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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	ceremonial_a	law_n	moral_a	5,536	5	9.9611	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17418	The doctrine of the Sabbath vindicated in a confutation of a treatise of the Sabbath, written by M. Edward Breerwood against M. Nic. Byfield, wherein these five things are maintained: first, that the fourth Commandement is given to the servant and not to the master onely. Seecondly, that the fourth Commandement is morall. Thirdly, that our owne light workes as well as gainefull and toilesome are forbidden on the Sabbath. Fourthly, that the Lords day is of divine institution. Fifthly, that the Sabbath was instituted from the beginning. By the industrie of an unworthy labourer in Gods vineyard, Richard Byfield, pastor in Long Ditton in Surrey.	Byfield, Richard, 1598?-1664.	1631 (1631)	STC 4238; ESTC S107155	139,589	186

bee on common dayes And that the worke there forbidden hath a speciall relation to the gaine of riches is the better apparent because the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth opes as well as opus riches as well as worke and not onely where the commandement was pronounced in the 20 of Exodus but wheresoever it is repeated in the bookes of the law which is oftentimes and differently for other circumstances the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ever retained and never changed not every worke therefore absolutely but every worke of such a kinde namely consisting in toyle and tending to gain is restrained by the commandement and is there not evident reason to understand it so For seeing the intendment of the Precept is clearly in the point of that dayes vacation that the body should be refreshed by abstinence from labour And in the point of sanctification of it the minde should be refreshed by attendance to spirituall exercise it followeth manifestly that if there bee any workes that resolve not the body and so hinder not the refreshing of it nor dissolve and alienate the minde from the Service of God and meditation of godlinesse that these workes are not forbidden because neither the vacation which the commandement importeth nor that sanctification which it intendeth is impeached by them written by his owne hand at the time when these things were in agitation the coppy being his first draught and so very imperfect in many things cannot bee published as could be wished for the satisfaction of the Christian Reader Therefore wee must bee contented here and there to give thee a little taste and first in this particular you have it thus in his owne words Object The word Melachah doth signifie properly servile workes and is a choyse word of purpose used in this Commandement Sol. That the word signifieth servile workes I finde some Divines so saying but that by servile workes they meane onely toylesome and gainefull workes I deny For they used to place servile workes over against workes of pietie Now as by workes of pietie they meane lesser as well as greater works of religion to God so by servile workes they meane as well lighter as toylsome workes of labour for man To deale plainly with you I see no cause why Melachah should have any such speciall weight in signification For thogh your conceit of it that it signifieth opes as wel as opus might cast som color to perswade that it might meane works of gain yet that it shold specially note works of toyle there is no color Nay me thinks Magnaseh is of a larger signification and fits for toyle as signifying to worke cum energia Thus the wicked are workers of iniquitie and Nabals cattell are called Magnasehu appellantur nomine operis eò quod homo seipsum occupat in illorum acquisitione and are called by the name of Worke because man busieth himselfe in getting them and yet Pegnulah more fit than them both it signifieth opus and op●ris merces worke and the reward of worke workes of hands Psal 9. 16. The worke of the hireling Iob 7. 