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 â—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 the Jewes not the first day of the weeke the Sabaoth of Christians that was so strictly by Gods commandement destined to rest Therefore the workes done
on the Sabaoth day are no transgressions of Gods commandements Object But you will say the old Sabaoth is abolished and the celebration of it translated to the first day of the weeke Translated by whom By any commandement of God Where is it The holy Scripture we know to be sufficient it containeth all the commandements of God whether of things to be done or to be avoided or to be beleeved Sol. Let me heare either one precept one Word of God out of the old Testament that it should be translated or one precept one word of the Sonne of God out of the new Testament commanding it to bee translated I say one word of any of his Apostles intimating that by Christs commandement it was translated It is certaine that there is none Therfore it is evident that the solemnitie of the Lords day was not established Iure divino Not by any commandement of God and consequently that to worke on that day is certainely no breach of any Divine commandement Answer You proceed and would prove this wicked assertion That it is no breach of any Divine commandement for a servant at the commandement of his master nay for any one on his owne head to worke on our Sabbath which is the Lords day the first day of the weeke First the commandement say you cannot be understood of the Lords day Why I pray you can you understand it of any other day save the Sabbath day Doth not the tenor of the precept sound thus Remember the Sabbath day to sanctifie it You yeeld in the next breath that the Lords day is the Christians Sabbath You must then yeeld that the commandement is understood of it You would bee thus understood and take it very hainously that you should be said to oppose Gods Sabbath do you No you doe not nor ever did Farre bee it from you to thinke it were to wrong you to write it were to calumniate you thus you pleade for your selfe in the first section of your Reply pag. 61 62. Yet lo now the commandement cannot be understood of the Lords day Why then say man the Lords day is not the Sabbath for of the Sabbath is the commandement Secondly but to your reasoning for it is not reason nor religion What day was it of which the charge was so strictly given was it not of the seventh day of the weeke say you Yes indeed of the seventh as the precept was first applied to man But aske againe Why of the seventh more than the sixth And the Lord answereth Because it was the Sabbath of the Lord for wheÌ„ it ceaseth to be the Lords Sabbath the commandement is not of it as you also acknowledge or else why keepe you it not Yet the commandement standeth in full vigor viz. of sanctifying and resting on the Sabbath To the Iewes the seventh from the Creation was the Sabbath the commandement stood in vigor to them for that day to the Christian the seventh even the first day of the weeke is the Sabbath the commandement stands in vigor to them also for that day Therefore he saith not Remember thou sanctifie the seventh day and keep it Sabbath nor thou shalt doe no worke on the Sabbath day for it is the seventh but he saith Remember the Sabbath day to sanctifie it and Thou shalt do no worke on the seventh for it is the Sabbath This Reason you leape and yet you aske a Why And why the seventh Because God rested thereon and sanctified the seventh day Here you violate first the words of the commandement written with Gods owne finger and then the sense for it is thus read o Exod. 20. 11. Therefore hee sanctified the Sabbath day or resting day and so hee sanctified our Sabbath day as well as theirs for the Sabbath he sanctified be it what day hee shall be pleased to nominate a matter of infinite comfort to us that desire to doe the duties of the day with faith in Gods both blessing and acceptation And hereby your conclusion is utterly weakened Thirdly this reason is given both as a reason of the rest on that day and as a plaine declaration of the institution of that Sabbath day and of this day in the precept now Hee rested the seventh day Wherefore the Lord blessed the Sabbath day and hallowed it When did hee so Gen. 2. 3. In the beginning Yea he did sanctifie the seventh Yea then he sanctified the Sabbath it was instituted when he blessed and sanctified it and this was in the Creation But how was this done The very worke of the day instituted the day which was this the Lords resting blessing and sanctifying it Now this teacheth us that the institution of the Sabbath in respect of the determination of the time is to bee looked for in the worke of God Gods resting blessing and sanctifying the seventh day made it the Sabbath day therefore in the commandement it is said The seventh is the Sabbath and the following words shew how it was made the Sabbath and what day he blesseth and sanctifieth is the Sabbath Now Christ is the Lord of the Sabbath by whom the worlds were made Col. 1. 16. by whom also they are renewed looke in his worke and find undoubtedly the making and institution of the day to the world renewed the seventh day he lay in the grave here was no worke of blessing and sanctifying but the first day of the weeke very early he arose and appeared to his Disciples and unfolded the Scriptures and opened their understandings to understand them The fourth commandement to speake all clearely stands in p Nomine Sabbathi nobis significatur quòd in nostris debeamus nos Sabbathiê â—â— Hoc est quiescere ab illis operibus à quibus Iudaei quiescere jubebantur Zanch. de red l. 1. c. 19. force to us and the Lords resurrection resting from the worke of our redemption and rejoycing in it blessing it with that worke with divers apparitions that very day and sanctifying it with spending it among his Disciples in his presence bodily now glorified in heavenly expositions and operations upon their hearts and in the returne of the day many times and in speciall upon the returne of it at Whitsontide with the mission of the Holy Ghost This I say applieth and determineth it to this day we now observe And as the Iewes are sent to seeke the precise day in the Lords resting from the workes of Creation so we are sent to the rest from the worke of redemption The institution of this day is clearely in the very worke of the Resurrection as the institution of the seventh day was in the worke of finishing the Creation This hath been anciently taught and still is sparsed in the writings of the godly learned S. Augustine saith q Domini resuscitatio promisit nobis
is a law of nature and remaineth But as the speciality of that commandement implyeth plaine contradiction with the sabbaticall of the Lords day so the generality of it can enforce nothing for it for these are miserable consequents indeed plaine fallacies of the consequeÌ„t that God hath sometime commanded vacancy for his honour therefore he hath commanded the first day of the weeke to be that time or this God hath commanded us some time to rest therefore that time we must precisely abstaine from all manner of workes can the Church make these good consequences If it cannot the celebration of the Lords day can with no enforcement of reason be deduced out of the morality of Gods commandement But if you will reply that the Church hath established the first day of the weeke to be the Christians Sabaoth not by way of consequence as deducing it out of commandement but meerely by authority appropriating and fixing Gods morall commandement to it you may say your pleasure but I shall neither beleeve nor you prove that such authority belongs to the Church or that such an act hath beene established by the Church which I am sure you can never doe neither of both for seeing that all Divines acknowledge that the singling out of such a day to be sanctified namely the seventh rather than any other was meerely ceremoniall although it was Gods owne designation I hope that you will confesse the speciall designement of the first day of the weeke to that honour before other daies being made only by the Church to be also but ceremoniall But certaine it is that no ceremonies which come not under the obligation of Gods morall law should oblige to the observation of ceremonies Therefore it will never consist with reason that the morall law of God can by any authoritie of the Church oblige Christians to the celebration of the Lords day It is not therefore the translation of the old commandement of God from the one day to the other which yet if it were translated can oblige servants no otherwise than it did under the old law but the institution of a new commandement of the Church her selfe yet guided by the spirit of God that consecrated that day to the solemne service of God Answer First this objection we owne and for your distinction thus disprove it Your granted Generality is commanded in the commandements fore-going in which God that commands a worship commands also time for it as when he created the world time was concreated of necessity Besides this vaine conceit was before blowne up Therefore if all you name and put into the speciality of the Commandement be meerely ceremoniall we have no fourth Commandement distinct from the former Secondly for your speciality which you say is all meerly ceremoniall we proved before that the light of nature would prove the contrary and now we assault every particular with the sword of the spirit that the hairy scalpe of it may be wounded and in the welding of the same put our hands on the hands of the Lords Worthies to fetch the blowes with more force First that one day of seven and particularly the seventh is not ceremoniall is evident by the commandement which delivered with Gods owne mouth in the mount and charged by way of command is no other than morall and indispensable And by the celebration of the Christian Sabbath in the New testament which was on the seventh day viz. the first day of the weeke and was constantly in weekely revolution celebrated Calvin saith y Calvin in quarâ—uÌ„ praecâ—ptum diem unum separat a reliquis ab omnibus terrenis negotiis curis immâ—neÌ„ quoad hanc partem nobis cum veteri populo communis est Sabbaâ—i necessitas ut die uno liberi simus atque ita melius parati tam ad discendum qudm ad fidem nostram testandum God separateth one day from the rest and wills that it be free from all earthly businesse and cares In this respect the necessity of the Sabbath is common to us with the ancient people that one day wee be free and so the better prepared as well to learne as to testifie our faith so Peter Martyr on Gen. 2. and Mast Perkins on Gal. 4. 10. and infinite many more The Apostles knew and that by the Scriptures saith learned Fulke that one day of seven was appointed to be observed for ever during the world consecrated to the publike exercises of Gods true Religion The Church of Scotland saith that the Preface to the assembly at Perth day commanded in the Law formally must remaine and ever bee the seventh after sixe dayes worke Chemnitius z Chemnit examen Concil trident cap. de dieb fest Tam Veteris quà m Novi Testamenti pagina septimaÌ„ diem ad humanam quietem specialiter deputat id est interprete Zuâ—rez de diebus festis Cap. 1. utrúmque Testamentun appro bavit morem deputandi ad quietem humanam septimum quenque diem hebdomadae quod est formaliter deputate septimuÌ„ dicm licet materialiter non idem dies fuerit semper deputatus hoc modo verum est scptimum diem in lege veteri esse Sabbathum in nova verò esse dominicam diem De fcriis cap. licet who with the Lutherans ascribeth too much in this thing to the Churches liberty yet affirmeth truely thus much This is that which is said usually and truely that the New Testament in the commandement of keeping holy the Sabbath day abrogated not the Genus the generall which is morall but the species the speciall that is hath not taken away the generall which is the seventh day for this is naturall but the speciall or particular namely that seventh day which the Iewes kept in remembrance of the first Creation Alexander the third Pope of Rome affirmeth that the page as well of the old as the new Testament hath specially deputed the seventh day to humane rest that is by the interpretation of Zuarez both Testaments have approved the manner of deputing every seventh day of the weeke to humane Rest which is to depute the seventh day formally although the same day materially hath not alwaies been deputed and by this meanes it is true that that seventh day in the old law was Sabbath but in the New the Lords day is Sabbath M. Attersoll on Numbers 15. 35. p. 645. well observeth that if one day in seven be not morall and perpetuall a man may say that one day in seven weekes or seven yeeres is enough and so at length it shall be said wee are not bound to meet together publikely above one day in a 100. yeers But this absurdity Gomarus a that holds the contrary opinion thinketh hee Gomarus de invest haeret orig Sab. c. 5. pa. 61. Certi dies sufficientes hath evaded by these words when he holdeth that not only certaine daies but also sufficient dayes be observed for Gods worship But this is just
