danger and a stinte set beyond which if they went their judiciall lawes condemned them to death as you ignorantly avouch Thirdly you say that the name of Sabbath was never applyed to the Lords day by any Apostle or other Christian for many hundred yeeres after Christ The Apostle in Heb. 49. doubted not to apply the name of Sabbath to the Christian people and our rest saying That the People of God have their Sabbatisme left unto them Yet admit your strong conceit had bin as strong a Truth what would follow thence That our Saviour intended our Sabbath in that place of Matthew because the Apostles call it the Lords day In no case For to use the name of distinction in times of the Church wherein the Saturday was called Sabbath cannot either make the Apostles faultie or the name of Sabbath incompatible to that day The seventh Section answered First that at the time of the siege of Ierusalem all ceremonies Zuares de lâ—gib l. 9 c. 19. of the old law were deadly you denie and we affirme for if our Saviours death be not the time of the ceremonies deadlinesse you confesse you lost your labour to the one halfe of your Reply hereto indeede St Hierome sets that for the period but you have not answered one of his arguments but to let that passe the terme prefixed is this Looke when the Ceremoniall law was dead throughout the whole world it began at the same time to bee deadly also through the world now the ceremoniall law was dead when the Gospell was published for that obliging the other ceased to oblige and that published the other was utterly evacuated Therefore in that point of time in which a sufficient promulgation of the Gospell was accomplished instantly the old law was deadly This you partly saw when you said in this Section and not onely dead they were but deadly also I confesse to Christians to whom he was certainely revealed to be the Saviour This time was before the eversion of Ierusalem as the Apostle testifieth in Col. 1. 6. that the Gospell was come unto and brought forth fruite also in all the world and proclaimeth to the Churches that the Ceremoniall law was deadly both in that Epistle to the y Col. 2. 20. 21. Gal. 5. 3 4. 4. 9. 10. 11. Colossians and in the Epistle to the Galathians Secondly for your assertion about the old Sabbath that it did remaine and was observed in the East Churches three hundred yeeres and above after our Saviours death it is utterly false that it was observed either Iewishly or as a Sabbath or in Obedience to the fourth Commandement No such observation was Anathematized in the Councell z Ignat. ad magn of Laodicea and Ignatius charged those Christians to worke that day If you meane this observation was the performance of some religious duties publikely then you might say every day in the weeke was observed religiously by them for that is knowne that many of the Greeke fathers as well as the Latine preached every day and a Aug. Ianuar. Ep. 11â— Augustine tels of divers customes in the Churches Some communicated at the Lords table every day some some certaine dayes some on the ancient Sabbath and the Lords day some onely on the Lords day But you must needs intend the Iewish observation of the Sabbath for these words you adde all ceremonies therefore and particularly of the old Sabbath at the time by you mentioned were not deadly Thirdly and when you say that the name of Sabbath was not given in the Church to any other day than the Iewes Sabbath for more hundred of yeeres than three hundred Augustine saith b Serm. de temp 251. So we also sanctifie the Sabbath the Lord saying Ye shall not doe any worke therein The eighth ninth tenth eleventh and twelfth Sections answered In the eighth Section you set forth slanderous reports of Master Byfield which you tooke in by retayle some about his Doctrine concerning late repentance of this the Church of England knoweth his wholesome propositions imprinted in his bookes on the Coloss and on the first Epistle of Peter Some about his Discipline as you terme it but those in and about Chester know his goings in and out then among them In the fourth page of the Treatise you tell of Rebellion against mens lawes and mischiefes to the common-wealth and in the 53. page that few drew so freely of this vessell as he all which cannot agree to a resolution of a private case and those words wherewith Mr Byfield chargeth you and you deny viz. that this doctrine tended to the corrupting of the estate where your kindred and acquaintance and your selfe had lived are expresse in a letter written Iune the ninth 1611. Therefore he justly charged you for charging him unjustly in these respects and did not calumniate you And whereas you say that the doctrine of the Sabbath which you opposed was not for pulpits but for Corners you might have knowne it hath sounded in pulpits and is in print by divers Divines This of the ninth Section But what doe I indeed these nor the other Sections containe nothing worthy an Answere The hands are joyned with scorners and the replies borrowed from wicked men let them alone The thirteenth Section answered That you did adjure Mr Byfield which yet you deny will be manifest if your forme of speech in the end of your Treatise and the nature of an Adjuration be compared together * Zauch in tertium precept de adjuratione An Adjuration is an action in which in the Name of God or by his Name either we require an oath of any one whereby hee should binde himselfe to doe or not to doe something or wee binde him to it by command or intreaty without an oath exacted and that our desire may be more surely obtained we interpose the Name of God Your words are these I challenge you as you will answere it at the judgement Seat of Almighty God when your accounting day shall come to repaire the ruine you have made in his Conscience True here you require not an oath to binde him to this yet you require it with an interposition of the Name of God and a denunciation secretly of Gods anger if he doe it not and so you fall under the second kinde of Adjurations The fourteenth Section answered Here begin Mr Byfields reasons why he would not yeeld to answere the Treatise though adjured Mr Breerwood would refell them Take M. Byfields words together and they are a sufficient reason for every strangers vaine challenge ought not to be answered Now this challenge of M. Breerwoods was vaine because the Injury was but a Conceit no Reality and the doctrine of M. Breerwood abundantly answered in Writers at his hand Thus all M. Breerwoods words are to no purpose and a meere beating of the Ayre By the way note M. Breerwoods Parenthesies no man lesse curious or inquisitive of other mens affaires neither
