Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	truth_n	word_n	6,260	5	4.2360	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16722	A learned treatise of the Sabaoth, written by Mr Edward Brerewood, professor in Gresham Colledge, London. To Mr Nicolas Byfield, preacher in Chester. With Mr Byfields answere and Mr Brerewoods reply; Learned treatise of the Sabbath	Brerewood, Edward, 1565?-1613.; Byfield, Nicholas, 1579-1622. aut	1630 (1630)	STC 3622; ESTC S106416	30,804	60

A LEARNED TREATISE OF THE SABAOTH WRITTEN By M r EDWARD BREREWOOD Professor in Gresham Colledge LONDON TO M r NICOLAS BYFIELD Preacher in Chester With M r BYFIELDS answere and M r BREREWOODS REPLY AT OXFORD Printed by Iohn Lichfield Printer to the Famous Vniversity for Thomas Huggins An. Dom. 1630. Proue all things hold fast that which is good 1 Thes. 5. 21. For the fruit of the Spirit is in all goodnesse and righteousnesse and truth prouing what is acceptable to the Lord Ephes. 5. 9. 10. Holy Father Sanctify them through thy truth Thy word is truth Ioh 17. 17. These faults I desire the reader to amend before he read the booke PAGE 9. line 10. leaue out and p. 25. l. 13. read consecration for participation p. 27. l. 17. r. not of the for not the pag. 28. l. 2. r. commandement for commandements l. 7. read Gods command f. God commands p. 29. l. 26. read greater for great p 30. l. 3. r. per accidens for per accidence l. 15. r. thereof for thereon p. 32. l 4. r. servant for seruants p. 30. l. 21. r. respected for expressed l. 29. r. in the Sabaoth for in Sabaoth p. 42. l. 5 r. of the commandement for of commandent p. 47. l. 14. r. their for there p. 54. l. 7. r. haruest for heauinesse p. 68. l. r. perpetuall for perpetually p 79. figure 9. r. volly for vally p. 81. M r Brerewoods text should be continued p. 90. r. short for shord p. 91. r. for a great part for of a great profit p. 91. l. 23. r. who for whose p. 94. for should be out ib. the for your p. 95. the gap at appointment should not be nor any point Many mispointings and lesser faults there are by the darkenesse of the copy and the oversight of the Printer which the iudicious reader may easily correct A TREATISE OF THE SABAOTH WRITTEN BY M r EDWARD BREREWOOD to M r NICHOLAS BYFIELD preacher in Chester SIR I am but a stranger vnto you yet I am bold to trouble you because you haue troubled me with as strange an occasion There is a young man one Iohn Brerewood dwelling in this Citty but borne in that whom his Father Graundfather when they left this World left very young And left he was especially to my care who am his vnckle That youth I placed here in London to serue in condition of an apprentice and placed he is with a man of so good religion report trade that if I might haue picked him a master in the whole City I thinke I should haue chosen none before him In this mans service hee hath spent two years and more and God shewing him and in his behalfe me also more mercy then either of vs deserued I began to receiue comfort of him after some sorrow that his former vntowardnes had caused and to recouer good hope after my former doubt and feare but yet for all this Gods good pleasure it was to abate this contentment of mine and by the youths new follies to bring me into new perplexities for being not long since sent to Chester about his Masters businesse he returned againe so strangely altered that I haue seldome seene in so short a time so great a change For so deiected he was in his countenance so dull and wretchlesse about his businesse so alienated quite from his master and so obstinately resolued whether by faire means or by fowle to forsake his seruice that I was not fuller of sorrow to see him so changed then of wonder to imagine how he became so And yet the care and paines I tooke by the endeavour of my selfe and of my friends to recouer and to resettle him was equall to both and so much more they were because I laboured to cure a disease whereof I could not perceiue the cause For the pretences which at first hee made of the vnablenesse of his body and toilesomenes of his seruice I know were but fained excuses or else complaints of lazinesse as being assured that there are 20000 in this City of lesse bones that make noe bones of greater labour But the true cause of all this distemper fell out to be at last a case of conscience and full glad I was that the case proved no worse then that he had such feeling of conscience for I had imagined sundry others although it grieued me not a little to see his conscience so seduced and the point that pricked him was this his Master on the Lords day sent him forth sometimes on arrands as to bid guests or fetch wine giue his horse provender which last his Master remēbreth not that euer he bad him past once or about some other light businesse he was instructed he said that to doe these things or any other worke on the Sabaoth day although it were such work as might lawfully be done on another day and although he did it not of his owne disposition but only in obedience to his Masters command yet was a sinne and transgression of Gods commandements touching the Sabaoth and that he was not bound to yeeld nay that hee sinned against God in yeelding obedience to euery such commandement of his Masters that day which by the precept of almighty God was wholely precisely consecrated to rest and the service of God To this effect he told me he was instructed when he was in Chester and that you S r were his chiefe instructer out of which doctrine he deduced as naturall reason rightly taught him to doe that he ought in such cases to reiect the comcommand of his Master and in no sort to performe it which because he could not doe without his masters great offence and his owne affliction he saw no other course to be taken but to forsake his masters service that so becomming his owne Master he might not be commanded to sinne against God Which resolution of the young mans being so peremptory and obstinate as for a time I found it to be if it moued me both to melancholy and anger who can iustly blame me For I saw not only a poore youth my neere kinsman entangled with the conscience of another mans sinne if it be sinne but withall his vtter ruine for his condition in this World hardly ventured his Master wronged his friends grieued and my selfe especially indammaged that am in bond deepely ingaged for him and yet this was not all that inwardly afflicted me but some thing there was beside that might well stirre as patient an heart as mine to indignation Namely because I perceiued this doctrine of yours whereof this resolution of his proceeded and his ruine was likely to follow neither to haue good beginning nor likely to haue good ending but to beginne in ignorance and to end in sinne to beginne in mistaking the Law of God to end in the wicked disobedience of seruams to their Masters in the rebellious contempt of the lawes of men But for the transgression of mens lawes by