was past therefore of a third rest hee must needs speake Lastly the Prophet gathered a perpetuall Rule and Law for marriage from the first example in the creation of married persons Mal. 2. 15. Made hee not one And wherefore one Because hee sought a godly seed So here did not God rest the seventh day but why the seventh that wee should sanctifie to God the seventh Yea but the Prophet made no such collection Yes such a one though not that very one And a greater than that Prophet God himselfe puts into us that very collection when he saith that he Rested and that he blessed and sanctified this his resting day Fourthly you would make good your conceite by shewing the needlesnesse of such a command when there was no toyle to the body nor distraction to the mind that called for Rest or sanctification one day in seven There was labour in Paradise Gen. 2. 15. And therefore there might bee need of a Rest There was danger of sinne in Paradise and therefore need of some speciall time by Gods ordinance and that time blessed of him to uphold the sanctification of the soule If you reply there was no such toyle in labour I answer it was no toyle to God to worke the sixe dayes and yet God rested the seventh Besides God that knew mans estate knew reasons for his commandement and therefore it is ill divining against the light of Gods truth And if it had beene but a commandement of triall man ought to have obeyed Fifthly hitherto of the eversion of your Tenet now for the Text in Gen. 2. 2 3. That the true sense of the words is this The Lord blessed the seventh day that is hee appointed it to be a Fountaine of blessing to the observers of that day and sanctified it That is Commanded it to be set apart by men from common businesses and applied to holy uses That this I say is the true sense not only the Hebrew and Greeke words do both give but the universall opinion of Divines ancient and moderne Cyprian writes thus e Cyprian de Spiritu Sancto sc edition Pamelianam Antuerp 1589. This sacred number of seven obtained authority from the creation of the World because the first workes of God were made in sixe daies and the seventh day was consecrated to rest as holy hallowing honored with the solemnity of abidding and entitled to the Spirit the Sanctifier Epiphanius speaketh thus of those words in the Gospell of Saint Luke It came to passe on the second first Sabbath f Epiphan advers Haeres lib. 2. tom 1. contra Hares Anoetâ—n Haeres 51. that the first Sabbath is that which was defined from the beginning and called so of the Lord in the Creation of the world which returneth by circuit according to the revolution of seven dayes from that time untill now but the second Sabbath is that which is described by the Law Origen answereth Celsus objecting against the History of the Creation that God like some Artificer that were wearied should need a resting and vacation in this manner g Origen contra Celsum lib. 6. fol. 81. Truely this man seeth not after the creation of the world as soone as the world was made what a one the day of the Sabbath and of God resting was in which both men rest to God and keep this day a festivall unto him which have dispatched their workes on the sixt day and because they let passe nothing that is urgent they ascend by contemplation to the feast day of the just and blessed men Chrysostome unfolds the Text in Genesis thus h Chrysost tomâ— in Gen. serm 10. sc edit Savilianam What is this and hee sanctified it he separated it Then the Divine Scripture teaching us the cause also for which it is said hee sanctified it addeth because in it he rested from all his workes which hee began to make Now hence God giveth to us darkely i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this instruction that we set apart and separate one day in the circuit of every weeke to the use of spirituall things for for this cause did the Lord finish all the fabricke of the world in six daies and honouring the seventh with his blessing sanctified it Hierome was of the mind that the k Hieron tradit Hebr. in Genes Sabbath was instituted in the beginning who reprehends the Iewes idlenesse on their Sabbath and empty rest in which yet they gloried from the example of God who in the beginning wrought on the day which he blessed and so brake the Sabbath in the Iewes sense Learned Mercerus upon this place following the choise and greatest Lights saith I doubt not but by the first fathers before the Law this day was solemne and sacred God himselfe being their teacher c. That the people of God might know that the Fathers observed it not of themselves but as taught of God to reteine them in the exercise of Gods worship Athanasius l Athanas de Sabbat circumcis also giveth his voice Who sheweth that that seventh day had its observation among all men of those generations from the creation to the resurrection of our Saviour Augustine was of this mind When God saith he m August ad Casul epist 86. sanctified the seventh day because in it he rested from all his works he expressed not any thing concerning the fast or dinner of the Sabbath The Fathers alledged by Gomarus that plead the Sabbath was not kept by the Fathers before Moses as Iustin Martyr Tertullian Irenaeus and Eusebius are to bee understood of the Ceremoniall observation thereof and so the Fathers were no observers of the Sabbath as those ancients rightly maintained against the Iewes and wee readily subscribe unto it and that they thus meant is apparent by some passages in their foresaid bookes Iustin Martyr in his Dialogue with Tryphon the Iew saith Neither thinke ye it grievous that we drinke some warme thing on the Sabbath seeing God also governeth the world on this day in like manner as he doth on other dayes And Tertullian in his booke against the Iewes saith That the temporall observation of the Sabbath ceaseth as it is a type Irenaeus also affirmeth in his booke against Heresies lib. 4. c. 3. That the precepts spoken by Gods owne voice receive not diminution but increase by our Saviours comming which precepts he saith were naturall liberall and common to all And in his 30. chap. of the same booke he saith That the godly Fathers had the substance of the Decalogue written in their hearts and soules and had in themselves the righteousnesse of the Law Beda therefore upon the sixt chapter of Luke maketh a distinction betweene the observation of the legall Sabbath and the liberty of the Naturall Sabbath which till Moses time was like other dayes See hee acknowledgeth a Naturall Sabbath under those first times of liberty Annexe to these the Iewish Doctors Philo thus openeth the Text
place Prove all things hold fast that which is good 1 Thes 5. 21. Ill applyed to try that reasoning that blots out one precept of the Decalogue Oppose that Text Whosoever therefore shall breake one of these least Commandements and shall teach men so hee shall be called the least in the Kingdome of Heaven but whosoever shall doe and teach them the same shall bee called great in the Kingdome of Heaven Matth. 5. 19. The second place For the fruit of the Spirit is in all goodnesse and righteousnesse and truth proving what is acceptable to the Lord. Ephes 5. 9 10. Ill applyed against the worke of the Spirit in Christians and the intent of the Lord. See those Texts I will put my Law in their inward parts and write it in their hearts and will be their God and they shall bee my people Ierem. 31. 33. Heb. 8. 11. The Lord is well-pleased for his righteousnesse sake he will magnifie the Law and make it honourable Esay 42. 21. The third place Holy Father Sanctifie them through thy truth Thy Word is truth Ioh. 17. 17. Ill applied against the great things of the Law written by Gods owne finger Looke to that Text I have written to him the great things of my Law but they were counted as a strange thing Hos 8. 12. Thirdly now for the matter controverted this learned Treatise hath in it the occasion and the substance We take the last first that all may the better judge of every passage onely out of the first part viz. the occasion thereof The Case of Conscience questioned must be proposed to cleare the words of the whole Discourse that the force of the arguments against it in this Treatise may bee seene and the blunting of their edge if they have any or the unsheathing of them that all may see they are but woodden Daggers may be apparant to eveâ—y understanding The Author of this Treatise states it thus and so opposeth it as untruth Breerwood Pag. 3. THat for a servant to do light businesses or any other worke on the Sabaoth day although it were such worke 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 Commandement touching the Sabaoth and that he was not bound to yeeld nay that he sinned against God in yeelding obedience to every such commandement of his masters that day which by the precept of Almighty God was wholly precisely consecrated to rest and the service of God This is the point oppugned by our Adversary whose reasons shall be delivered in his owne words and confuted I will neither adde nor diminish but onely cut it into parts that every part may receive its answer apart This prefaced I proceed CHAP. I. Breerwood Pag. 4. l. 29. YOu are a teacher of Gods word within the compasse of that word I will stay with you and by it examine with your patience whether this frame of your Doctrine bee grounded on the rock or on the sand on the firme rock of Gods Law or on the fickle sand of your own fantasie misunderstanding the Law and so whether it tend to the edification or ruine of the Church For touching the commandement of the Sabaoth vpon which I averre this Doctrine of yours cannot bee grounded lay it before you and consider it well and tell me to whom is the charge of servants ceasing from worke on the Sabaoth day given Is it to the servants themselves or to their masters It is given of servants I confesse their worke is the matter of the Commandement But I demand whether it be given and imposed to the servants themselves or to the masters whose servants they are For if the Commandement bee not given to them then doe they not transgresse the Commandements if by their masters they bee set to worke but the masters to whom the Law was given that the servant should not worke and consequently the sinne is their masters and not theirs so if the Law be not imposed to them then it requireth no obedience of them it obligeth them not therefore is neither the transgression of it any sinne to them but only to