precedent words of the administration of the Lords Supper But we after those things for the remainder of the time doe ever remember one another of these things and those of us which have any thing helpe every one that wants and are alwayes together one with another A little after hee saith that the assemblies on that day were frequented of all in Citie and Countrie prayer preaching and the Sacrament was administred Collections for the poore which was after the assemblies distributed to the needy imprisoned stranger with the like whom they visited Tertullian in that 16 chapter of his Apologie against the Gentiles gives this as one cause of their conjecture that Christians worshipped the Sunne because they kept the Sunday Holy Wee give our selves to joy saith hee the Sunday for another farre wide reason than in honour of Diem solis laetitiae indulgemus the Sunne are we in the second place from them which appoint Saturday to idlenesse and feeding themselves also wandring from the Iewish custome which they know not What meaneth he hereby but that such a solemnitie is kept and ought to bee by Christians as should exceede in that kinde the feasts of the nations and Heathen as in his booke of Idolatrie chap. 14. he speaketh Ignatius speaketh enough to any man not prepossessed for he saith let every lover of Christ celebrate the Lords day as festivall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word signifieth a solemne festivall free from worke and workeday labour That others also of the ancients did understand this celebration to be with exact vacation is evident Saint Austin saith come ye to the Church every Lords day for if the unhappy Iewes doe celebrate the Sabbath with such devotion that in it no earthly workes were done how much more ought Christians to bee vacant to God alone on the Lords day and come together for the Salvation of their soules Againe Apostles and Apostolike men have therefore ordained that the Lords day be kept with religious solemnitie because in it our Redeemer arose from the Dead and which is therefore called the Lords day that in it abstaining from earthly affaires and the enticements of the world we may serve onely in divine worship That of Saint Clement is also worthy note neither on the Lords dayes which are dayes of joyfulnesse doe we grant any thing may be said or done besides holinesse Austin also in the sixt booke de Civitate Dei chap. 11. speaking of Seneca's scoffing at the Iewes Sabbath that they lost the seventh part of their time in vacancie addeth this Notwithstanding he durst not speake of the Christians even then most contrarie to the Iewes on either part lest either hee should praise them against the old custome of his owne Countrey or reprove them perhaps against his owne will Saint Austine likewise reproveth their telling of tales their slanders playing at dice and such unprofitable sports as if one part of the day were set apart for dutie to God and the rest of the day together with the night to their owne pleasures In the same place also he condemnes walking about the fields and woods when they should bee at Serm. 251. De Temp. Divine Service with clamour and laughter and saith the day must be sequestred a rurali opere ab omni negotio from countrey worke and all businesse that wee may give our selves wholly to the worship of God Saint Chrysostome speaking of the fitnesse of the Lords day for almes saith it is a convenient time to practise liberalitie with a ready and willing minde not onely in this regard but also because it hath rest remission freedome and vacation from labours Saint Ambrose q Ambros tom 3. Serm. 1. de granosinapis p. 225. reproving the peoples neglect of Church on the Lords dayes saith Whatsoever brother is not present at the Lords Sacraments of necessity he is with God a forsaker of the Divine truth For how can he excuse himselfe who preparing his dinner at home on the day of the Sacraments contemneth that heavenly Banket and taking care of the belly neglecteth the physicke of his soule The same Father in another place r Id. Serm. 33. pag. 259. tom 3. saith Let us all the day bee conversant in prayer or reading hee that cannot reade let him aske of some holy man that he may bee fed with his conference let no secular acts hinder divine acts let no Table-play carry away the mind let no pleasure of Dogs call away the senses let no dispatch of a businesse pervert the mind with covetousnesse True this Father in this place speaketh of a Fast but we know that a Fast and Sabbath are alike for the point of rest Saint ſ Hieron ad Rustich Dominicos dies orationi tantum lectionibus vacant Hierom also On the Lords day saith he they onely give themselves to prayer and reading Secondly now for your contrary evidences what if they also make for us You alleage a constitution of Constantines Iurge First the same Emperours Constitutions found in Ecclesiasticall Writers Eusebius in his life saith Wherefore he ordained that all that obeyed the Romane Empire should rest from all labour on the dayes that are called from our Saviours Name Further hee saith of this Christian Emperour He taught all his hoste to honour this day diligently those that partooke of the Divine Faith hee gave them leasure to frequent the Assemblies that no impediment should hinder their attendance on prayer but others that had no savor of Divine Doctrine hee gave charge of them by another Law that they should goe into the open fields of the Suburbs on the Lords day and that there altogether should use the same forme of prayer to God when asigne was given of some one of them for said he we ought not to use speares and place the hope of our affaires in weapons and bodily strength Sozomen in his tripartite history testifieth thus That day which is called the Lords day which the Hebrewes call the first day which the Grecians attribute to the Sunne and which is before the seventh day he ordained that all should cease from suites and other businesses and should onely bee occupied in prayers upon it t Sozom Hist Eccles tripert l. 1. c. 10. Behold Constantine against Constantine Secondly your Constitution is read Cod. l. 3. tit 12 l. 3. This Constitution was reversed by Leo the Emperour and another made in these words We ordaine according to the true meaning of the holy Ghost and of the Apostles thereby directed that on the sacred day wherein our integrity was restored all doe rest and surcease labour that neither husbandmen nor other on that day put their hands to forbidden workes for if the Iewes did so much reverence their Sabbath which was but a shadow of ours are not we which inhabit the light and truth of grace bound to honour that day which the Lord himselfe hath honoured and hath therein delivered