2. It is likely that he that published this Treatise of Master Breerwoods hath a perfect coppie of a full answere For Master Breerwoods provoked spirit as he termeth it himselfe would not have beene allayed without a satisfactorie answer Faire dealing would have required it should have beene produced and then I had saved this paines in answering But then the Publisher had missed his aime which was to traduce the Dead who then being Dead had yet spoken Sixtly that this interpretation is orthodoxe and yours novel and adulterous see how Divines and the Church●s of Christ have understood it Our Church of England declareth her minde in the first part of the Homilie of the place and time of Prayer where the example of the man that gathered stickes on the Sabbath day is alledged and those that pranke and prick and paint and point themselves to be gorgeous and gay those that toyishly talke are reckoned a sort of transgressors worse than those that keepe Markets and Faires that day Tertullian saith q Non facies opus quod utique tuum Arcam verò circūserre neque quotidianum opus videri potest neque humanum sed bonum sacrosanctum c. Tertul. l. 2. contra Marcionem God forbade humane workes not divine Thou shalt doe no worke what worke namely thine owne but to carry abou the Arke that is about the wals of Iericho can neither seeme a dayly worke nor an humane but a good and holy worke and therefore by the very Commandement of God divine Master Greenham r Greenh Treatise of the Sabbath As wee denie Church feasts as imit●tions of the Heathen so we deny Holy-day playes as remnants of ancient prophanenesse pag. 169. sheweth excellently that recreations as shooting and the like at other times lawfull and bankettings and the exercises for sicke persons refreshing if it be not in reading singing and holy conference for if they be sicke it is a time of praying not of playing and if they be well to play are they not so to doe these Heavenly and comfortable duties All these are unlawfull to be used that day neither saith he is the Sabboth onely broken by prophanenesse but also by idle workes Mayer ſ pag. 260. upon the fourth Commandement saith We must rest from worldly speeches and thoughts small workes which come not within the compasse of religion mercy or necessitie must not be done on the Sabbath saith Master Dod on the Commandements t pag. 152. Polyander Rivet Wallaeus and Thysius say u Synopsis purioris theol ●●sp 21. pag. 261. That it is morall and ingrafted in nature that the whole minde bee taken off from other cares on the Sabbath and the whole day bestowed in the duties morall or if so how should the Iewes put a difference betweene the one and the other for you will needs have ceremoniall precepts in the body of the fourth Commandement And why bring you in the Instance of our blessed Saviour who was a Iew and bound to the law as given to the Iewes and kept the ceremonial as wel as the moral law Secondly Come come you are plunged let me helpe you In that our Saviour did allow and doe many light and laborlesse workes in your Ashdodaean phrase for we take your words till wee come to examine the matter further and yet by voluntary dispensation was bound to all the law it is cleare that no ceremoniall law or clause of any law in the old Testament forbade the workes that hee did on the Sabbath and so your answere that that command in Exod. 35. 3. was a If it were ceremoniall the equitie neverthelesse must binde Christians although the sanction doth not constraine them The equitie of the Law teacheth us wee ought not to turne this libertie to bee servants of our wanton desires Greenth Treatise of the

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 thin● 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

signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 56 57 58. CHAP. XIIII Sheweth What worke for kinde is forbidden on the Sabbath and how the Aduersaries argument makes against him page 59 60. The text in Esa 58. 13. vindicated from his false glosse and vnfolded page 60 61 62. Diuers things about the forme and residence of sinne page 62 63. How farre this is true that the Minister of anothers exorbitant will sinneth not page 64. The vanitie of that distinction that the Seruants worke done in obedience to his Master is his naturally not Morally pag. 64 65. CHAP. XV. Sheweth How sinne is attributed to the members and that properly the man sinneth page 66 67. The faultinesse of our Aduersaries Reasoning about a Naturall and Voluntary Instrument of sinne page 67 68. What takes Voluntarinesse from a deed and the danger of that speech worke on the Sabbath hath sinne annexed to it page 68. CHAP. XVI Prooueth these particulars The Seruants working on the Sabbath impeacheth his seruing of God page 72 73. The Distinction of forbidding Nakedly and Immediately is vaine and freeth not him that doth the thing forbidden from sin page 73 74. The specification of the Seruant in the Commandement makes his working neuer the lesse his sinne but the more and the venime of that word Exception page 74 75. The Gouernour is charged more then the gouerned in respect of a Politicall obseruance of the Commandement not of a personall page 75. The fourth Commandement is a Law of Nature by Reasons Authorities and the Aduersaries owne words page 75 76 77. To worke on the Sabbath is euill materially page 