those to whom it was given as a Law Answer First the Commandement is given to servants also the Words are Thou nor thy servant which referred to the former Thou shalt doe no manner of worke can have no other sense than this thou shalt doe no manner of worke that art the master nor thy seruant shall do no manner of worke a Father and sonne sonne and daughter bond and free were bound religiously to observe it Doct. Slater in the Ministers portion pag. 95. the Commandement of ceasing from worke not giuen of him onely but to him also For how know you that the commandement is given to the master but because the Lord saith thou meaning that hast a servant shalt doe no manner of worke And can you bee so purblind as not to see the Commandement is given aswell to the servant when it is thus delivered in the same forme Thy servant shall doe no manner of worke Nay consider you the Publisher for as for the Author hee knoweth already by the issue whether his collection hence were sound or no and if he might have the favour the Saints had that aroseat our Saviours resurrection Iam perswaded hee would judge this Treatise to the fire and therefore you the Publisher I say and all yee that feare God and know that a bored eare is the best Sacrifice consider The Commandement is given to the servant as a servant and as thy servant I will not worke maiest thou say but my servant shall his worke is mine by Covenant The Lord with whom there is neither bond nor free interposeth and saith not thou shalt not command him to worke but thus thy servant shall not worke What is this but to say as servant and as thine hee shall not worke As if hee said at other times his worke is thine but now his worke is mine thy covenant shall not infringe his covenant with his God As thy servant he is not thine in thy workes or servile workes that day but the Lords freeman yet thy servant that day by thee to be injoyned to the Lords worke Gods servant to be free from thy works Thou must observe the Commandement in thine owne person and preserve it in the persons under thy charge thy servant must doe no manner of thy servile worke that day but must bee thy servant to bee ordered for the Lords worke Consider it well and see the matter forbidden is the servile cares and labors of the houshold both of masters about servants and of Servants towards their Masters Secondly and seeing we are afforded by your good leave to consider the Commandement let us with your patience for I cannot but thinke the heart of any deceiving or deceived is not onely stumbled but convinced by
not bound to obey and thus being a freeman by your former doctrine the commandement is in force upon him and hee sinneth if he worke at his masters command this day Thirdly and as these grounds are wicked which you interlace your argument withall and therefore do not strengthen but weaken your reason so where your ground is good your consequence is naught This is indeed true which you say that the master hath over his servant a coactive and corrective power But what a miserable consequence is this Masters have a coactive power therfore there is no wisdom justice or equitie in the Almighty to give a coÌ„mandement to a servant in obeying whereof he is lyable to the stripes of a wicked master Nay God requires servants to undergoe wrongfull buffetings patiently 1 Pet. 2. 18 19. and yet hee is wise and just and equall in so doing CHAP. XI Breerwood Pag 15. IT was therefore much more agreeable both to the wisdome and justice of Almighty God to impose the commandement rather on the Masters than on the servants for thereby was prâ—vented the disobedience of servants to their masters and the punishment that might attend on that and the breach of the law of nations all which the other had occasioned and yet the masters were in no sort wronged for their servants remained in their power no lesse on the Sabaoth than the other sixe common daies only the Lord did qualifie and determine the act or execution of that power on the Sabaoth day namely to command their servants cessation from bodily labour and instead of that to exâ—rcise themselves in spirituall workes of holinesse it was I say to establish the commandement in such forme more agreeable to the wisdome and justice of God Answer First in this continuance of your former reason partly you charge our doctrine and partly you cleare your owne First you charge ours as occasioning servants disobedience to their masters and servants punishment by their masters and the breach of the Law of nations but yours as you say prevents all this Wee affirme that the giving of the commandement of the Sabbath to servants as well as to masters though to masters as those that should preserve this Law if those under them would violate it occasioneth none of these three evils First it occasioneth not any disobedience to masters for at the most it giveth but power to the servant submissely to refuse the unlawfull command of his master and not to cast off subjection to his authoritie to the first he is not bound and therefore is not disobedient when hee obeyeth not but on the contrary if he should yeeld to doe the thing that is unlawfull he is a man pleaser And to the second he yeelds himselfe in his submisse refusall and acknowledgeth his power to the full when he gives up himselfe that day to bee commanded by him in things pertaining to the worship of God in which thing alone God hath allowed the master the acting or execution of his power over his servant for that day The reason hereof your selfe suggests when you say the servant remaines in his masters power no lesse this day than any other but to other and better ends unto which ends viz. respecting the worship of God you confesse the masters power for the time is determined in respect of the execution thereof And who seeth not then that if the execution of their power bee bounded the servant is not to fulfill the boundlesse and unlawfull puttings forth of that power here it is enough to be a patient meerely and by no meanes an agent So then the servant remaineth no lesse in the masters power but to higher ends but more free to Gods service while the master may not call him off by unjust exactions And so farre is this from occasioning any disobedience that it occasioneth and properly effecteth in the servants heart a conscionable and produceth in his life an entire and singlehearted obedience to his master as to the Lord. Inasmuch as they are hereby brought to the house of God where they learn all duty to God and man though their master should bee wicked and so returne to their masters fruitful faithfull and conscionable serving them not with eye-service but with all uprightnesse to which the feare of God will bind them But the unfaithfull to God will be unfaithfull to man Oh the wisedome of God that provides for particular men and societies by this his Law better than they could or would for themselves Secondly this occasioneth not any punishment wilfully incurred if then it come it may patiently yea joyfully be borne for this is thanke-worthy with God q 1 Pet. 2. 18. 19. But we see by experience that as religious observing the duties of the Sabbath maketh one faithfull in his Calling all the weeke and as fideliâ—ie is in it selfe amiable and to the master profitable so many evill and covetous masters will willingly chuse such servants give them willingly that liberty on the Sabbath which themselves care not for nor feare sinfully to forgoe Moreover if any master should bestow blowes on his servant for going to Church when his master on the Sabbath commands him to the works of his calling this very precept requireth the Magistrate to relieve the servant against the injury of a wicked master when it giveth the Magistrate charge to see the Sabbath kept by all within his gate and the supreme Magistrate to punish the inferiour Magistrates neglects or injust impositions as wee see in Nehemiah who contended with the Nobles for prophaning the Sabbath by unjust impositions of worke upon inferiours And so you see also the justice and equity of God in providing for the servant both in soule and body Thirdly for the Law of Nations if you take it stricktly and properly it is simply and universally a positive Law as saith Iohn de Salas r Ius gentium est simpliciter universè jus positivuÌ„ Ioh. de Salas tract de leg q. 91. disp 2. sect 3. and is thus described by Zuarez it is the common Law of all Nations not by instinct of nature alone but constituted and ordained by their use Å¿ Et jus coÌ„mune omnium gentium non instinctu solius naturae sed usu earum constituâ—um Zuarez de leg l. 2. c. 19. It is that which al Nations wel-ordered do use for use requiring and humane necessities Nations of men have ordained to themselves certaine Rites or Lawes Of this sort of Lawes these examples are reckoned up by Isidore t Ius Gentium est sedium occupatio aedificatio munitio bella captivitates servitutes postliminia foedera pacis induciae legatorum non violandorum religio coÌ„nubia inter alienigenas probibita Isid Orig. l. 5. c. 6. first possessions or the taking up of our abodes secondly building thirdly munition fourthly warres fifthly captivity sixthly servitude seventhly recovery of possessions lost or alienated unlawfully eighthly covenants of peace ninthly truces tenthly the
not worke on the Sabaoth was by the judiciall to be punished with death if the servant did worke that day by his commandement Answer First that place is to be understood of the presumptuous offender as appeareth in Numb 15. 35 36. with that in vers 30 31. The soule that doth ought presumptuously reproacheth the Lord and shall be cut off For if the sinne were of ignorance infirmity and errour he was bound to bring a sinne-offring vers 27 28. thus the Iewes understand that place in Exodus Now the servants worke at the masters command will not come under a wilfull and presumptuous sinne yet that law sheweth this truth that men for breach of Sabbath shall be punished according to the nature of their offence so shall he that forgoeth Gods to doe his masters worke This is the true Answere you meerly trifle and therefore the force of the objection lieth still upon you and your Answere falls like an untimely fruite or rotten nut And your hard cases for they seeme full of pitty and yet would have a servant to be in the condition of a beast are meer conceits And for that phrase of yours saying The servants may be compelled to work by men speaking there of such worke as the fourth commandement hath forbidden doth contradict your former Tenet expressely who say that the master may not command his servant to worke may he not command him and may he yet compell him Good stuffe I promise you Secondly in this place also seeing you offer to our thoughts Gods judiciall Law and so his judiciary proceeding I urge you with the just hand of Gods yengeance that lighteth oftentimes on children and servants working at the command of their parents and masters on that day God punisheth none but those that offend lesse or more But this ungodlinesse he hath punished from heaven And all wise Christians will esteeme more of one Demonstration of Gods wrath than of two hundered sophisticated Rhetoricall Demonstrations of any Disputer in the world At Kimstat a towne in France m Iob. siâ—col l. 3. De mirac there lived in the yeere 1559. a certaine covetous woman who was so greedy of gaine that shee would not frequent the Church her selfe nor suffer any of her family to doe it but continually toyled a bout drving and pilling of flaxe and doing other houshold businesses neither would she bee reclaimed by her neighbours who admonished and disswaded her from such unseasonable workes One Sabbath day as they were thus busily occupied fire seemed to issue out of the flaxe without doing any hurt The next Sabbath it tooke fire indeed but was quickly extinct Yet this wretch continued obstinate in her prophanenesse even the third Sabbath when the flax againe taking fire could not bee quenched till it burnt her and two of her children to death for though they were recovered out of the fire alive yet the next day they all three died and that which was much to be wondred at a young infant in the cradle was taken out of the midst of the flame without any hurt God we see tooke vengeance on the children that wrought at the mothers commandement Are there not strange punishments for the workers of iniquitie n Iob 31. 