purpose which we intend I know not they are words of a disjoynted minde The fifth Section answered Concerning the authoritie that translated the Sabbath you say it is certaine that the translation thereof was actually and immediatly prescribed by the Church Deale ingenuously and shew me where if in Scripture then I answer that it was not immediatly prescribed by the Church for the Apostles were not Authors of the institution but Ministers of Christ and pen-men of the holy Ghost If in Ecclesiasticall writers I answer they all referre us to the Apostles and the Scriptures This opinion therefore is so farre from certaine that it is certainely false You say againe that certainely Christ never gave his Apostles particular charge of Instituting a new Sabbath either while hee conversed with them on Earth or afterwards by Revelation How know you this The Apostles delivered many things that the Evangelists did not set downe nor themselves expresly say they received them from the Lords mouth that they concealed Christs Command from the Church that is this particular expression in so many words that Christ commanded it this makes to prove it was given them in charge by Christ for else whē the Apostles enjoyned it they would have said of that their injunction as of other things x 1 Cor. 7. 6. 12. 25. We speake this by permission not by commandement wee have no commandement of the Lord but wee speake our judgement Herein speake wee not the Lord. This institution then to use your owne language of a new day of solemnitie in stead of the old Sabbath was of the exigence and necessitie of the Apostles commission not of the libertie The Apostles did nothing in ordering the Church but from Ioh 14. 26. and by Christ either by precept or by example or by divine inspiration It is out of question they had speciall warrant from Christ in expresse charge when you compare together their precept and practice with those two Texts Math. 28. 20. Act. 1. The first enjoyning the Apostles to teach what hee commanded and to teach and baptize in which ordinances teaching such things he would bee with them to the worlds end The latter declaring that Christ spake the things pertaining to the kingdome of God to his disciples in those fortie dayes before his assension For all that you say therefore it is certaine the Sabbath was translated by the same authoritie that first commanded it The Sixt Section answered First concerning that place in Matth. 24. 20. first you affirme that it is understood by all Divines of the old Sabbath by all the ancient without exception by all the latter for ought you know Could you know the judgement of the Ancients to be such because they held that there was a transgression of a law in hasting their flight on the Sabbath Did they hold thinke you that the fourth Commandement was in force then for the sanctifying of the Iewes Sabbath Or was there any other than the fourth Commandement which could bee transgressed by flight on the Sabbath Hierome saith That our Saviour bid them pray that their flight might not be in the winter nor on the Sabbath day because in the one the extremity of cold forbids to goe to the wildernesse and to lie hid in mountaines and desarts in the other there is either the transgression of the Law if they be willing to flie or imminent death if they abide Thus runneth also the ordinarie glosse and what a vaine boast is this concerning the judgement of the Ancients when they all almost give no other interpretation of that Text than what is Allegoricall as Origen Austine and others Many later Divines by Sabbath understand all inconveniences of flight caused by the necessary and enjoyned attendance on Gods worship This little favoureth your opinion and most understand the place of the Christian Sabbath And that this is the proper sense of the place will bee manifest to him that observeth three things First the persons to whom these words were spoken viz. to the Disciples privately and apart on the Mount of Olives vers 3. Secondly the time immediately before his death hee spake of that which should fall out fortie yeeres after Thirdly the intent of our Saviour which was to shew the great evils should then come to passe and the miserable exigents the enemies should put them to Now if it be not spoken of the Christian Sabbath what force could there bee in our Saviours speech saying pray that your flight bee not on the Sabbath who hereby intended to signifie that it should bee a singular griefe to them to flie on that day If the Sabbath had not beene in force what vexation had it beene to the Disciples to flie on that day more than any other nay it had beene an argument of comfort and our Saviour might have shewed them then that it was a singular mercie of God to them in such straites that now they were ridde of the obligation to the Sabbath and so might flie on that day as well as any of the rest otherwise they had more neede to have prayed for knowledge to see their libertie in Christ than to pray that they might not flie on such a Sabbath as should binde them but onely in their owne conceit Christ in this place acknowledgeth this day as His for it is manifest that this flight happened about forty yeares after when the Iewish Sabbath was gone As therefore when God gave to the people the Law of the Sabbath on Mount Sinai He said Remember the Sabbath day to keepe it Holy so the Lord Iesus in the Mount of Olives commands that they should studiously remember even in their Prayers the Christian Sabbath many yeeres before lest when the calamity came its holy rest should bee intercepted with the noyse of warlike tumults and with a tumultuary slight Secondly you say that to flie farre off on the Lords day in case of necessitie was never held unlawfull but on that Sabbath it was If it were not unlawfull to flie on the Lords day in such cases doth that make that it is not inconvenient and a griefe to a Christian heart to bee forced that day to forgoe the worship of God and misse the Lord in his ordinances and to taste that day of his heavie wrath in which he expects and uses to taste of his comforting and satiating blessings It was not unlawfull to flie in the winter yet it was needfull to pray that this flight might not then be and was it ever unlawfull in case of danger to flie on the Sabbath Have you forgot all while you eagerly pursue your owne phantasie The Iewes hold that being set upon by Theeves or enemies it was lawfull to flie that day as Rabbi Thanchuma teacheth in Ilmedenu 83. 4. the old rule amongst them is knowne to all Perill of life driveth away the Sabbath and as well knowne is their practice in the Maccabees The Sabbath-dayes journey was not an allowance in case of
