction doth clearely distinguish for that liberty , which it dispenseth with , touching worke in harvest time is not spoken of the Lords day , or Holy day , as it is there called , and set alone by it self , but of holy and festivall dayes onely , of humain institution . A. And I thanke you for this observation . And falling here upon worke on the Lords day , I am occasiotied to aske your judgement of those passages of his , touching Recreations on that day , in which argument hee hath spent many leaves . B. But without any good fruit . And as his discourses hereupon are large , so they require a large confutation , which I hope H. B. will performe . For the present , a little to satisfy your request , thus much : Hee distinguisheth Recreations into two sorts : 1. Honest and lawfull . 2. Vitious and unlawfull . For his definitions , or descriptions of them , I passe them by , as requiring a larger answer . In summe , I note his pitifull enterfeerings by equivocations , contradictions , and the artifice of his purest naturall wit , in spinning a curious web of so fine a thred , as wherewith though he may thinke to cover himself , yet it is pervious and penetrable to every eye . Hee sayth , All kinds of Recreation , which are of evill quality , in respect of their object ; or which are attended with evill and vicious circumstances , are unlawfull , and to be refrayned upon all dayes , and at all seasons . But if they be used upon the Lords day , or on other Festivall dayes , they are sacrilegious , because they rob God of his honour , to whose worship and service the holy day is devoted : and they defile the soules of men , for the cleansing and edifying whereof the holy day is deputed . And pag. 259. hee relates out of ancient Imperiall Edicts , that all obscene , lascivious , and voluptuous pastime ▪ are prohibited , &c. And yet pag. 266. hee hath these words : This seemeth to me to have been a prime motive to our Religious Governors , of allowing the people of the Land some Recreations ( not prohibited by our Lawes ) upon the holy dayes . For if they should ( upon Puritan principles ) restrain them wholly from all repast ▪ the Holy-day would be more unwelcome to them , then the plough-day : and besides , it might ingender in peoples mindes a distast of their present Religion , and manner of serving God. So hee . VVhere I note sundry poore and pitifull shifts and shu●●lings . For first , pag. 258. hee sayth , Also our most gracious and Religious Soveraigne is the Lords Vicegerent , to restraine the abuse , and scandalous profanation of the Lords day : And hee is a noble Successor of those glorious Princes , which in ancient times , by their Royall and Imperiall Edicts and Constitutions , prohibited on this day , All obscene , lascivious , and voluptuous pastimes , &c. If then I might be so bold , I would aske him , what hee thinkes of promiscuous meetings of wanton youth in their May-games , setting up of May-poles , dancing about them , dancing the Morice , and leading the ringdance , and the like : unto which D. VVh . in the former passage , 266. doth not obscurely point as it were with the finger . Are not these obscene , or lascivious and voluptuous pastimes ? And if so , are they not prohibited by Royall and Imperiall Edicts and Constitutions of those glorious ancient Princes , whereof our most Gratious and Religious Soveraigne , the Lords Vicegerent , for restraining the abuse and scandalous profanation of the Lords day , is a noble Successor ? Lo then , what a monstrous Contradiction is here . A. But doe ancient Emperours in their Imperiall Edicts prohibite such Recreations on the Lords day ? B. I will give you one instance , in stead of many . Carolus M. Placuit , It is our pleasure , that all the faithfull doe reverently observe the Lords day , in which the Lord rose againe . For if Pagans , for the memory and reverence of their gods , doe celebrate certain dayes , and the Iewes doe carnally observe the Sabbath : how much more ought this day to be honorably celebrated of Christians , that on this Holy-day they attend not upon vaine fables , or idle chat , or songs , or dances , or scoffings , standing in the Crosse-wayes , or streets , as they usually doe ; but that they have recourse to the Priests , or some wise , and good man , that they may profit by their preaching and good discourses , such as concerne the soule . In like sort also les shepheards , or keepers of cattell , by going and returning into the feilds , and home againe , doe so , that all may know such to be true , and devout Christians . So hee . And his Sonne , Ludovicus Pius , in his Additionalls , repeating