3. Above fifty persons were consumed in the fire which burnt the towne of Fevertone in Devonshire in the yeere 1598. where 400. dwelling houses were all at once on fire and consumed for their horrible prophanation of the Lords day Can any thinke that of those fifty none were children and servants whose worke that day had been usually abused Here also Christian Reader I thought it my part to lay before thy more serious consideration these notable and late examples of Gods wrath from heaven against mens ungodlinesse on the Sabbath day Blackesmith by trade he is yet alive the Lord give him an heart to repent and all the Towne to learne by that hand of God this woman was with her yong childe in her armes within her owne gate looking on them and so it was that while she looked on one of the greatest ropes failed and broke and the Pole fell downe upon the pale that parteth their gate and the streete and the upper end of it with the fall lapped over and strucke the childe on the head in the mothers armes and killed it It was the edge of the weather-cocke that hit the childe on the head marke it well and cleft the skull and it dyed the next day It is time for thee Lord to worke for men have made voide thy Law Psal 119. 126. The Lord is known by the judgement which he executeth The wicked is snared in the worke of his owne hands Higgaion Selah Psal 9. 16. That place in Exo. 23. 12. which commeth in on the left side is abusively rendred by you when you read that thy son and thy maide may be refreshed whereas it is thus in the text the sonne of thine handmaid and when you say it is manifest that the servants worke is accounted the masters seeing the rest from the masters worke is the refreshing of the servant is it not as manifest that it is the servants when the rest is his refreshing For by another rest I am not refreshed if I worke and what if in some respects it may be called the masters worke is it therefore no sinne in the servant to doe it This is a begging of the question and a shame in a professed Disputant CHAP. XIX Breerwood Pag. 32 33 34. ANd thus have I proved my assertion namely that the commandement of the Sabaoth was not given nor fit to be given to the servants themselves but to their governours both by arguments of reason which is the rule of men and authoritie of Scriptures which is the rule of Christians and cannot finde any thing materiall in either of both that may reprove it but yet if I should admit which I doubt you will never prove that the commandement was directly given to servants themselves as servants and that they might lawfully disobey their masters touching those workes whereby the precept of the Sabaoth might bee transgressed yet have I another exception against your doctrine namely for condemning every light worke such as inviting of guests or fetching of wine from a neighbours house or giving a horse provender for these are the very instances which bred the question for transgression of Gods commandements forbidden on the Sabaoth no it is not the commandements importeth no such thing for it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is every worke but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is there forbidden that is every servile worke for such the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly doth import and servile worke by the interpretation of the best Divines is accounted either that which is attended with the toyle of the body or at least intended and directed to lucre and gaine of riches with some care of the minde such as mens ordinary worke is wont to
ceremoniall you alledge the place in Col. 2. 16. but that the Apost speaketh not there of the fourth Commandement is evident First because hee treateth expresly of those Sabbaths which were of the same ranke with the New-Moones and were ceremoniall shadowes of things to come in Christ but the Sabbath prescribed in the Decalogue is altogether of another nature as hath beene and shall be further shewed Secondly he speaketh as the Apostles doth to the Galatians cap. 4. 10. but the place there treates only of the observation of the dayes moneths and yeeres which pertained to the servitude and bondage of weake and beggerly rudiments as in vers 9. appeareth Now that any precept of the Decalogue should bee so accounted and reckoned as a weake and beggerly rudiment was farre from the Apostle to thinke and is abhorred to Christian eares and religion Whatsoever also was Ceremoniall in the Sabbath if it bee granted according to the opinion of many Divines that some ceremony was in the day in respect of that precise day that is by constitution annexed to it extrinsecally and not of the nature of the Sabbath and first institution therof which nothing hinders the morality of the seventh dayes institution for so in the Authority of Fathers and first borne which pertaines to the fifth commandement there was annexed a Ceremoniall reason of a type namely the shadowing out of Christ the first borne among many brethren yet by this annexed typical figure the fifth commandement nor the priviledge of the first borne in respect of the first nature of it is not ceremoniall Nevertheles by Scripture there appeareth not unto me of certainty any ceremony or type in the observation of the seventh day properly so called for the mention of a spirituall Sabbatisme in Heb 4. 9. presignified in some type foregoing under the nature of a type if referred only to the rest in Canaan and by comparison of the like to the rest of God but by no meanes in the least signification is it referred to the rest commanded in the fourth precept as to a type and shadow And whereas the Fathers and many others include the Iewish Sabbath within the former text they must in my judgement bee understood of that day as it was the day in which the ceremoniall worship which was then the worship of God was the sanctification of the Sabbath and as that precise day was till Christ came apt and fit but now after Christs resurrection not fit for the new world but swallowed up of the greater namely the Lords day fit for the memoriall of the workes of Creation and Redemption For to observe the Sabbath with Moses Rites were to deny Christ come in the flesh whose Kingdome is not meat and drinke but righteousnesse peace and joy in the holy Ghost and to this the old Sabbatarian Heretikes had an aime and to observe the Iewish seventh for Sabbath now deserves worthily the Anathema of ancient Councels and Saint Austins sharpe sentence who saith thus t Quisque illum diem observat ut litera sonat carnaliter sapit Despir lit c. 14. Whosoever shall keepe that day as the letter soundeth savoureth of the flesh And lastly to observe the Sabbath in the devised assumed superstitious strictnesse Iewish which was never commanded but taken up of their owne heads or in the luxurious heathenish sports that others of them used is deservedly condemned by the Ancients and is against or Christian liberty or Christian sanctity Fourthly but to returne grant it to bee ceremoniall yet your arguing will not hold that the Sabbath in the Commandement is utterly vanished for all that place ceremony in that rest do hold that the rest in heaven was that which was chiefely aymed at Now this maketh against you for then a Sabbaths rest must remaine till that eternall rest bee come for though it bee assured yet it is not come And if the assurance by word and pledge would have cut off the necessity of a Sabbath rest to shadow it then might all the shadowes of the ceremoniall Law have been spared for they had the Word Oath and Spirit of God to assume Christs comming and from that place in Heb. 4. Doctor Willet u D. Willet on Gen. 2. his places of doctrine saw enough to prove the divine institution of the Lords day as a Sabbath rest he thus reasoneth Every simbole significative or representing signe mentioned in Scripture had a divine institution but so is the Sabbath a simbole or type of our everlasting rest Heb. 4. 9. there remaineth therefore Sabbatismus a Sabbath rest to the people of God Which words doe conclude that both the type remaineth that is a Sabbatisme and the signification of the type everlasting rest CHAP. XXIV Breerwood Pag. 39. BVt might not the celebration of the Sabaoth which thus ceased bee justly translated by the Church to the first day of the weeke Yes certainely both might and was iustly For I consider that the generality was of the morall law of the law of nature namely that men should sequester sometime from worldly affaires which they might dedicate to the honour of God onely the speciality that is the limitation and designement of that time was the churches ordinance appointing first one certaine day and that in relation of Christian assemblies namely that they might meete and pray and and praise God together with one voyce in the congregation And secondly designing that one day to the first day of the weeke for some speciall reasons and remembrances For first it was the day of Christs resurrection from the dead Secondly it was the day of the holy Ghosts descention from Heauen to powre infinite graces vpon Christians The first of them for our iustification as the Apostle speaketh The second for the sanctification and edification of the whole Church to omit some other reasons of lesse importance iustly therefore was the consecration of the Sabaoth translated to that day Answer First Yea a shadow Of which we have the substance in Christ Out of Date and expired of it selfe Part of the partition wall And yet the celebration and consecration of the Sabbath translated justly Then the Church by your Doctrine may revive the ceremoniall law and put life into the dead carcase thereof the Church may not alone embrace the shadow of which Christ is the body but also appoint it to bee embraced the Church may translate part of the ceremonial Law which yet Moses the typicall mediator would not might not order a tittle of it to a loope lace or placing of either but keepe to the patterne shewed him in the Mount and so by the same reason translate priesthood and all Heb. 6. The Church then is Lord of the Sabbath and can consecrate and not only celebrate the Sabbath all full of blasphemy against Christ and blemish to his chast spouse Secondly and for your distinction of generality and speciality of the commandement besides what hath been said before if you