78 79. The danger of that Position that prohibitions in the Commandements are caused by the Natiue illnesse of that which is prohibited page 79. The footsteps of euery specialtie in the fourth Commandement found among the Gentiles page 80 81 82 83 84. Gomarus exceptions against this answered page 84 to 87. Our Aduersaries reasons answered with a proofe that the fourth Commandement was kept by the Patriarkes before the Law giuen in Sinai page 87 to 90. CHAP. XVII Prooueth that the Seruant in such worke sinneth as consenter to his Masters sinne where the wayes of partaking with other mens sins are layd downe page 92 93 94. Decideth a great Case viz. what workes Seruants may doe on the Sabbath page 94 95. With Cautions both to Master and Seruant page 96. CHAP. XVIII Sheweth that the Seruant in this case may breake the Morall Law and yet not fall vnder the Iudiciall Law page 98. Some fearefull examples of Gods justice on Inferiours working that day at the command of Superiours page 98 to 102. CHAP. XIX Prooueth that light workes that are our owne are forbidden on the Sabbath by foure arguments page 104 105. A large explication of the meaning of the Hebrew word Melachah page 105 106. Authorities to prooue this Doctrine page 107 108. CHAP. XX. Our Aduersaries senselesse Answer to that place Exod. 35. 3. with the true meaning thereof page 109 110. The clearing of the Instances of our Sauiour in commanding some workes to be done on the Sabbath page 111. That that which some Diuines terme Christian libertie on the Sabbath is no other then Christian dutie to the eternall Law and was the Iewes freedome also page 111 to 114. CHAP. XXI Sheweth that to worke on the Lords day is a breach of the fourth Commandement pag. 116. 117. Where to find the Lords Sabbath pag. 117. 118. Authorities to prooue this page 118. 119. That the Lord Christ translated the day and that it is of diuine authority and of the Lords owne institution pag. 120. to 127. CHAP. XXII Sheweth the weakenesse of our Aduersaries position that the Lords day is by constitution of the most ancient Church and therefore Jus humanum a humane law and how he jumpes with Arminians and Papists pag. 128. CHAP. XXIII Examineth our aduersaries doctrine about the abolishing of the Iewes Sabbath and the proofes to prooue it ceremoniall pag. 129. 130. Declareth there is no ceremony in the fourth Commandement yet if there had beene it cannot cause the Sabbath to vanish pag. 131. 132. CHAP. XXIIII Sheweth the absurdity of this opinion that the Sabbath was translated by the Church and of the distinction of his generality and speciality of the Commandement pag. 133. 134. CHAP. XXV Prooueth notwithstanding that if the Church haue just power to translate the day the Commandement needes no translation but stands in force to binde vs to that day pag. 135. 136. CHAP. XXVI Prooueth that the speciality of the fourth Commandement inioyning one day of seuen and the seuenth and a whole day and that with precise vacancy from worke is morall pag. 138. to 144. In speciall that Gomarus his evasions are frigid and senselesse page 140 141. That the Commandement yeeldeth inforcing consequents for the Lords day page 144. CHAP. XXVII Prooueth that the Commandement of God bindeth equally and as strongly for the Lords day as it did for the Iewish Sabbath pag. 146. CHAP. XXVIII Disprooueth the distinction of Sanctification and exact vacation on the Sabbath and the Instance of the Popes Succession of Peter Idlely applyed to the Lords daies Succession of the Iewish Sabbath page 147 148. CHAP. XXIX Deliuereth Authorities of Fathers to prooue a generall restraint of labours on the Lords day page 149 to 152. The constitution of Constantine answered by constitutions of the same Emperour and by that of Leo with an Apologie in briefe for Constantine page 152 153. The clearing of the Councell of Laodicea page 154 155 156. CHAP. XXX Sheweth the vanitie of our Aduersaries Reasons and wish to perswade notwithstanding his Doctrine as devout an obseruation of the Lords day as the Iewes held of their day page 157 158 159. The sound Doctrine of our Church concerning the Sabbath and the full concord betweene it and ours with the plaine dissent thereof from our Aduersaries page 159 160 161. CHAP. XXXI Deliuereth Constitutions of Churches and Edicts of Princes that forbid and censure light workes page 162 163. Constitutions that bound Masters in commanding and free the Seruants in obeying that day page 163 164. CHAP. XXXII Sheweth three limitations laid downe by the Apostles touching Seruants obedience page 167 168. There can come no dishonour to the Gospel nor inconuenience to seruants dwelling with heathen masters by their obseruing of the Sabbath pag. 170. 171. 172. This doctrine is no seminary of disturbance or contumacy p. 173. The obedience to this command doth not alienate masters from their Christian seruants pag. 173. 174. CHAP. XXXIII Sheweth that Antiquity doth beare out the seruant in refusing the doing of seruile workes at his masters command vpon the Lords day pag. 176. 177. That the cause of the persecution of Christians was their withdrawing of themselues from obedience to their superiours pag. 178. What the Heathens and many of the Papists doe teach concerning this doctrine pag. 179. CHAP. XXXIV Sheweth that