the selfsame Constitution of his Father verbatim , doth add these words : Proinde , &c. Therefore it is necessary , that first Preists , Kings and Princes , and all the faithfull , doe most devoutly give all due observance , and reverence to this day . So hee . A. A most noble instance , and home . For I perceive this Imperiall Decree condemnes all dauncing , especially on the Lords day . But let me not interrupt you . B. To proceed then upon the former passages : Secondly , I note how poorely hee playes the Divine , or Doctor , by giving indulgence of more liberty to such as have queasy stomaks , and cannot digest those wholesome meates , which Gods word , and all sound Divines and Doctours doe prescribe . This is just , as if a sick Patient should refuse some bitter pills or potions , which are for his health , complayning hee cannot indure the bitternesse of them : and then forsooth his palate must be pleased with some delicious thing , which corrupts the stomacke , and feedeth the disease . Or as if a wanton boy must be permitted so many houres play every day , because hee hath learned one lesson , and complaynes the taske is too hard to learne more . Or as if a Servant , being set about his Maisters businesse , though it be otherwise easie and tolerable , yet complaynes it is too hard a taske , and therefore hee must have liberty to take his pleasure one part of the day . And surely this followes by good reason , from the greater to the lesse , from Gods day to mans day , and from Gods service to mans service . Give man a power thus to dispense with a part of the Lords day , which is an incrochment upon the fourth Commandement , according to the doctrine of our Church : and why may not man assume to himself a power ( as the Pope doth ) to dispense with servants , or children , by allowing them sometime , wherein they shall be free from the controll of their Maisters and Parents ? Thirdly , I note what a great blemish hee fastens upon our Religion , as if it were either too rigorous , or too licentious . Too rigorous , by laying no other burthen upon them , but that of Christ , which though in its owne nature it be light and easy , yet to the sonnes of Belial it seemes insupportable , and intolerable . As if sanctitie , and purity of life were an over rigid precisenesse , and a Puritan principle . Or too licentious , by giving indulgence , and dispensation to loose Libertines , and teaching men to become more filthy still , and to be as the uncleane Beasts , that chew not the Cudde , or as the sow that is washed , to returne to their wallowing in their profuse and profane sports and pastimes , when no sooner they are out of the Church , but they runne to their excesse of riot . And here I cannot but record an excellent passage in Nazianzen , to shame the impudency of these times . This Godly Father , reprooving the loose carriage of Christians in his time , especially on the dayes of solemne and sacred assemblyes , as on the Lords dayes , sayth : Postquam , &c. After they are gone out of the Church , casting aside all that instruction , they had there learned , they fashion themselves to the vulgar , with whom they converse ; or rather laying aside the false and counterfait vizard of gravity , they are discovered to be such , as they were not knowne to be before : and having seemed to give some reverence to Gods word , while it was preached , they leave it : and out of the Church , they fall to delight and sport themselves in an impious maner , and with love songs , with the noise of Minstrells , as piping , clapping the hands , being full of strong drinke , and defiled with all kind of muddy and dorty pleasures . And whilst they chant it over and over , they who celebrated the honour of immortality , by and by fall to a most wicked recantation ; Let us eate and drinke , for to morrow wee shall dye . And these are not dead to morrow , but indeed are now dead unto God ; burying the dead , that is , themselves , in the grave of death . So hee . Which liberty even the Papists themselves , and Bellarmine abundantly , doe with open voyce declame against , and are ashamed of , so farre will they be from being willing to be drawn to such a Religion , by the motives of such liberty . And herein doth our Treatiser miserably abuse the Scripture , and so turne the Grace of God into wantonnes . For pag. 257. hee sayth , The Law of Christ is sweet and easie , Mat. 11. 30. and , his Commandements are not grievous , 1. Ioh. 5. 