must he therefore succeede him in equality of power The Lords day therefore succeedeth the Sabaoth in the point of sanctification for celebration of the assemblies for the Church hath precisely commanded that but not in the point of exact and extreme vacation from every kind of worke for that the Church hath not commanded and so although the Lords day may well be tearmed the heire of the Sabaoth yet is it not ex asse haeres as the civill Lawyers speake It inheriteth not the whole right of the Sabaoth for that right and prerogative of the Sabaoth was not given to the Sabaoth and its heires it was no fee simple and if I may speake in the Lawyers stile it was onely a tenure for tearme of life namely during the life of the ceremoniall law which life ended in the death of our Saviour This reason therefore of the succession of the Lords day in place of the Sabaoth is no reason Answer First what was acknowledged by the Church as injoyned by the point of vacancie from all labour without the least rellish of Iewish ceremonies wee shall see in the next Chapter Here onely wee examine your supposed confutation of a reason to prove it which reason is this The Lords day is succeeded in the place of the Sabbath or as some say as Heire of the Sabbath therefore to bee kept Sabbath-like You confute it thus If it succeeds it in place must it succeede in equall precisenesse of observation No It succeeded in point of Sanctification not of exact vacation I reply your distinction is not distinct for if in Sanctification then in exact vacation namely vacation Sabbaticall for if in the end in the meanes necessary to that end and for that end ordained which is exact vacation so farre as it may further Sanctification Now for your playing on the termes about an Heire it is frivolous Secondly for your instance in the Pope succeeding Peter arguing from place to power it little conduceth to this matter for the Pope succeedeth not in place Apostolicall if he did I should not much doubt of his power Apostolicall Had there beene a certaine Commandement of God to shew that God in his eternall Law commanded his people to obey the Apostolicall place But by place you mean roome not Officiall function and then what kinne betweene your instance and the matter in hand CHAP. XXIX Breerwood Pag. 45 46 47. ANy other reason besides this or else authority which I might in your behalfe object to my selfe I know none worthy mentioning for the commandement of God as I have proved is not of this day The commandement of the Church is of this day but not of these workes neither will all the histories of the ancient Church nor canons of the ancient councels nor any other monuments or registers of antiquity afford you as I am certainely perswaded search them as curiously as you can record of any such constitution of the Church for the generall restraint of workes on the Lords day You may finde I know in some of the ancient Fathers much sounding the prerogative of that day as that it was a holy day in * Hist Eccles lib. 4. cap. 22. Eusebius a day of Christian emblies in * Apolog. 2. Iustin Martyr and a day of rejoycing in * Apolog. c. 16 Tertullian a festivall day in * Epi. ad mag Ignatius and some more of the like but doth any of all these import or imply a generall restraint a desistance from all worke No they doe not neither shall you finde in these nor in any other records of antiquity any constitutions of the Apostles and of the first Church extant to that effect no nor any relation or remembrance that such a constitution had ever beene made by them nay I finde cleare evidence to the contrary for would Constantine the Great that most holy Emperour and best nursing Father of Christian religion that ever Prince was would he I say have licensed by his decree the country people freely liberè liciteque are the words of the constitution to attend their sowing of graine setting of vines and other husbandry on the Lords day if those workes had beene forbidden by the commandement of God or decree of the Apostles and first Church Or would the Fathers in the councell of Laodicea one of the most ancient and approved councells of the Church inioyne the vacancy of the Lords day with this condition And if men can Certainely servants full ill can if they be constrained by their Masters to worke would they I say have added such a condition had it beene simply unlawfull for all sorts of people by the ancient sanctification of the first Church to doe any worke that day It appeareth therefore that there were no such universall constitutions of the Church The actuall forbearing of all workes by some Christians that day stand not on nor on the exhortations of some ancient Fathers to that purpose some remembrances of both are to be found I know but these are particular examples and perswasions constitutions of the Church they are not edicts of sundry Princes likewise and decrees of some provinciall councells are extant I confesse in record to the same effect and those are constitutions indeede but partly not of the Church partly not universall nor very ancient and therefore are no sanctions to oblige the whole Church which beside the law of God and decrees of the Apostles to whom the government of the whole Church by our Saviour was committed and the canons of the universall Synods no positive constitution can doe Answer Having made it evident that the Commandement of God stands in force for our Sabbath I might easily cast off all that you shall say to the end of your Discourse but to cleare and scoure the coast and make it apparant that what you say is nothing and all maketh for us who in this thing hold the Truth we proceede You say you finde nothing for the generall restraint of works on the Lords day in any Historie cannon monument and register of Antiquitie but cleare evidence to the contrarie First for the first let the places you alleage speake out that all may heare them and not be blindly huddled up That in Euseb l. 4. cap. 22. is a passage in the Epistle of Dionysius Bishop of Corinth to Soter Bishop of Rome concerning the accustomed reading of the Epistle of Clement to the Corinths in their publike assemblies on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lords day of which hee saith thus Wee have spent or passed through to the end of it the Lords day to day an Holy day Now to spend the Lords day throughout an holy day is not to spend any of it in servile worke let Scripture Heathen writers and all men testifie this was done saith that Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After their ancient custome Iustin Martyr after he hath recorded all the duties of their publike assemblies addeth this having spoken in the
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
and vilifying of God Thirdly but what an argument is here The obligation of our thankefulnesse is more than theirs though the obligation of his commandement be lesse herein therefore the Christian should be more devout than the Iew. I had thought the commandement had bound to Devotion and the greater the more I had thought the Greatnesse of benefits whence the debt of thankfulnesse is greatned had increased the obligation of the commandement and our obedience to it But now you yeeld his commandement some what obligeth on our Sabbath though lesse when before you utterly denyed any breach of any divine commandement in laboring that day and so any obligation To strengthen this argument you expresse your wish that most religiously with all abstinence and all attendance it were kept Doe you wish this with all your heart and yet bend all your might to overthrow the commandement of God Would you or could you thinke that your wish should prevaile more than Apostolike truth Fourthly have wee in one breath these contradictory sentences No constitution of the Church obliging to the strict desisting from labour And the constitutions of some ancient Councels restraining that prophanation Fifthly you come in with the Edicts of Princes as one that would have the observation of the Lords day depend upon constitutions of the Church and Edicts of Princes only and so not to differ from another holy day Most wicked Popish worse than Popish and against all the famous lights ancient and moderne Or doe you mention Princes Edicts and Churches constitutions to glose with ours Ours detest your Tenet and you seeke herein to wound Church and Prince for how they hold of the Lords day that it is directly grounded on the fourth commandement appeareth in the Liturgie in the booke of Homilies and in the Statutes and godly Provisions for redresse of prophanations This is the Doctrine of our Church d Homil. of the place and time of prayer part 1. pag. 125. By this commandement speaking of the fourth wee ought to have a time as one day in the weeke wherein we ought to rest yea from our lawfull and needfull workes For like as it appeareth by this commandement that no man in the sixe daies ought to bee slothfull or idle but diligently to labour in that state wherein God hath set him even so God hath given expresse charge to all men that upon the Sabbath day which is now our Sunday they should cease from all weekely and worke-day labour of these lawes to reject their commandements touching matter of worke or service on the Sabaoth or any other day Answer First I might put off all this still because it is upon this false ground that the Commandement of God doth not enjoyne our Sabbath with the like But I willingly goe on with you to see if there bee one true stitch through your whole Discourse And here before wee come to particulars h Though the Lawes of men should not take hold of servants in this case yet the Lawes of God doe let all note that that odious terme and calumniating phrase of Servants rebellion against their masters is your owne and commeth from an evill heart and crafty head We teach that Princes unlawfull commands are not to bee executed yet we teach not that any so commanded must rebell but not obey and be so farre from rebellion if it should be urged that hee suffer even to blood patiently without so much as reviling judging or the like but onely committing his cause to him that judgeth righteously But to come to your matter you hold First That the Churches Constitutions and the Edicts of Princes never intended to forbid light and labourlesse worke nor doe their censures take hold on men therefore Secondly against this what the Doctrine of our Church is you heard before which taught that God condemned all weekely and worke-day labour all common businesse and to give themselves wholly to heavenly exercises c. The doctrine of the Church of Ireland i Articles of Religion in a Synod at Dublin 1615. is consonant hereunto which teacheth thus The first day of the weeke which is the Lords day is wholly to be dedicated to the service of God and therefore wee are bound therein to rest from our common and daily businesse and to bestow that leasure upon holy exercises both publike and private In a Councell k Concilium Matiscon 2. c. 1. in the yeare 588. it was decreed that no worke on the Lords day bee done but the eyes and hands stretched out to God that whole day and that if a Countrey man or servant should neglect this wholesome Law he should bee beaten with more grievous strokes of Clubbes For these things saith that Councell pacifie God and remoove the judgements of diseases and barrennesse And againe understanding while they sate in the Councell l C. 4. that some absented themselves from the Assemblies they decreed under paine of Anathema that on all Lords dayes all both men and women received the Communion In another General Synod there was made this decree m Sancitum est ut domini in suis ditionibus diebus dominicis prohibeant nundiâ—as annuas sâ—ptimanales item conventicula in Tabernis compotationes alearum chartarum similes varios lusus concentus musicorum instrumentorum usum atque choreas Synod general Petricoviensis Anno 1578. It is ordained that the Lords in their severall dominions doe prohibit on the Lords dayes the yearely and weekely Faires also meetings in Tavernes Compotations or Gossipings Dice Cards and divers the like sports singing in Concents as now many in merry meetings have their singing of Catches and their roarings as they are called the use of musicall Instruments and Dancing In a Councell at Nice it was ordered that those who either kept Court bought or sold or otherwise prophaned the Sabbath should bee prohibited the Communion because that whole day we ought onely to rest and spread abroad our hands-in prayer to God n Toto hoc die tantummodò vacandum quia toto hoc die manus Deo expandendae Canutus o Canutus lege 14. 15. a King in this Land before the Conquest enacted in a Councell at Winchester that Sunday should be kept holy and Faires Courts Huntings and worldly workes on that day should be forborne Guntramnus p Praeceptio Guntramni ad Episcop dat in Concil Matiscon 2. King of France commanded that on the Lords day no bodily worke should be done besides what was prepared to eate to maintaine life conveniently Secondly you affirme that neither constitution of the Church nor edict of Princes doe free servants from their Masters power to command them to worke or their obedience to worke at their Masters command that day more than others Thirdly what the Doctrine of our Church is in this point is cleare in the Homily of the place and time of prayer delivered in these words Sithence which time meaning the time of our