Master Breerwoods doctrine is like the waters of Marah and Meribah page 181. That the fruites of this doctrine can be no other but disturbance and sedition by fiue consequences that follow vpon it pag. 181. 182. CHAP. XXXV Answereth Master Breerwoods prouocation and adiuration to a polemicke discourse pag. 183. CHAP. XXXVI Sheweth the true relation of the occasion of the controuersie betwixt Master Breerwood and Master Byfield That Master Byfield did not indeed giue any such aduice to John Breerwood That this pretended scruple did not make John Breerwood disobedient to his Master who would not vrge him nor did it occasion his hard vsage nor tend to his ruine his Master being deceiued with his false pretences desired the more to inioy him THE SECOND PART CONTAINES A BRIEFE SVRVEY OF Master BREERVVOODS Reply and Sheweth THAT Master Byfields declining of the controuersie with Master Breerwood could not impeach his Knowledge Zeale or Charity pag. 193. 194. 195. That Master Breerwood opposeth Gods Sabbath pag. 195. 196. That the Commandement concerning the Rest and Sanctification of the Sabbath was giuen to Adam pag. 197. Diuers distinctions vsed by Master Breerwood against this truth answered pag. 197. 198. 199. 200. The true sence of the words of the text Genesis 2. verse 2 3. pag. 202. Authorities to confirme that exposition pag. 203. 204. 205. 206. 207. The Commandement concerning the Sabbath was one of the ten perpetuall words from the beginning pag. 208 209. That place in the 56. of Esay 4 5. must be vnderstood of the Christian Sabbath pag. 210. No mysticall Sabbath spoken of in the Scripture pag. 210. The Sabbath translated by the authority of Christ pag. 211 212. That place in Matthew 24. 20. meant of the Christian Sabbath prooued at large pag. 213 214. That the Ceremonies of the old Law were deadly at the time of the siege of Jerusalem pag. 215. That the old Sabbath was not obserued in the East Churches 300. yeeres after our Sauiours death as Master Breerwood affirmeth pag. 216. The sufficiency of Master Byfields Reasons not to answere the Treatise at that time sent to him by Master Breerwood pag. 218 to 222. A letter of Master Breerwoods in which hee promiseth that this controuersie betweene him and Master Byfield shall neuer be made publique pag. 223 c. FINIS ⧠A TABLE OF THE ABSVRD AND GROSSE POsitions that lye scattered in this Treatise of the Sabbath written by Master BREERWOOD 1 THe seruant as touching bodily labour is meerely subiect to his Masters power pag. 11. 2. The seruant as touching bodily seruice incident to mankinde is in like degree of subiection to his Master as is the Oxe and Asse pag. 11. 3. Children are meerely vnder their Parents power as the Cattell are vnder their owners pag. 13. 4. Seruants are vnder their Masters power for seruice onely pag. 14. 5. A seruant cannot justly performe any labour which his Master forbids nor omit any which his Master commands pag. 14. 6. If the fourth Commandement * be giuen to seruants they cannot keepe it Their calling carrieth a necessity of breaking the Law as this Author would haue it as they are the seruants of men pag. 17. 7. The compassion and goodnesse of God is such that it agreeth not therewith to giue to man such a Commandement which through the wickednesse of other men he cannot keepe without an inconuenience and mischiefe that is without sharpe punishment pag. 17. 8. Sinne essentially is nothing else but the inordinate and vnruly election or resolution of the will varying from the Scripture or Gods Law pag. 19. 9. Outward vnlawfull actions are not sinne properly pag. 19. 10. Actions are no whit further sinfull then they are voluntary pag. 20. 11. The guilt of sinne is the forme of sinne pag. 12. 12. The eie beholding vanity the tongue loose to blaspheme slander and lie and the hand stretched out to shead blood sinne not pag. 20. 13. To worke on the Lords day is certainely no breach of any diuine Commandement pag. 37. 14. The designement of the first day of the weeke to be Sabbath is but ceremoniall pag. 42. 15. Gods resting from Creation was his Sabbath and his resting in himselfe the sanctification thereof other institution or sanctification of the Sabbath in Paradise will neuer bee prooued out of the place in Gen. 2. 2. pag. 63 64. 16. The Sabbath for the morall part of it I keepe his owne phrase became in the wildernesse on Sinai one of the ten perpetuall words not before pag. 67. 17. By the Iudiciall law of Moses it was death for a man in case of necessity or danger to depart from the place of his residence on the Sabbath further then a Sabbath-dayes iourney pag. 73. FINIS THE PREFACE BEfore I touch upon this Antisabbato-Dominicall Pamphlet to grapple with it it is requisite briefly to skan the title and sentences of Scripture prefixed and to propose the case or question controverted First the Booke is intituled A learned Treatise of the Sabaoth What the Treatise affords shall bee seene anon God willing the Title savours of little learning wherein for Sabbath is written Sabaoth which signifieth hostes as in a Esay 1. 9. Esay Vnlesse the Lord of Sabaoth had left us a remnant What hostes bringeth in this Treatise What the hostes of flies of which Saint Austine speaketh b Serm. de temp 95. Consideremus ergo cur ibi decem praecepta hic decemplagae memorentur ideo sine dubio quia in illis erant vulnera inâ—stis medicamenta Attendite tertiam plagam huic tertio praecepts contrariam Cyniphesnati sunt in terra Aegyptide lino muscae minutissimae inquiretissimae inordinate volantes in oculos irruenâ—â—s non permittentes hominem quirescere dum abiguntur iâ—erum irruunt dum expulsae suerint iterum redeunt Quales istae sunt muscae tolâ—s sunt homines inquieti qui Sabbaâ—â—m spiritalitèr observares id est bonis operibus studere lectioni vel orationi insistâ—re nolâ—nt Who comparing the ten Precepts and ten Plagues of Egypt together as the diseases and the medicines doth paralell the plague of flies to the Commandement of the Sabbath and thus applyeth it Such as â—â—e saith he these Dog-flies or Lice as our Translation readeth it Exod. 8. 16. such are unquiet men which will not spiritually observe the Sabbath that is which will not study good workes nor insist in reading and prayer Hold yee the Precept beware of the Plague These are hostes under the command of that Don-Beelzebub c The Lord of Flies I would haue imputed this to the Printers oversight if either the Errata had mentioned it or the whole Treatise in any one place had given the tâ—ue Orthography Well but be it so the Treatise plyed to this Discourse and therefore how prophanely abused to Gods high dishonour appeareth by setting other places to them and applying them to the matter in hand Take them thus The first