3. And what then ? Is Christs Law so sweet and easie , as that it gives indulgence to profane Libertinisme ? This is to make the Gospell a sweet fable , as that Atheisticall Pontifician sayd . Or as an other in his Sermon , upon those words of Christ , The sonne of man is Lord even of the Sabbath day : thence inferred , that Christ had given us liberty to play on the Sabbath . And this the Treatiser calleth * Christian liberty , and on the contrary , the holy and Religious keeping of the Lords day , a superstitious Iudaicall fancy , and * rigid Ordinances of our Sunday-Sabbatarians . Whereas the ancient Godly * Fathers called the loose profaning of the Lords day by dancing and revelling , a Iewish Sabbatising . A point well to be observed . Fourthly I observe a very improper , and so untrue speech ; where hee sayth ▪ If they should ( upon Paritan Principles ) restraine them wholly from all repast . Who ( I pray you ) doe restraine the people from all repast on the Lords day ? Or is profane sport a repast , to feed the humour of the rude vulgar ? It seemeth so . And liberty to youth is as their meat and drinke . Fiftly pag. 266. hee sayth : Some Recreations ( not prohibited by our lawes ) our Religious Governors allow upon Holy-dayes . And pag. 232. Civil recreation , not prohibited in termes , neither yet by any necessary consequence from the law , cannot be simply unlawfull . And pag 231. No just law , divine , Ecclesiasticall , or Civil , doth totally prohibite the same . To this I reply , that those sports fore-specified , are prohibited by law , both divine , Ecclesiasticall , and Civil . 1. by divine law : as * Rom. 13. 13. * Gal. 5. 21. 1. Pet. 4. 3. In the fourth commandement for as Bucer sayth : writing to K. Edw. 6. His diebus . On these , to wit , Holy-dayes , the works of the flesh are not to be allowed , nor profane businesses , nor licentious sports , nor unseemly drinkings , and other vitious pleasures . Indeed the people are to be allowed honest recreations at fit seasons : but seeing God hath so severely forbidden works profitable for the body , to be done on dayes sanctified to his Name : how much more greivously is hee offended , when th●se dayes are profaned with wanton , and for the most part wicked works ? Six dayes ( sayth hee ) thou shalt doe all thy worke ; to wit , such as concerneth the sustentation , or els the recreation of this present life : but the seventh day is the Lords Sabbath , on it thou shalt not doe any worke : not any , which the Lord himself hath not commanded to be done on that day : but those which hee hath commanded , they are all most religiously to be observed on the Holy-dayes . And of so weake and slippery faith are we all , as the dayly renewing and confirming of the same is very necessary for us . Whereas most men more greivously offend and provoke Gods Majestie on these dayes , then on other dayes . By all meanes therefore it is the office of your sacred Majestie against this so great dishonor of God , and lawles profanation of his Holy-dayes , to revive the authority , of Gods law , and therein also to follow the examples of pious Princes , &c. So he . Secondly : Those foresayd sports are prohibited by Ecclesiasticall lawes , for all Councels doe universally condemne them . To instance one or two . The Councel of Millan . Nefasesse , &c. It is impious , that sacred dayes instituted for the commemoration of the greatest benefits of God , and to render our best prayses unto him , should be transferred to those things , which most of all abhorre from that service : as leapings , sports , daunces , enterludes or shewes , which being inticements to filthy pleasures , do much delight the Devill , the enemy of mans salvation . And another of Millan : That no sports , or vaine sights , dancings , leaping , be used at all in Cities , suburbs , towne , or any where eis on the Holy-dayes . And yet another Councel at Millan : Quoniam , &c. Because it is found by too much experience in this Province , that in these corrupted times and manners , that people for the most part never meet at dauncing , merriments , leapings , and the like , without many , and those most greivous offenses of God , and that both by reason of filthy thoughts and obscene speeches , dishonest actions , corruption of manners , and most pernicious bates to all the lusts of the flesh , perpetually coupled with them , and also of murders , brawles , dissentions , whoredomes , adulteries , and many other evils , the most frequent consequences thereof , wherefore on Holy-dayes we prohibit leapings , sports , dancings , &c. Now these Councels were kept in Italy . Yea a Councel at Rome , but more ancient : Of Feastings not to be made upon Holy-dayes ; and , On Holy-dayes dancing not to be used : There be some , and specially women , which on Holy-dayes