Sabbath pag. 168. I ad the equitie of it sheweth that it is not the lightnesse of the worke if it bee once opposed to Gods that makes it that day sinlesse Ceremoniall is a meere phansie you must flie to some other reason and you might have knowne it hath beene alledged by divers to bee this that the Lord there answered a particular case about working at the Tabernacle and prohibits every worke though never so light about the erection thereof for that day because it tended not immediately to the worship of God and thus now at this day it were sinfull to build Churches on the Sabbath or to kindle a fire to prepare or fit any worke thereabout So the precept about the boyling and baking of the Manna gathered on the sixt day that it might not be left till the Sabbath to be then dressed was b Vatablus in locum Trem. Junius Bysh Babingt in v 4. of Ch. 31. Exod. pag. 319. A precept that concerned that present time while the Manna fell that they might see the miraculous power of God in the keeping of it without corrupting till the next day and because on the Sabbath they should not finde it in the field Consider it well if to kindle a fire to prepare things for the building of a Church be unlawfull which your selfe hold to be a light worke and cannot but confesse to be no worke of private gaine then certainely much more are all other light workes forbidden that fall not under the works afore-rehearsed Thirdly but let us see what you alledge in our Saviour He approved of the letting of the Oxe to the water of rubbing the eares of corne He made clay to annoint the eyes of the blinde He bade the lame man healed take up his bed What then Are therefore light workes to be done It is no light worke to make clay and carry beds or that cannot be your reason nay your instances are all wide from your purpose you neede clay or glue to glue them together Christ alloweth not these workes of letting the Oxe to water and rubbing the eares of Corne because they are light but because they were workes of mercie to save life that could not bee deferred and did those other workes himselfe not because they were light but inlightning He commanded the impotent man to carry his bed not because it was laborlesse for it was laborsome and therefore did he prescribe him that and no light worke to shew his perfect soundnesse and the truth of the miracle to excite him and all to glorifie God Mayer in his English Catechisme explained pag 262. sheweth that all the reasons of the Commandements binde us and reach to us as to the Iewes and alledgeth it to prove that this Law is of force for every one of us aswel as Iewes and as much in force as any of the other nine pag. 261. Fourthly thus we neede not dispensation for our Saviour but a pardon for your abuse of his blessed words and deeds That also which you alledge touching his being under the Law cuts the throat of your solution to the objection and gives us just cause to consider and conclude that all that you or any other Divine hath ever said for the Christians freedome on the Lords day will bee found but the Iewes freedome which both they might have had and had also by the Law of the fourth Commandement had not their superstition or superstitious teachers wrongd the Law and them for see what Christ did on the Sabbath and allowed and in that behold those burdens of Iewish superstition abandoned and that as some call it of Christian libertie which yet are no other than matter of Christian dutie to the eternall and morall Law delivered in the fourth Commandement First you would have allowed a comfortable use of the Creatures not onely an use for meere necessitie God ever gave it on this day for the Sabbath was a festivall ever The Iewes were usually as too many are now for want of right collation of Scriptures together either superstitious or sacrilegious Fifthly you would that things that tend to decency might be done without which the ordinances cannot bee so used to order and edification They ever might The Priests might blow their Trumpets and Hornes on the Sabbath day for the assembling of the people Numb 10. 