Talents and Gifts of God should bee hidden in such earth One point of wisedome you have learned from the men of this generation that when your cause is too weake to indure any strong assault you would helpe it by chusing you an Adversary whom you could contemne as many wayes none of the ablest that so you might enter into almost all the degrees of triumph before any field was pitched But let not the Champion pride himselfe the stones of the Brooke that refresheth the Sanctuary of God may smite the forehead of his presumption In your writings I consider matter and manner In the manner I find strange scoffes unchristian censures confident bold and swelling brags of the clearenesse of your Conceits with an unseemely deale of such unsavory stuffe all this I wholly passe over as unworthy to be conceived in the brest or vented in the writings of any Scholer The matter is both propounded and of purpose repeated many times over in severall trickes of elocution the better to give a lustre to opinion it selfe The repetition I omit likewise In the propounding of the matter two things are principall fact and opinion In matter of fact you are troubled that your Kinsman should be seduced and ruined by the poison of ill advice sucked from my mouth This you would be answered in And to this you have been answered that it is a falshood raised by your Kinsman if hee affirme it and magnified and blowne to the highest by your selfe And you doe well to hold fast the pretence of your opinion that such counsell was given or else I cannot see so much as a glimpse of any colour why you shuld in this spitefull manner use me or any Minister of the Gospell when you have no occasion given you And so you may be answered as touching matter of fact Thus farre Christian Reader thou hast Master N. Byfieldâ— Answer to this Treatise the rest had been printed and I had saved my labour if we had had a perfect Coppy It is likely they that set forth Master Breerwoods have one which they conceale and put in stead thereof a Letter written to Master Breerwood refusing on good grounds to give an answere which they call Master Byfields answer So indigâ—ely every way hath that worthy man been used in this businesse Out of this that hath been set downe I leave every one to judge of the occasion and of the spirit of the man solution they are abundantly discovered his knowledge in those briefe grounds for the Sabbath which hee hath laid his zeale that sweetly guided stifled that fire of contention beginning to flame so that it brake not forth and therein no small measure of charity to the soule of the Opposer which being resty and set to contend wanted but one to answer that matter might bee ministred for him to worke upon and to the soules of all when these boisterous windes should be kept in their dennes of privacy and laied with a short and grave repulse What want of zeale for the truth could there bee in this case when the opposition being privat was dangerous only to the Opposer and if hee should make it publike would have raised an holy Armie of defendants in both the famous Cities and other parts of the Kingdome to the great impeachment of the Opposers reputation who disperseth his loose and Atheisticall conceites upon an occasion occasionlesse Or what want of Charity It never commanded to attend the saying of every Prater nor requireth more than reprehension â— Ioh. 1â— of the error with arguments to confirme the truth this is Direction There may bee never the lesse zeale for the truth where is wanting a zealous affectation of quarreling about the truth and there may bee no want of charity where yet the erroneous person remaines unreformed What impressions of excesses his letter contained shall bee seene God willing in time and place convenient But this I say your excesses not only swarme in your Reply but also in this Preface stand out to the view For you say you are hopelesse of him and yet you will provoke him to give satisfaction and to disclaime his error Would not satisfaction and disclaiming of an error answer your hopes Or delight you to provoke to give that which you cannot hope for only that you might provoke What Hopelesse if hee cannot bee provoked and hope enough if hee bee provoked enough What Nothing satisfaction with you but to call the truth error when you call it error Againe you intend you say to abate his stomacke and high conceit Would you abate it by invectives scoffes Ale-house language with the like such as is scattered in this Reply In this case therefore I hold it no way against just and plaine dealing to give an answer to your words that have any shew of truth and sobernesse and by no meanes to put downe verbatim your words Syllabicall froth before this my ensuing answer For though while you seemed to seeke satisfaction to your arguments I could afford you the first place yet now that you jeere at the person and thinke to scoffe out the truth held by my dearest Brother I can give you no place in my bookes The first Section of the Reply answered First herein Master Breerwood being charged by Master Byfield that he opposed Gods Sabbath cryeth out Farre be it from him he acknowledgeth the Sabbath of Iewes and Christians to be both of them Gods Sabbath Compare then what he saith here with what he said in the former Treatise and beleeve your owne eyes Here hee saith I acknowledge on the Christian Sabbath the worship of God and vacancy from all worldly affaires which may impeach that worship to bee by the morall Law Before hee said pag. 42. The celebration of the Lords day can with no enforcement of reason be drawne out of the moralitie of the fourth Commandement Is not the Lords day the Christian Sabbath you speake of And is the celebration thereof any other than the worship of God thereon and vacancy from labour that may impeach that worship Pag. 37. To worke on the Lords day is no breach of any divine command Pag. 33. Onely workes of toyle and tending to gaine are restrained by the commandement Againe he saith he never taught worse of Gods Sabbath enjoy himselfe No the c Lord rested on the seventh that he might teach thee to rest the seventh Or did God ever consecrate to himselfe either day or place for any other cause than that he might bâ—stow sanctification and benediction on men when they did in an holy manner observe them Gods personall sanctification of the Sabbath say you was nothing else but his resting in himselfe that resting from creation was his Sabbath that resting in himselfe was the sanctifying it other institution or sanctification will never be proved Tell me why did you not goe on in your new interpretation and shew how he blessed it and wherein that consisted The Text saith He blessed it also
o Philo de mundi opificio After that this Vniverse was perfected according to the perfect nature of the number of sixe the Father added honour to the following seventh day which when he had praised presently he vouchsafed to call it holy For it is the feast not of one people or Region but of all universally which alone is worthy to be called a popular festivity and the birth-day of the world Broughton in his consent of Scriptures alleageth Ramban upon Gen. 26. fol. 46. And Aben Ezra upon Exodus the twentieth to prove that the Lord appointed the seventh day from creating to bee an holy rest and that the fathers observed it before Moses Peter Matyr alleadgeth p Pet. Mart. â—oâ— in Genes Rabbi Agnon for that same point Thomas Aquinas interpreteth it on this wise q he sanctified it that is he deputed it to sanctitie for he willeth that the Lords day be kept holy of us therefore that especially we be also vacant to Gods holy worship and in it and the memoriall therof we call to mind the continuall benefit of our creation and therefore in the old law it is commanded that on that day we cease from servile workes that we may intend more freely God and his divine worship whence that day is called Sabbath which is the same that rest it Selneccerus saith that r Nicol selnecceri Com. in Genes God would by this very sanctifying of the Sabbath institute a certaine worship in which mankind even in innocencie that is although Adam had not falled should publish the goodnesse of God and celebrate worship acceptable to God when as other things on other dayes were to be looked unto And then he giveth foure causes or ends of the institution of the Sabbath It was instituted First for rest Secondly for the excellencie of man Thirdly for the upholding of a certaine worship Fourthly and for the testimonie of immortalitie And here saith he Children may learne the answer of that Schoole argument the Apostle in Col. 2. bids that none judge in respect of the Sabbath dayes therefore we are not to keepe a Sabbath Answer the antecedent Paul speaketh of the ceremonie and the observation of externall circumstances he speaketh not of the generall or the principall meaning of the precept and the finall cause thereof which is naturall and unchangeable This Author calleth our Sabbath the Sabbath of Redemption Marius is full in this thing Å¿ Marius in Gen. 2. He blessed that is hee consecrated it to his blessing to bee kept of men and sanctified it not as if he estamped holinesse on it but because hee appointed it to his sanctification and praise and to the holy conversation of men Because with the Hebrewes to sanctifie is the same as to separate from pollution a day is said to be sanctified in which we ought to be separated from pollution It was made presently from that very day of the World as the letter sheweth a positive precept given to our first Parents concerning this thing which they passed over to posteritie by tradition as in the Church the celebration of the first or eight day is passed over for since it is of the Law of Nature that some time be peculiarly insinuated for the worship of God it was meete that that should be determined in the very beginning by a positive law whence even among the Gentiles the Religion on the Seventh day was famous Beza affirmeth t Beza paraph. in Iob 1. 