by their balling , singing filthy songs , holding and leading dances , so imitating the guise of Pagans , doe bring it among Christians , such , if they come to the Church , with lesser sins , they returne from it with greater . And if upon admonition they desisted not , Leo 4. denounceth excommunication against them . Lo here , this Councel at Rome sayth , that dancing on Holy-dayes is a heathen guise , brought in among Christians . Shall I add one more . The Councel of Colen : deinde impingunt . Againe , they offend against this Precept , who on Holy-dayes are intent upon sports , pastimes , dice , leaping , dancing the ring , who are vacant for revellings , drinkings , superfluous pompe , who defile the Holy-dayes with wicked talke , and filthy songs : such doth the Councel of Carthage , and of Toledo , decree to be excommunicate . For holy solemnities and feasts are not therefore instituted , to serve our filthy lusts , or that we should collect together our sins , but that we should altogether abandon them , and not to celebrate them with corporall refection or recreation , but spirituall rejoycing . And how is it possible , that in dances the sanctification of the Sabbath should be kept , where modesty it self is not secure from snares . So the Councel . But what need we goe further , then our owne Homily forecited , which sayth , that in pride , in excesse , like rats in brawling , fighting , quarrelling , wantonnes , toy●sh talking , and filthy fleshlines , God is more dishonoured , and the devill better served on the Sunday , or Sabbath day , then upon all the dayes of the weeke besides . Now though moris dances and may-games , and the like , be not here condemned in terminis , yet by consequence they be : sith they are the inseparable companions , and most pernicious occasions of inflaming the lusts , and of manifold mischeifs ; as hath been noted . Therefore by just Ecclesiasticall lawes such sports are prohibited . Thirdly , They are prohibited by just Civil lawes . Besides those instances fore-alleged of the Edicts of Charolus Mag. and Ludovicus Pius his Sonne : we may to the honor of our nation , and the eternall fame of our religious King Charles , produce the first Act of Parlament in I. Caroli , the prime gemme in his Royall diadem ; and which deserves to be writen in golden Characters . Forasmuch as there is nothing more acceptable to God , then the true and sincere worship and service of Him , according to his holy will , and that the holy keeping of the Lords day is a principall part of the true service of God , which in very many places of this Realme hath been , and now is profaned and neglected by a disorderly sort of people , in exercising and frequenting Beare-baiting , Bull-baiting , Enterludes , common playes , and other unlawfull exercises and pastimes upon the Lords day , &c. That from henceforth , &c. there shall be no Bear-baiting , Bull-baiting , Enterludes , common playes , or other unlawfull exercises or pastimes within their owne Parishes , Hence it is plaine , that all manner of sports and pastimes are unlawfull on the Lords day ; for Beare-baiting and Bull-baiting are prohibited , as unlawfull on this day , which els are made lawfull on other dayes . And therefore dancing , Maygames , Morrices , and the like , how ever men may account them lawfull on other dayes , yet for the very reasons afore-sayd , forasmuch as they are prohibited as unlawfull by Imperiall Edicts of ancient Kings and Emperours , of whom our most gratious and religious soveraigne is by the Treatiser acknowledged to be the noble , successour , in restraining the abuse , and scandalous profanation of the Lords day : on this day at least , they are unlawfull . I will add but one instance more , and that is out of Iustinian , where he seth downe this Imperiall Constitution . Die Dominico , &c. On the Lords day , which of the whole week is the first , all pleasures of sports and pastimes being denyed to the people through all Cities , let the whole minds of Christians be occupied in the service of God : and if any shall on this day be taken up with the madnes of Iewish impiety , or with the errour and franticknes of brutish Paganisme , let him know , that there is a difference to be put between the time of prayers , and the time of pleasures . Yea so religiously was this day observed , as if the Emperours birth-day fell upon it , it must be put of to another day of the weeke ; and sayth the Constitution , If the people sh●ll shew lesse reverence towards us then , than they were wont , let no man be offended with it , because men doe give greatest honor to our clemency , when the