not the seventh through iniquity and vanity that can no more disproove the festivity of the seventh to bee from the beginning and reach to all than the failings in many specialties of the first and second and third and other commandements can disproove their ingraving on the heart of man as Lawes of Nature and on the other side it prooveth as sufficiently that this commandement is a Law of Nature so farre as it is expressed in the Decalogue as the reliques of the other precepts in the hearts of Gentiles proove them to be Lawes of Nature and therefore his exception in speciall against that authority out of Hesiod if it should bee understood of every seventh day taking the calculation from the first day of the month doth no way supplant our intended purpose Well hath a learned Bishop t Patterne of Catech. Doctr. pag. 124. of our Church observed that sufficient is found in the heart of the Gentiles to their condemnation for breaking the Law of the fourth commandement they knew that numerus septenarius est Deo gratissimus and it was numerus quietis and thence they might have gathered that God would have his rest that day and so the seventh day after birth they kept exequiae and the seventh day after death the Funerall Note also that Gomarus passeth over those sayings brought by Clemens and Eusebius out of Homer and Callimachus untouched because they are not found in their writings now extant which proveth the weakenesse of this cause That quotation out of Philo Iudaeus he thinketh he hath taken off by that place of the same Author in his booke of the Decalogue whereby hee saith it is evident that Philo spake not properly but only by similitude of the number of seven because hee thus expounds himselfe in that place The fourth commandement saith he commands the seventh day commanding it to be spent holily and godly This certaine cities celebrate every month as a Festivall beginning their reckoning from the New Moone but to the Iewes every seventh day is holy I answer First it is a meere presumption of his to say that here Philo expounds his meaning in the other place for this is in his booke of the decalogue that in another booke viz. The second of the life of Moses nor doth he make the least intimation of reference thither Then this quotation that he maketh the exposition of his meaning in the former place cannot be for here he speaketh only of some few cities there in generall termes who honoureth not that holy day Moreover in another place u Philo de mundi opisicio hee calleth that very seventh day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a generall Festivall to be observed of all people for ever Lastly if hee had but perused Philo or not perverted him willfully hee might have seene his plaine meaning whose words both for this purpose and for the rest of servants about which our dispute is I set downe not mangled but entire and they are these It admonisheth saith hee meaning the Divine Law it admonisheth all of dutie Barbarians Graecians inhabitants of maine continents aswell as of Ilands the Westerlings the Easterlings the Europeans and the Asians the whole habitable World even to the uttermost coasts For who doth not honor that holy day returning every weeke bringing remission of labour and holy vacations to the master of the familie with his houshold not onely to freemen but also to servants yea moreover to the beasts vnder the yoke and so forth Againe hee helpeth us to another authoritie out of losephus in his second booke against Appain who saith Neither is there any city of the Grecians or Barbarians nor any Nation to whom the custome of the seventh day in which wee rest hath not come A pregnant proofe But Gomarus saith there are words foregoing which doe end the controversie namely these Moreover the people doe now much emulate our piety Which words saith he do only shew that the observation of the Sabbath among the Gentiles was only an imitation of the Iewes by Proselites and perchance many others What were all the Gentiles East and West become Proselytes or would all of them admit a meere ceremony Some Nations besides Proselytes admitted Circumcision but did all the cities of Greeks and Barbarians admit thereof And if they imitated their piety could it bee thought that they imitated it as theirs and not rather as that which their naturall light glimmeringly guided them unto especially seeing the Iewes were naturally hated of all people For his quotation out of Theodoret upon the 20. chap. of Ezekiel to testifie to his tenet who saith That in the observation of the Sabbath the Iewes seemed to obtaine a certaine proper commonwealth for no other Nation did observe this rest and neither did Circumcision so distinguish them from others as did the Sabbath I answer This cannot bee understood of any kind of observation of the Sabbath for then Theodoret must speake directly against all received testimonies of antiquity which may not bee thought but of the true observing thereof in the solemne rituall worship of God which being all publike and solemnely used on that day as the sanctification thereof did asmuch more lively distinguish the Iewes Gods people from the Heathen Idolaters than did circumcision as the whole Law doth more than any one part thereof Thus wee have made good the sufficiency of the quotations excepted against wee leave them therefore with the rest fore-alleaged to be cavilled at by the next that dares to attempt it The infirmenesse of the consequence saith Gomarus is this that if the observation of the Sabbath had prevailed among the Gontiles yet from thence no such antiquity of the Sabbath may bee evinced but only thence appeareth the imitation of the Iewes by the Gentiles as by Proselytes and others perhaps I answer the consequent is firme for the former Heathen Authors have no reference to the Iewes and the Gentiles derided the Iewish Sabbathes Lament 1. 7. But suppose it came up among the Gentiles by imitation of the Iewes yet this spreading of it farre and wide prooveth the goodnes of the consequence that it is of the moral Law For hence it sufficiently appeares that the institution of a set seventh day in the weeke is immutable and not ceremoniall and temporall not proper to the Iewes onely but common to all seeing nature apprehends it meet and necessary that we often exercise the worship of God and cannot but acknowledge as we see in the inclination of the whole universe of men that this weekely determination of a day is most convenient and altogether absolute Hitherto of the answer to your position determining what is ceremoniall in the fourth commandement Your proofe for the ceremony of it in those respects is first taken from Texts of Scripture in Exod. 31. 13. and Ezek. 20. 12 20. Hence you reason thus That forme of keeping Sabbath was given to the Iewes as a speciall marke of their