to the iustice of God but whether the sinne of these second workes be peculiarly the seruants or that the Master also participate with the seruant in that guiltinesse It may be a question for if they be done meerely by the seruants election beside the knowledge and contrary to the commandement of his Master it seemes to be particularly the servants sinne But if they be occasioned by the Masters negligence then doth he certainly participate in guiltinesse with his seruant although in a diuerse sort for it is a sinne of commission in the servant 〈◊〉 vnlawfull act and a sinne of omission 〈◊〉 the 〈◊〉 neglecting his due care because by the 〈◊〉 Almi●hty God the Master is bound not ●nly 〈◊〉 command his seruant to worke but to command him not to worke on the Sabaoth day well then the workes which seruants doe on the Sabaoth day on their owne election are condemned the workes 〈◊〉 doe by obedience are excused by their Masters ●mandement but what workes are so excused Ar● all No but briefly all those which while they are performed as by the Servants of men they that d●●●●●m are not impeached for being the servants of God That is to say the workes of labour but not the workes of sin for to the first they are obliged by the law of nations but the second are forbidden them by the law of God not nakedly forbidden as their labour on the Sabaoth is but directly and immediatly forbidden them for it is cleare that all the other commandements being indifferently imposed without either specification or exception of any person whatsoeuer respect not any more one then another therefore hold all men vnder an equall obligation and so was it altogether conuenient because they are no lesse the secret lawes of nature then the reuealed lawes of God and no lesse written with the finger of God in the fleshly tables of the heart then in the tables of stone all of them forbidding those things that by their property and nature or as the Schoolemen say ex suo genere are euill but the commandement that forbiddeth seruile workes on the Sabaoth is of a different sort first because the servant is touching the matter which it forbiddeth labour wholly subiect to another mans command secondly because the commandement forbiddeth not the servant to worke but onely forbiddeth the Master his servants worke thirdly because the thing it selfe namely servants labour is not evill materially and ex suo genere as the matters of the other negatiue commandements are but only circumstantially because it s done vpon such a day for idolatry blasphemy dishonouring of Parents murther adultery theft false testimony coueting of that is other mens which are the matter of other commandements are euill in their owne nature and therefore forbidden because they are euill in their owne nature But to labour on the Sabaoth is not by nature evill but therefore evill because it is forbidden So that the natiue ilnesse in the other causeth the prohibition but the prohibition in this causeth the evill for labouring on the seaventh day if God had not forbidden it had not beene evill at all no more then to labour on the sixt as not being interdicted by any law of nature as the matters of all the other commandements are for although the secret instinct of nature teacheth all men that sometime is to be withdrawen from their bodily labours and to be dedicated to the honour of God which euen the prophanest Gentiles amidst all the blind superstition and darkenesse wherewith they were couered in some sort did appointing set times to be spent in sacrifice and devotion to their Idols which they tooke for their Gods yet to obserue one day in the number of seauen as a certaine day of that number and namely the seauenth in the ranke or a whole day by the revolution of the Sunne and with that seuere exactnesse of restraining all worke as was enioyned to the Iewes is but meerely ceremoniall brought in by positiue law and is not of the law of nature For had that forme of keeping Sabaoth beene a law of nature then had it obliged the Gentiles as well as the Iewes seeing they participate both equall in the same nature yet it did not so but was giuen to the Israelites to be a speciall marke of their separation from the Gentiles and of their particular participation to God neither shall wee finde either in the writings of Heathen men whereof some were in their kinde very religious that any of them had ever any sense of it or in the records of Moses that it was euer obserued by any of the holy Patriarches before it was pronounced in mount Sinai But if it had beene a law of nature her selfe and so had obliged all the Patriarches and as large as nature her selfe and so obliged all the Gentiles and had it not beene as durable as nature too and so obliged vs Christians also Certainely it had for if that precise vacation and sanctification of the Sabaoth day had consisted by the law of nature then must it haue beene by the decree of all Divines immutable and consequently right grievous should the sinne of Christians be which now prophane that day with ordinary labours chiefly theirs which first translated the celebration of that day being the seauenth to the first day of the weeke who yet are certainly supposed to be none other then the Apostles of our Saviour To turne to the point and clearly to determine it the Master only is accountable vnto God for the servants worke done on the Sabaoth but for what worke Namely for all the workes of labour but not for the workes of sinne and how for the workes of labour Namely if he doe them not absolutely of his owne election but respectiuely as of obedience to his Masters command for touching labours servants are directly obliged to their Masters But touching sinnes themselues are obliged immediatly to God Therefore those they may doe because their master commands them these they may not doe although commanded because God forbids them The servants then may not in any case sinne at the commandement of any Master on earth because hee hath receiued immediatly a direct commandement to the contrary from his Master in heauen For it is better to obey God then man And there is no proportion betwixt the duties which they owe as servants to their Masters according to the flesh And which they owe as Children to the father of spirits or betwixt the obligation wherein they stand to men who haue power but ouer their bodies in limited cases and that for a season And that infinite obligation wherein they stand to him that is both creator preserver and redeemer Iudge of body and soule sinne therefore they may not if their Masters command them because God hath forbidden them not only forbidden I say but forbidden it them But labour they may if their Masters command them because God hath no way