2. So may our Bells be thus rung Sixthly it is not against Christian liberty to have the precise day appointed of God it was not against the liberty and glory of our nature in integritie And tell me I pray you whether it make more to Christian liberty to observe a day by the constitution of the Church or by institution of God whose Service is perfect liberty Yea since it is usuall with God to powre upon the Church on the Lords day the holy Ghost which is the Spirit of liberty certainely it never returnes but it increaseth that liberty with greater accessions daily That which some Divines have said that the Sabbath in the Law was a day n In se per se sanctus Per se pars instrumentum ●ultûs in it selfe and of it selfe holy and was of it selfe a part and instrument of piety in respect of the rest I cannot see how it can bee grounded on the Commandement or any other Scripture the Commandement is Remember the Sabbath or resting day to keepe it holy it was sanctified and the rest injoyned that it might be subservient to piety and holinesse as also the Lords day is If any such thing were found to belong to that day it was accessary and if ought of type were in it to the Iewes it was not injoyned in the precept but given as an appendix to it and so is taken away by Christ and no way bindeth us to the use thereof CHAP. XXI Breerwood Pag. 36 37. BVt let that be admitted also first that the commandement was immediatly given to servants Secondly that it was given touching the lightest degree of workes Let servants bee the persons and those workes the matter to whom and of which the commandement was given is your doctrine yet justified hereby subject to no other reproofe The persons have afforded me exceptions against it because the commandment was not given to servants And the matter because it was not imposed touching that light sort of works the time also will because it cannot be understood of the Lords day for what day was it of which the charge of vacation was so strictly given Was it not the seventh day of the weeke The seventh saith the precept is the Sabaoth of the Lord thy God In it thou shalt doe no worke And why the seventh Because in sixe dayes the Lord finished all the workes of creation and rested the seventh day therefore he sanctified the seventh day and what day is it whereof we question The Lords day That the first day of the weeke It is therefore the seventh day of the weeke the Sabaoth of

was I ever greatly inflamed with ambitious heat they containe in briefe large justifications of himselfe but how rightfull this Treatise and Reply doe manifest let one instance serve here he requireth a reason for the injury and harme done to his Nephew and him for vexing his Conscience and to confesse the errour and injury and in pag. 95. hee confesseth and retracteth his owne errour in judgement and manners for provoking Mr. Byfield about this point The fifteenth Section answered To this reason that Master Breerwood sought more victory than truth Master Breerwood replieth that victory will attend truth I answere it will but one that seekes victory more than truth will runne over truth to reach at victory and that in your writing it may bee seene you sought victory more than truth appeareth for else you would have answered the arguments found in the writings of Divines in these cases about the Sabbath And whereas you aske If Master Byfields zeale to truth be not as fervent to truth as your affection to victory if it should not it is no more than that which is found oft-times in the best but his zeale was at least as fervent though not attended with an itch to mispend it The sixteenth seventeenth and eighteenth Sections answered Master Breerwood undertakes to giue him warrants to warrant him in this worke which Master Byfield pleads he could not finde To which I answere All his warrants warrant not a Minister to leave the Instruction of his charge to write confutations of a private opinion that infecteth neither his charge nor the Churches of Christ no not where the contending partie liveth the case is altered now this Treatise hath broken prison Master Byfield was no lover of contention neither by nature inbred nor by custome purchased and the Woe to them by whom offences come is the wofull portion of them that give the offence The Doctrine of our Saviour was an offence to the covetous envious proud hypocriticall and blind Pharises but yet no woe I hope to him for that Herein this Worthy man was conformed to Christ and yet is now more conformed Gods Children suffer not all their afflictions while they live Both these reasons therefore are good and reasonable Furnishing with gifts is not alwayes enough to make an inward calling to a particular action there must bee the seasonablenesse of the Action the evidence of good to issue from such an Action some sufficient notes of Gods separation of that man to that Action for all that are able are not presently inwardly called to an action and in a word d Rectè facit animo quando obsequitur suo quod omnes homines facere oportet dumid modo fiat bono Plaut in Anplitr malè respondent coact● ingenia Senec. Psal 31. 