5. of Iob That as oft as his children had made an end of feasting one another in their severall houses he sanctified them and offered burnt offerings according to their number but notwithstanding there is no doubt but that the dayly worship of God was diligently observed besides in this most holy family at least every seventh day was carefully sanctified as God from the beginning of the world had appointed This blessing saith reverend Calvin was nothing else but Calvin Com. in Gen. ca. 2. a solemne consecration whereby God claimes to himselfe the studies and imployments of men on the seventh day First God rested then hee blessed this rest that in all ages amongst men it might bee holy or he dedicated every seventh day to rest that his example might be a perpetuall rule Moreover we must know this exercise is not peculiar to one either age or people onely but common to all mankinde Wherefore when wee heare that by Christs comming the Sabbath was abrogated this distinction must be taken too What appertaines to the perpetuall ordering of humane life and what peculiarly agreeth to the old figures that the Sabbath figured the mortification of the flesh I say was temporall but that from the beginning it was commanded men that they should exercise themselves in the worship of God deservedly it ought to endure even to the end of the world Hereunto agree Zuinglius Iunius and Tremellius Vatablus Vrsin Catech. Bulling in Rom. 4 5. Decad. Danaeaeth Chri. l. 2 c. 10. Bertram pol. Iudaic. c. 2. Vrsinus Bullinger Danaeus Aretius Piscator Bertramus Hospinian Chemnitius and Zanchy who after this sense given upon the words of the Text in Genesis delivers his opinion of the manner of keeping the first Sabbath I doubt not saith he but that the Sonne of God Hospin de orig templ li. 2. c. 14. Chemnit loc Theo. de lege Dei Zanch. de hominis creat l. 1. c. 1 sub finem libri taking on him the shape of man was busied that whole seventh day in most holy colloquies with Adam and that he did also fully make himselfe knowne to Adam and Eve and did reveale the manner and order which hee had used in creating of all things and did exhort them both to meditate on these workes and in them to acknowledge their Creator and to prayse him and that by his owne example he did admonish them to imploy themselves in this exercise of godlinesse setting all other businesse aside and also that they would so instruct and teach their children To be short I doubtnot but that in that seventh day he taught them all Divinitie and did hold them busied in hearing of him and in praysing God their Creator for so many and so great benefits To this interpretation I am led by these two reasons The first taken from the Sanctification of the Sabbath which God hath prescribed in the Law the second because Adam ought to understand this sanctification of such a day therefore it is probable that the Sonne of God did open this unto Adam and Eve both in plaine words and by his owne example For even God also is said to rest upon that day and in Exodus hee doth exhort to the sanctification of the Sabbath by his owne example therefore he did sanctifie it with Adam and Eve Of this the Son of God gave us a shew for having finished the workes of our re-creating or Redemption being raised from the dead he conversed with his
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 Secondly 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 Verily I say unto you till heaven and earth passe one jot or one title shall in no wise passe from the Law till all be fulfilled Matth. 5. 18. LONDON Imprinted by Felix Kyngston for Philemon Stephens and Christopher Meredith at the golden Lyon in Pauls Church-yard 1631. To all that loue the LORD IESVS in sincerity DEare Christian bought with a price most happy in this that thou art not thine owne for thy sake I have undertaken to answer this Treatise to thee doe I Dedicate it who mayest of right challenge all that I am or can Thou whether noble wise mightie learned unlearned weake or meane neare or farre off art interessed in all that maketh for the Truth and in all that is done against it Paul Apollo Cephas are thine 1. Cor. 3. all thine for thou art Christs and Christ is Gods In the broaching of Heresies thou art wounded in the making of schismes thou art racked in every lie thou art layed at nothing commeth against a painefull Minister but reacheth to thy heart through his sides nothing from a laborious Minister but aymeth at thy setling stablishing comforting perfecting Wert thou the meanest that ever lived who can thinke this too much for thee seeing God withholds not himselfe as a Father his Sonne as a Redeemer and Brother his Spirit as sanctifier Comforter and the Spirit of Sonne-ship in thy heart and thy very body also hee ownes as his Temple For a recompence bee inlarged give thy selfe to God receive nothing against but all that is for the Truth Let the reproaches wherewith Christ and his Ministers are reproached fall on thee owne the Ministers gifts and labours as thine reigne but not without them be honourable but not when they are despised When I first received this booke intituled A learned Treatise of the Sabbaoth a little before November last though I was utterly ignorant of any such controuersie to haue passed betweene my Brother and Master Edward Breerwood and had not yet cast mine eye on the base language of the reply in the end of that Treatise yet the very noveltie and dangerous vilenesse of the Doctrine without any reference to things personall strucke me My spirit was stirred in me when I saw the whole right of the Law for the time of Gods worship alleviated the consequence whereof must needs be this the whole kingdome wholy given to Atheisme and prophanenesse The zeale of Gods glory and thy good began to eate upon me I throw my selfe into the open field that thou mayest be nourished I resolved what I was or am or may be should be Christ strengthning mee Gods and thine that God the Lord of Heaven might have his Royaltie untouched man his dutie laid out Superiors directed to stand for God and Men in the things of God and Inferiors be Gods while mens and mens in and for God Now knowing that there are none but are flesh as well as spirit and that the unregenerate part will catch at the most excellent truths to sucke thereout advantage to it selfe by tearing a sunder things inseparably united and taking to things hand over head in a wrong application fearing thy miscarriage I could not but advertise thee a little in that part that concernes thy duty The superiour or master may conceite his power intrenched upon the inferiour or servant may suppose some unwarranted liberty granted him all may thinke of an over-rigid construction of the unchangeable precept This Dâ—spute yeelds none of those neither prejudice to the master nor occasion of liberty to the servant nor other then a received and allowed sense to the never-failing law as will appeare to him that thorowly peruseth it But for prevention of over-hasty conceits in all behold thy way-markes before thou reade or receive any thought to fore-stall thee take what I set here before thee which hath beene seene and heard and allowed and received Blessed be Gods holy Name and I doubt not but shall be maugre the malice of contradicting spirits For I admonish thee of no other things then what are already received in the printed Bookes of Mr. Nich. Byfield Consider I say what that Master of Assemblies hath left in his writings as stakes to bound out the way of both master and servant superiour and inferiour in running the race of this fourth commandement and as goades to quicken thy heart in the embracing of that divine Law For the Doctrine of the Sabbath he thus explaineth himselfe in two places First God hath provided by his unchangeable law that one day in seven servants shall rest from their labour M. Byf. on 1 Pet. 2. 18. pag. 723. Secondly Servants must shew their feare of God in their callings by carefulnesse to doe Gods service as well as their masters not onely by spending the Sabbath in the duties of religion but in redeeming the time in the weeke dayes as may bee without hinderance of their worke or offence to their masters to imploy themselves in prayer reading conference c. And the reason is because as servants must doe their masters worke as they are servants so they stand bound in the common obligation to do Gods service as they are men and no man but is subject to the law of God who hath given all his commandements to servants as well as to masters Byf. in 1 Pet. 2. 18. pag. 734. For the servant he layeth downe these godly and savory limitations as Caveats First the subjection of servants is of Divine institution to which God hath bound them by the fift Commandement and so is a morall and perpetuall ordinance in 1 Pet. 2. 18. p. 721. Secondly no faults in Superiors can free inferiors from their subjection in matter or manner in 1 Pet. 2. p. 742. Thirdly if the matter bee onely inexpedient and unmeete thou must obey in Col. 3. 23. p. 130. Fourthly thou must bee sure that it bee sinne that thou refusest if thou must needs doubt it is better to doubt and obey than doubt and disobey Id. ibid. Fiftly thou must in unlawfull things yeeld to obey by sufferings Id. ibid. Sixtly the servant must avoide inquisitivenesse the servant knoweth not what his master doth Ioh. 15. 15. in 1 Pet. 2. p. 735. For the master he giveth these heavenly admonitions First the master must give account of all hee doth to God though he be not bound to doe
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
the former words weigh the Words of the precept from which I thus reason First The servant eo nomine as a servant is commanded to remember the day therefore as a servant the Commandement is given to him to cease from his servile work or the worke of a servant For is hee to remember a part and not all the precept Or may hee earth himselfe in forgetfulnes and put all on his masters memory Againe the servant as a servant is commanded to keepe the day holy If any deny this then God and Caesar cannot have their due God callings cannot stand together God and societies must subvert each other and is this your quiet peaceable doctrine that ruines all and brings confusion Yeeld the Antecedent and then this conclusion will follow that hee is a a servant commanded not to worke For rest on the day is injoyned that holinesse may be followed and cessation from worke forbidden to whom holinesse is commanded as the words runne Remember the Sabbath or resting day to keepe it holy Besides That permissive mandate is not onely given of but to the servant sixe daies thou shalt labour and do all that thou hast to do therefore the command for the seventh daies rest is not only given of but to the servant for the commands of both respect the same persons Likewise this Command Thou shalt not do any work is given to him that is contained in the word Thou but the servant as thy servant is contained in the word thou and is it not given to him then For the words following expound the first Thou Thou shalt not Who meane you by this Thou who but thou master thy servant thou father thy sonne thou mother thy daughter c. Further the Commandement is given to them to whom the reasons of the Command reach but they reach alike to thy servant as to thee therefore the Command reacheth alike to thy servant as to thee And if you say yea the reasons reach to all alike to perswade to sanctifie but not to all alike to forbeare work It is false for besides that there can be no sanctification without cessation from servile workes the reasons do equally and strongly bend to perswade cessation from worke as the reason from the right of the Law-giver appropriating it to himselfe and his worship the equity of the Law which giveth sixe for worke and restraines but for one day the example of God and the speciall blessing given to the day To come to handy-gripes with you you yeeld the servants worke is forbidden I demand Is it forbidden because it hinders the master onely from sanctifying the day or the servant also Surely because it hinders the servant cheifly and not the master or not chiefely his worke crosseth the end of the Sabbath in him if therefore the command of sanctifying the day bee to him as a servant the command of ceasing from worke is to him as a servant Let mee againe reason with you from the command if the negative bee of the servant and not to the servant then also is the affirmative which is this Thou shalt doe the workes of holinesse that day and from hence will follow this grosse absurdity that if the servant goe not to the assemblies nor apply himselfe to workes of holinesse and the master also doe not bid him his master onely sinneth and not the servant because according to your new learning the master is charged with the servant for the workes of holinesse and the servants holinesse that day is the matter only of the Command the master and not the servant is the subject person commanded This Command Thou shalt doe the workes of holinesse is of the servants holy worke but no precept to the servant It may be you will flee off here-from but you are caught in your owne net as sure as the negative precept hath his affirmative every way proportionable Thirdly and seeing store is no sore where each apart will make a party good b Quae prosâ—nt singula multa juvant I adde He that gave the Law knoweth best the meaning of his owne Law let us see from his Word in other Texts the persons that stand expressely charged To whom is it given In Ier. 17. 