worlds obedience is entirely yeilded to the vertues and merits of Almighty God. So there . In fine , in a * booke set forth by King Hen. 8. and inscribted to his loving and faithfull subiects , which before had been set forth by the * whole Clergie of the Realme , with the names of 21. Prelates , besides many Doctors , prefixed unto it , & approoved by both the houses of Parlament : are these passages , * Against this Commandement generally doe offend all they , which will not cease from their owne carnall wills & pleasures , that doe not give themselves Intirely and wholly , without any impediment unto all holy works , and that not onely in the house of God , but also in their owne houses ; but ( as commonly is used ) passe the time either in idlenes , in gluttony , in riot , or other vaine , or idle pastime ; which is not according to the intent and meaning of this Commandement , but after the usage and custome of the Iews , and doth much offend God , and provoke his indignation & wrath towards us . And it is added in the Clergies * booke , for as S. Austen sayth of the Iewes , they should be better occupied , labouring in their feilds , and to be at the plough , then to be idle at home . And women should better bestow their time in spinning of woll , then upon the Sabbath day to lose their time in leaping , & dauncing , and other idle wanton , lose time ▪ So there . Now tell me Brother , what thinke you of this , that those Prelates and Clergy of England in the very first duskish dawning of the morning , should be so cleare , orthodox , and zealous in the point of the Sabbath , and now in the Meridian of the Gospell so many , with their eyes closed up , doe with both hands fight against this truth ? A. I confesse it is to me no small matter of wonder . But Sir now that you have so fully cleared the poynt about Recreation from all the subterfuges of him , that hath so moyled himself to make some thing of nothing , and therein also have vindicated the Lawes both Divine , Ecclesiasticall and Civill , from giving any countenance or connivence to such Recreations : there remaynes yet one thing to be cleared , and that is , about the judgement of the reformed Churches beyond the Seas , which the opposite authour pleadeth to be all for him . B. It s true . And I cannot but smile , when I thinke of it . That they , which make no bones even in open Court to vilifie the prime pillars of those Churches , yea and to nullify the Churches themselves , as if they were no true Churches , as having no lawfull Ministers , because no Prelatés to put them in orders : should notwithstanding daigne to grace them so much , as to call them in , and to account them competent witnesses in the cause . But a bad cause is glad of any Patron , or Advocate to plead for it , though the Client have openly stigmatized him for a 〈◊〉 . But what stead will the Reformed Divines stand him in ? Certainly in the point of Sports and Recreations they will utterly faile him , yea and disclame him too . In the point of the Institution of the Lords day , indeed , and the obligation of it to Christians , a great part is for him , though the better part is for us . This is confessed of us . A. But I pray you , are they against him in the point of Sports and Recreations ? I have been credibly informed , that the contrary report hath made a strong impression of perswasion in some gentle and generous breasts , whose credulity subtile insinuations can prevaile so with , as to make them beleeve the Moone is made of green cheese . I pray you therefore cleare this one point , and I will weary you no longer at this time , the night now drawing on apace . B. In a word then . True it is , that many and most of those Churches , for the vulgar generality , come farre short of the due esteeme of the Lords day in poynt of practise . But yet , for the Ministers of the 17. Provinces Reformed , and of the neighbouring Churches in Germany , even all those ; that were of the Councill of Dort , did unanimously make some Canons and Decrees , joyntly to petition the States Generall of the United Provinces , for the reformation of the manifold profanations of the Lords day . For in the 14. Session are these words : Ne autem , &c. And least the people on the Lords dayes in the afternoone , being taken up with other affayres or exercises , be withdrawne from the afternoon-sermons , the Magistrates are to be supplicated , that they by more severe Edicts prohibit all servile , or dayly works , and especially sports , drinkings , and other profanations of the Sabbath , whereby the afternoone time on the Lords dayes , and specially in villages , is usually