his masters authority though not obey his unlawfull commands and be so farre from resisting that he must suffer patiently the hard usage of an evill master and endure stripes rather than offend God in all committing his cause to him that judgeth righteously And for the servants more full direction in this thing one case of Conscience I would here briefely decide which is this what workes may servants doe on the Sabbath and in what are they under their masters command and bound to obey them Answ To conceive hereof plainely There are foure sorts of workes lawfull on the Sabbath First workes of holinesse Secondly workes of mercy Thirdly workes that are in their nature servile yet doe directly respect the present worship of God as out travell to the places of Gods worship for these workes become now holy workes and are not ours but Gods workes Fourthly workes of common honesty that is workes that make to the comely decent and orderly performance of Gods worship and our carriage and behaviour therein Such are the tolling of a bell for the calling of the Assembly the comely and modest dresse of the body provided that it be not vaine curious nor aske much time but be thrust into the narrowest roome that may bee The spreading of our Table so that state be not taken up and all things bee prepared before as much as may bee with the like By workes of mercy I meane not onely the necessarie labours in the helpe of the sicke and of women in travell and of beasts out of a pit with the like but also all those that are called workes of necessity which I rather call workes of mercy because they are therefore necessary as they tend to the preservation of things not from feared or suspected but eminent and imminent and present danger and the worke it selfe must be done in mercy not in covetousnesse or other respects Now of this sort are these workes labour in provision of convenient foode tendance of cattell fight for defence of our country being assailed riding of postes on the affaires of the state in causes of present and imminent danger In all these the master hath power to command and so hath the superiour over him that is under his charge and the servant is bound to obey The master may command him the workes of mercy and the workes servile that directly looke to the worship of God or to goe with him to the Sermon though many miles off if it cannot bee had neerer hand and as the master may take his horse and ride thither his servant going on foote so may hee command his servant for this purpose to saddle his horse as in 2 King 4. 22 23. The question of the Shunamites husband sheweth who to his wife desiring one of the Asses to bee made ready and a servant to be sent her that she might go to the man of God saith on this wise Wherefore wilt thougo to him to day it is neither now moone nor Sabbath It was then their custome so to doe on the Sabbath and new moone In like manner the master may injoyne the servant such workes as tend to necessary provision of foode and tending of children in the family c. Yet here againe some things seeme to fight with the sanctification of the day First if the master shall strictly stand upon his state and distance for if the familie-necessities in respect of young children should necessarily require the presence of some constantly at home the master may not keepe his servant hereby constantly from the publike worship but rather sometimes change turnes with him Much lesse may he desire such unnecessary superfluities as may cause absence from the Assemblies for this is to feede thy carcase on the life blood of the soules of thy servants Deale in all plainenesse of heart and know thou hast to deale with God The servant must be sure the worke is unlawfull before he offer to withdraw his obedience but thou maist sinne in that worke in which thy servant sinneth not because thou art bound to search more into the nature of thy necessities Secondly if the master set not his businesse in so wise and discreet an order that without all unnecessary hinderances hee and all his houshold may sanctifie the day and keepe it holy Thirdly if the master remember not that he is a God and that both by communication of name and power to provide for and see to the servants and his housholds rest and therein respect that mercy which God would have shewen to servants yea to cattell on that day CHAP. XVIII Breerwood Pag. 30 31 32. Object BVt yet one scruple remaineth because every person that did any Exod. 31. 14 15. worke on the Sabaoth day was by the law to be cut off from his people and to dye the death every person therefore the Servant as well as the master Sol. I answere that the judiciall commandement is to be understood of the same persons to whom the morall commandement was given the commandement touching punishment of them to whom the commandement touching the offence was imposed but I proved before that the morall commandement was not imposed to servants as servants but to them that were at liberty All they therefore that did any worke on the Sabaoth were to dye the death by the judiciall law they I say that did it not they that were made to doe it which were as well passive as active in doing of it namely they that did it of election as free that might abstaine from worke and would not not they that did it of injunction and necessitie as servants that would abstaine from worke and might not whose condition was such that they would not worke by their masters direction might be made to worke by their masters compulsion for a hard case it were if poore servants to whom no commandement to cease from worke was given by God and yet might be compelled to worke by men should dye for it if they did so worke It is therefore to be understood of them that worke willingly of themselves or as authors cause others to worke as masters doe their servants not of them who onely as ministers and against their wills are set to worke And rather because the worke of the servant that I say which he doth by the commandement of his master to whom for matter of labour he is meerely subordinate even reason and equity will interpret the masters worke And certainely that God accounteth it so the declaration of that Precept in another place doth make manifest Six daies thou shalt doe thy worke and the seventh day thou shalt rest that Exod. 23 12. thine Oxe and thinâ— Asse and thy Sonne and thy Maide c. may be refreshed for is it not manifest that the servants worke is accounted the masters seeing the rest from the masters worke is the refreshing of the servants the master therefore who by the morall law was commanded that his servants should