18. a mans inclinations which may not be forced and if they spring not from a corruptroote ought to be heeded next to abilities Master Byfield then though able might not finde himselfe inwardly called How farre M. Byfield was from Enthusiasmes with which you charge him proudly contemptuously and falsly as alwayes lying lips can speake grievous things against the Righteous let all testifie that knew his preaching and yet may see it in his writings no man ever so exact in keeping close to the expresse Word of God so free from ventring or upholding matter of opinion The nineteenth Section answered Master Byfield pleads needlesnesse of his Answere and referreth Master Breerwood to Master Greenham he replieth Master Greenham impugneth not any of his Conclusions No doth Let us try the matter Master Breerwood teacheth our Sabbath day to bee an ordinance of the Church This Master Greenham impugneth as the Doctrine of the Papists pag. 129. Master Breerwood teacheth that light workes were never forbidden on the Sabbath and that the rest for strictnesse was ceremoniall Master Greenham teacheth that light works are forbidden in the fourth Commandement as light oathes are in the third pag. 162. sl●ight in keeping the Sabbath and full of sleight oathes and that the rest of the Sabbath is as needfull for us as for the Iewes pag. 136. Master Breerwood teacheth that servants have not the Commandement given to them and that they are for labour equall in subjection unto beasts Master Greenham teacheth that no lawfull calling and such is the servants implieth any necessity of forgoing the worship of God on the Sabbath and that to make the servant equall to beasts on the Sabbathis to hast to hell not thinking whither they are going pag. 163. your reasons also are answered most of them in that Treatise of Master Greenhams That weake shall I say or wicked taxing of Mster Gareenham that his affection was better than his judgement abundantly testifieth the pride of your spirit But this is usuall with the loose Atheisticall spirits of our times to account of all they call Puritanes for no great Schollers The 20. and 21. Section answered These give sufficient testimony of Master Byfields modesty and wisedome and of Master Breerwoods bold brags and rash censures and therefore I turne them over The 22. and 23. Section answered That Master Breerwood would disquiet Gods people as Master Byfield chargeth him was apparant though hee gaine-say it for hee sent the Treatise to Master Ratcliffe of Chester unsealed with these words in his Letter with which it was sent I have left the Treatise unsealed that you might if you please reade it and after make it up and as soone as you can deliver it And afterwards in that Letter hee giveth him instructions in the reading of it to reade with leasure and attendance with the like I have the originall of this Letter dated Iune 9. 1611. And that Master Breerwoods opinion is private is cleare because no man ever so interpreted the commandement touching servants save himselfe and how ill it agreeth with the renour of the commandement let the indifferent judge by the answer I have given to this Treatise When you say therefore that those determinations of yours have every where resounded in the Church of God this is false unlesse the Papacy be the Church or Anabaptists and Familists For what if Master Broad and two or three more make a clamor is that sufficient to make the Doctrine publike The publike Doctrine of the Church of England I have shewed out of the booke of Homilies and the Communion booke and all other famous Lights in our Church For my paines I looke not for thanks from your side much lesse such a reward as a 1000. of books worth a 1000. French Crownes The 24. Section answered Master Byfield would that Master Breerwood should should have spared his verdict about the fitnesse of Doctrine that should bee taught till hee had charge of soules Master Breerwood saith not so Ordination conferreth outward abilitie to exercise the function of a Pastor or Doctor in the Church but no inward ability This is somewhat of truth but not all the truth for it causeth more advised thoughts for