spent , that so by this meanes also they may be brought to those afternoone Sermons , and so may learne to sanctify the whole Sabbath day . And D. VVallaeus in his Preface before his Treatise of the Sabbath , hath set downe so much of the Synods Petition to the States , as was drawne into forme for this purpose , in these words : Vt gravissimae illae , &c. That these most grievous and manifold profanations of the Sabbath , which are dayly committed by Faires , wakes , banquets of societies , Watchmen , Neighbourhoods , Mariages ; by the exercise of Armes , by hunting , fishing , fowling , playing at ball , by Histrionicall acting of Comedies , by dauncings , Port-hale of goods , drinkings ; & that many other like things , which in these Countryes doe every where abound , to the great scandall & reproach of the Reformed Religion , and to the great hinderāce of Gods worship , may be most strictly prohibited &c. So the Synod . Thus in one brief view you see the unanimous judgement of the Divines of that Synod , for the due sanctification of the Lords day , or Sabbath day , as they often call it : although the streame of a wicked custome in point of practise hath made an universall inundation in those Provinces , which ( I feare ) will ( in time ) drowne them up in their profanenesse . And the Synods judgement in the poynt of Institution by Divine authority and that from the fourth Commandement , seemes to be no lesse sound and consentient , sith they so often call the Lords day the Sabbath day , and so zealously plead for the due sanctification thereof . 〈◊〉 enough of this . A. Sir , I heartily thanke you for this your sweet conference , which I could be content might last yet a whole summers day , but that ( as I sayd ) 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 . Deo gratias . Octob. 2. 1635. Notes, typically marginal, from the original text Notes for div A17292-e10 * Declaration about the dissolving of the Parliament . And , Declaration before the 39 Articles . Communion Booke Catech expounded by Beve . Pag. 20. Alex. d'Ales P. 3. q. 32. m. ar . Ibid. * Pag. 90. In the High Commission , at the Censure of Th. Brabourne . B. Andrewes speech in Starte-chamber against Mr. Traske . Dominicus dies , Christi resurrectione declaratus est Christianis , & ex illo coepit habere festivitatem suam . Aug. p. 119. c. 13 * Thus D. Andr. is point blanck against D. Wh. who pag. 270. ( quoted before ) saith , that the Euangelicall Law hath not determined any certain day or time . Yet lo here a certain day determined by the Euangelicall Law , delivered by the Apostle . Serm. 1. of the gunpowder treason , on Psa. 118 23. 24. A Patterne of Catecheticall Doctrine . And , the whole Decalogue succinctly & judiciously expounded . ‡ So there should be confusion . Manuscr . Pag. 211. & 189. ☜ Pag. 207. * Aug. de Temp. Ser. 251. De eo quod scriptum est vacate , & videte quoniam ego sum Deus . Ac ideo sancti Doctores Ecclesiae decreverunt omnem gloriam Iudaici Sabbatismi in illam ( Dominicam ) transferre , ut quod ipsi in figura , nos celebraremus in veritate & observemus ergo diem Dominicam fratres , & sanctificemus illam , sicut antiquis praeceptum est de Sabbato , dicente Legislatore , A vespere usque ad vesperam celebrabitis Sabbata vestra . Videamus ●e otium nostrum vanum sit , sed a vespera diei Sabbati , usque ad vesperam diei Dominici sequestrati à rurali opere , & ab omni negotio , soli Divino cultui vacemus . Sic quoque sanctificamus ritè Sabbatum Domini , dicente Domino , Omne opus non facietis in eo . [ Hilar in Psalm . explanato Prologus ] Cum in septimo die Sabbati sit & nomen , & observantia constituta : tamen nos in octava die , quae & ipsa prima est , perfecti Sabbatum festivitate laetamur . Heb. 4 see Zanchy de hominis creatione . lib. 1. cap. 1. Sect. 36. ☞ The way to the true Church . Ibid. Sect 43. Digress . 46. n. 6. Ibid Sect. 38. n. 1. Pag. 224. Pag. 229. Caroli M. Leges Ecclesiast . lib. 6. cap. 202. Ludovic . Pius ibid. Additio c. 9. Clem. Alex. Poedag . lib. 3 c. 11. nere the end . Hee lived about the yeare of Christ 200. * Pag. 268. * Pag. 249. * See Aug. de Consensu Euangelist . l. 2 ▪ c ▪ ●7 . ☞ * Gloss Interlin . Haec sunt opera tenebrarum . * Opera carnis ibi . M. Bucer ▪ de Regno Christi . lib. 2. ca. 10. Scripta Anglicana . Concil . Mediolan . 4. Concil . Mediolan . 1. Concil . Mediolan . 3. Conc. Rom. anno 826. Conc. pars 3. Bin. Can. Conc. Colon. anno 1563. explic in Deoalogum . Iustinian . Cod. 15. tit . 5. * A necessary Doctrine for a Christen man. * Printed 1537. The Institution of a Christen man. * Vpon the fourth Commandement . * Institution fol. 77. 2. Sess. 177.