intendeth a time yet to come and so the day of generall judgement is his 1 Thes 5. 2. but by consecration and choise and institution a fourth way I would heare designed and then I shall bee ready to make answer SecoÌ„dly the like phrases of Scripture prove it in the same case in Exod. 20. 10. the seventh is the Sabbath of the Lord in other ordinances of Christ the Lords Supper 1 Cor. 10. the Table of the Lord 1. Cor. 10. 21. his ministry 1. Tim. 1. 12. Thirdly the manner of predication sheweth x Thom. Aquin. 3. q. 16. art 3. that this day belongeth to him by his owne assuming properly for it s predicated of him denominatively because it is said to bee of the Lord denominatively the man Christ is not the Lords but the Lord but his will hand Passion is lightly called the Lords Will the Lords hand the Lords passion for that which is of and belonging properly to the Lord is called the Lords â—he first day of the weeke saith Tylenus g Is destinated Primus Hebdomadis dies sacris congressiâ—us destinatus est isque non modo ab Apostolis observatus sed etiam ab ipso Christo institutê° videri potest quem hoc die in conventus discipulorum venisse testatur historia Evangelica Tylen Synt. loc 44. p. 276. to holy assemblies and that not alone observed of the Apostles Act. 20. 17. 1 Cor. 16. 1. But also it may bee seene to be Instituted by Christ himselfe whom the evangelicall History doth testifie to have come this day into the assemblies of the Disciples Ioh. 20. 19 26. Polyander Rivet Walaeus Thysius affirme h Hic dies absolutè non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum sed denominativè cum articulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominari coepit Apoc. 1. 10. nempe non solum quod eo resurrexit Dominus vivum se exhibuit sedetiam quod ei rei imò universim Dominò imò à Domino sacratus dediâ—aiusque esset Qualiter coena Domini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatur locus conventus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecâ—tiosâ—lemnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scitè declarat Aug. de verbis Apost Serm. 15. Si autem Apostolicae institutionis divinae quoque fuâ—rit authoritatis synops pur Theo. 2. disp 1. p. 263. that this day began to be named not onely the day of the Lord but also denominatively the Lords day Apoc. 1. 10. To wit not only because the Lord rose thereon and presented himselfe alive but also because it was made holy and dedicated to that thing yea wholly to the Lord yea and of the Lord so sanctified and dedicated like as also the Supper of the Lord is called the Lords Supper 1 Cor. 11. 20. and the place of assemblies the Lords and the solemne prayer The Lords Prayer as wittily Augustine declareth in his fifteenth Sermon of the words of the Apostle But if it were of Apostolike Institution it were also of Divine authoritie Bishop Andrewes saith i Serm. 13. of the Resur p. 529. the Lords day hath testimony in Scripture for how came it to bee the Lords day But that as it is in the Psalmest the Lord made it and why made he it but because on it the stone cast aside that is Christ was made the head stone of the corner that is because then the Lord arose because his resurrection fell on it Who altered it I answer saith Master Attersol k Attersoll on Numb 15. vers 3â— p. 644. Christ himselfe is the Author of this change the Apostles often teach that whatsoever they taught they received it from Christ they learned it at his hands before either by word of his mouth or by revelation of his Spirit but the Apostles enjoyned the first day of the weeke to be kept as a Sabbath of rest 1 Cor. 16. 1. Master Barker l On the fourth Commandement p. 186. God did change the dayes and to shew the alteration the Apostles gave this day the name of the Lords day they themselves kept it and ordained that the Churches in their time should observe it Our renowned Champion Doctor Fulke in the confutation of the Rhemists saith m Dr. Fulke on Reve. 1. 10. sect 6. To change the Lords day and keepe it upon Monday Tuesday or any other day the Church hath no authoritie for it is not a matter of indifferencie but a necessarie prescription of Christ himselfe delivered to us by his Apostles Christ did appoint the new Sabbath saith Wolphius n Wolph Chronol l. 2. c. 1. when our last enemy death being overcome hee made an end of the labours of our Redemption which in his humanitie were to be borne and the next day with the new man restored he brought out a new time the time of our Redemption and of the new Covenant Adde hereunto Docter Bownd in the booke of the Sabbath commended by that painefull and learned Divine Doctor Willet and Doctor Iones in two latine epistles prefixed To conclude this matter the Apostles made this day the Lords day by a declaratorie consecration which Christ himselfe made before the Lords day by a fundamentall and binding relation to wit His resurrection thereon and by blessed and actuall applycation to his use in his apparitions and expositions thereon and by institution in his deedes and words for the Apostles taught to doe but what Christ commanded Matth. 28. 20. Act. 1. 3. CHAP. XXII Breerwood Pag. 38 39. HOw then hath the first day of the weeke gained the celebration and solemnity to become the Sabaoth of the Christians By the constitution of the Church and onely by that yet of that most ancient Church I confesse that next followed the ascention of our redeemer But yet all this is but Ius humanum it is but the decree of Secondly but you go about to prove the Iewes Sabbath ceremoniall because first it was a signe of difference betweene Iewes and Gentiles and part of the partition wall The first part of this proofe was answered before it was a signe betweene God and them that the Lord sanctified them so the Sanctification of the Sabbath understand it of ours is still a signe that God sanctifieth a man every signe is not a ceremonie as every living creature is not a man The Sabbath was a signe of the creation saith Athaenasiuâ— r Athanas de Sabbato Circumcis yet not therefore a ceremonie The second part of your proofe implyed when you say it was a part of the partition wall is very unsound the partition wall Å¿ Zanch. in Ephes 2. v. 14. 15. spoken of in Ephe. 2. 14. was the Law of Commandements contained in ordinances spoken of in the next verse which was not the Law morall but the ceremoniall therefore you must prove first the Sabbath to bee ceremoniall and then wee yeeld it is taken away and so farre forth as you can make that good Thirdly againe to prove it
us both from dishonour and from death Are we not bound to keepe it singular and inviolable well contenting our selves with so liberall a grant of the rest and not incroaching upon that one which God hath chosen to his honour Were it not wretchlesse neglect of Religion to make that very day common and to thinke we may doe with it as with the rest The title of this Constitution is this u Iustin tom 3. p. 459. Leon. Iraper constit 54. Vt Dominicis diebus omnes ab operibus vacent That all men should cease from workes on the Lords dayes This Constitution of Leo is approved by Master Hooker x Hooker eccles polit l. 5. sect 71. pag. 385. and that of Constantine called an over-great facility under pretence of the miscarriage of the fruits of the earth by unseasonable weather Yet this may bee said for that renowned Emperour hee gave that as a concâ—ssory Law which proves nothing unlesse it bee the hardnesse of mens hearts So Moses permitted men to put away their wives and Aaron agreed to it and yet none can reason thence that they were not of Christs mind in that matter Say the same for Constantine The Councell of Laodicâ—a is abused by you in your Allegation thereof for the Canon of that Councell according to the Greeke is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Christians y Concil Laod. Can. 29. ought not to Iudaize and to rest on the Sabbath as they are Christians but if they be found to Iudaize let them be Anathema from Christ or with Christ The Annotation upon it is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deest Of this Originall I find three Latine Translations The first Quod non oportet Christianâ—s Iudaïzare ociari in Sabbato sed operarieos in eodem die preferentes autem in veneratione diem Dominicum si vacare voluerint ut Christiani hoc faciant quod si reperti fuerint Iudaïzare Anathe ma sint à Christo Thus in English z Translat Dionysâ—i exigui That Christians ought not to judaize and rest on the Sabbath but worke on that day and preferring the Lords day in reverence if they will bee vacant as Christians doe this thing but if they bee found to Iudaize let them be Anathema from Christ The second Non oportet Christianos Iudaïzare in Sabbatho vacare sed operari eos in eadem die Dominicam preponendo eidem diei si hoc eis placet vacent tanquam Christiani quod si inventi fuerint Iudaïzare Anathema sit In English a Translat Isidori Mercatoris Christians ought not to Iudaize and to surcease labour on the Sabbath but worke on that day preferring the Lords day before that day if this please them they may be vacant as Christians but if they be found to Iudaize let him be Anathema The third Quod non oportet Christianos Iudaïzare in Sabbato ociari sedipso eo die operari diem autem Dominicum preferentes ociari si modo possint ut Christiâ—â—os quod si inventi fuerint ut Iudaïzantes sint Anathema apud ChristuÌ„ b Gentianus Hervetus That Christians ought not to Iudaize and rest on the Sabbath but worke that day but preferring the Lords day they ought to rest as Christians if so be they can and if they bee found as Iudaizing let them be Anathema with Christ Here note three things first that the Sabbath here spoken of is Saturday which was the Iewes Sabbath Secondly that the last is by all acknowledged for the worst translation indeed they are all rather paraphrases and glosses than translations Thirdly the two first plainely carry this sense that provided they preferre the Lords day in honour and reverence above the Iewes Sabbath and that they doe not Iudaize if this please them they may rest the Saturday too And the last translation in my opinion and according to the pointing thereof as I find it in the Author foundeth thus preferring the Lords day they must rest if so be they can do it as Christians not as Iudaizers Now how the Iewes did rest on their Sabbath in those primitive times is cleare in Ignatius and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In English as followeth Therefore saith that blessed Martyr c Ignat. epist ad Magnes let us not Sabbatize after the Iewish manner as rejoycing in idlenesse for he that doth not labour let him not eare for in the sweat of thy face thou shalt eate thy bread say the Oracles but let every of us keepe Sabbath spiritually rejoycing in the meditation of the Law not in the remission of the body admiring the workmanship of God not eating things of the day before nor drinking things lukewarme nor walking measured spaces nor rejoycing in dancings and mad shoutings and clappings of the hands and feet Now was it not needfull to say if they can they should rest the Lords day like Christians and not like Iewes in an idle wanton luxurious and lascivious rest which was rather idlenesse and sloth than rest rather madnesse like those that kept Bacchus Feast than rest But this Alleager taketh to the worst Translation and fasteneth upon that clause which by no meanes will bee admitted to your Tenet is no breach of any divine commandement What by freely May he doe it so he doe it with reluctancy What by every man Are some priviledged As the Tempter said to Eve Yea hath God said Ye shall not eate of every Tree of the Garden Some need no priviledge for some will not labour any day these need no such liberty to worke extraordinarily the Lords day your liberty were their bondage on any day or may some freely prophane it though not every man Or ordinary labour in none will prophane it Or will ordinarily labour in some prophane it but only extraordinary labour in other How too shall one know this ordinary and extraordinary labour apart What meane you to say Would I set at liberty because in your opinion there is no command of God to bind therfore can you bind and loose Secondly it is meet say you that all worldly affaires be abandoned that day and that it be dedicated wholly to the honor of God What meet to doe that which no Law of God of Apostles of universall Synods did ever require as you spake but now What is it meet for a present purpose To distill your poyson closely which shall runne like oyle into the bones of Church and Common-wealth and none stay it while the devout heart shall be put off with this flappe It is meet indeed It is meete that Christians should bee as devout in rest and sanctity on the Lords day as the Iewes on their Sabbath That is all one as to say according to what you have taught before that a man should be as devout in the commands of his owne heart as in Gods command for so you make it and in the precepts of men as in Gods what deifying is here of men