20. to the Kings of Iudah to all Iudah to all the Inhabitants of Ierusalem that entred in by those gates was this Command given of ceasing from work of bearing no burden on the Sabbath day Were the Iewish servants none of Iudah none of Ierusalems inhabitants none of those that entred in and went out by Ierusalems gates To whom is the Command of the Sabbath rest given In Exod. 34. 21. to him that serves these are the words of the Text Sixe dayes thou shalt serve c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but on the seventh day thou shalt rest in eating time and in harvest thou shalt rest Now who serveth so properly as a servant and is not the originall word the same that notes is that serving and a servant d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 save that one is the Verbe and the other the Noune And what serving doth it signifie No other than that service of servants e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of houshold servants of such as till the ground There can bee no way to Servitus ministerium samulatus cultura exclude the servant at all from the charge of this precept Fourthly besides all this how is your doctrine built on the words of this Commandement the Law saith Thou and thy servant shall doe no worke you say it onely saith Thou shalt not command thy servant to worke Againe take your saying the Law bindeth the Master from commanding and will this follow therefore it binds the servant to obey his master if he should be so wicked as to command what God prohibits him This is a plaine non-sequitur and can not hold together by all the Geometry in the World nor can any Carpenter make this joyne but such loose reasonings hold best for them that would goe in a broad way Now weaken these following arguments if you can Fifthly hee that is circumcised is bound to keepe the whole Law and none is bound by your owne confession but he to whom the Law is given the Iewish servant then being circumcised was bound to keepe this Law as given to him The circumcised saith the Apostle is a debtor to doe the whole Law f Gal. 5. 3. Sixthly he that wrought on the Sabbath being a stranger was not fit for communion and ordinary conversing with the Iewes as appeareth by the words of the Commandement that charged the stranger within the gate to rest that day and by the practice of Nehemiah that drave such from within and without the Citie Ierusalem and by a like instance of leaven at the Feast of the Passeover and of unleavened bread For if the stranger that sojourned onely and was not borne in the Land did this while eate that which was leavened he was
15. God doth prescribe which hath not the reason and nature of a benefit simply but of a duty and office that is from the Empire of God And afterwards explaining himselfe he addeth I say simply a benefit for God requires no duty of his creature which is not in the thing it selfe a benefit but that is simply a benefit in which no nature of a duty towards God doth shew it selfe Now follow this Rule and who sees not that this precept Thy servant shall doe no worke on the Sabbath hath in it chiefly the nature of office and duty the servant oweth to God as well as the master even the observation of the Sabbath to God though in a second place here is a matter of fatherly indulgence God graciously tendring the servants as he doth also the very bruite beast for whose ease he mercifully provides that day Now Master Publisher if you have any mind to put questions you shall have leave if you please to aske as many more CHAP. 4. Breerwood Pag. 7. NOw that that clause of the Commandement touching servants was not given to the sevants themselves but to their masters in whose power and disposition they are the text and tenour of the commandement doth clearly import for marke it well and answere me to whom is this speech directed Neither thy sonne nor thy daughter shall doe any worke on the Sabaoth day is it not to the Parents For can this manner of speech thy sonne thy daughter be rightly directed to any other than the parent and is not by the same reason the clause that next followeth neither shall thy man servant nor thy maid-servant doe any worke on the Sabaoth day directed to the Masters of such servants Seeing that phrase of speech thy man-servant thy maidservant cannot rightly bee used to any other It is therefore as cleare as the Sunne even to meane understandings if they will give but meane attendance to the tenour of Gods commandements rather than the fond interpretations and depravations of men that that clause of the commandement touching servants cessation from working on the Sabaoth is not given to servants themselves but to their masters concerning them Answer First this proofe is sufficiently overthrowne by all the former arguments yet I adde This precept is directed to the parents restraining the use of their power to interrupt and injoyning the use of their power to preserve the sanctification of the day and to the sonne and daughter also not to worke at the houshold worke for saith God g Levit. 23. 3. The seventh day is the Sabbath of rest and holy convocation yee shall doe no worke therein it is the Sabbath of the Lord in all your dwellings Who are these charged in the word yee Who but yee that stand bound to come to the holy convocations yee that constitute families therefore yee children as well as yee parents Secondly and to free all that subscribe to this truth from feare of so much as any private interpretation and to cast it bee commanded nor intreated licence would serve their turne but to the masters whose desire of gaine by the servants labour might stand betwixt the Sabaoth and the servants rest and to make an end with the Text with the last words of it what is it that the Lord for these reasons commanded was it barely to keepe and observe the Sabaoth as it is in the vulgar English Latine and Greeke translations No they are all short it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to make a day of rest Deut. 5. 15. Now to make it to bee so importeth not onely to observe it himselfe but to cause others also to observe it which is evidently the property of masters and governours wherefore seeing both the commandement touching servants rest from labour on the Sabaoth day and reasons added by Moses to perswade that point and draw their mindes to obsequiousnesse are evidently directed to the Masters and not neither of both to the servants themselves I take it out of all question as cleare as the Sunshine at midday that if servants by their masters command doe any worke on the Sabaoth the sinne is not theirs who as touching their bodily labour are meerely subject to their Masters power but it is their masters sinne For their sinne it is that transgresse the law they transgresse the law who are obliged by it they are obliged by it to whom it was given and imposed and given it was as I have plentifully proved onely to Masters Answer First your first way of confirming your exposition was by instance then you goe on to proofes from texts whereof the first taken out of the commandement was taken off in the former Chapter this is your second proofe built on the text in Deu. 5. And here because you flaunt it out in many words and in many of them glance at things as if they made to your purpose besides the maine of your argument I thus reply first to your reason drawne from the text secondly to some chiefe passages in the venting of it The substance of the reasoning is this in briefe Moses applyeth the precept of servants rest to the masters that were slaves in Egypt but now ransomed and set in the estate of freemen that they should allow their servants rest and make the Sabbath a resting day therefore the commandement thou shalt not doe any worke is given onely to the masters It is applyed to the masters therefore given to them were a right consequence but therefore to them onely is fallacious for more is in the consequent than was in the Antecedent and if you put the word only into the Antecedent then both the propositions are false For in Levit. 19. 3. as above was specified Moses applyeth it to children And the argument is yet unsolid for it stands thus Moses applieth it in his expositions onely to masters therefore it was given onely to masters for applications are according to severall occasions but not alwaies extended to the utmost breadth of the precept and yet in all this Moses fidelitie no way impeached inasmuch as he faithfully applieth where it most needeth as occasion serveth keeping the bounds of truth These consequents from this place as you expound it may be gathered therefore that reason binds not servants or this therefore the master sinnes most ungratefully that will disturbe his servants rest or this therefore it is given chiefly to the masters as those that must not onely keepe but make a Sabbath all which wee yeeld but the mind that once is big of a new fancy maketh all that it feedeth upon nourish that fancy Secondly the truth is the Lord by Moses pleades in those words the reason of the right that hee hath to command thy servant rest who is his freeman by vertue of that redemption the servant as well as the master called into the liberty of his holy people as appeareth in the Preface to the Decalogue Exod. 20. and in Exod.
19. 4 5 6. bond and free indifferently entertained into the priviledge and honour of the Covenant and into the band of it and the reason the master hath both to obey and yeeld up his servant for that day to Gods commanding and appointing and also to use his authoritie for God in seeing that his servant keepe the Sabbath but in other respects both master and servant to rejoyce alike in the great worke of their redemption Thirdly but let us examine more narrowly some of the speciall passages Moses addeth in vers 14. that thy manservant and maid-servant may rest as well as thou it is to this Thou therefore to whom this charge is directed c. Which thou that in those words thou and thy sonne That makes nothing to the exemption of the servant as thy servant from the obligation of the first thou which is this thou shalt doe no manner of worke for thy servant is one contained under this thou as well as thou art that art the master Or if it bee meant of this first thou that were absonant from the very context It being meant of the latter thou we must ask what you meane when you say it is to this thou to whom this charge is directed Mean you by charge the charge to make the servants rest That you say afterwards were needlesse they need but licence and neither command nor intreat Or meane you the charge to give them leave to rest nay that is against your owne reading the master is to make a day of rest and your owne interpretation to make it to be so importeth not onely to observe it himselfe but to cause others also to observe it Or by charge meane you the command Thy servant shall doe manner of worke and this is directed to this thou namely the master of the servant Well bee it so And what will follow thence Why surely this Thou master must know that God commands thy servant to rest and thee to make him keepe the Sabbath day but not this Thou art commanded to rest but thy servant is not commanded to rest but may worke if thou biddest him the sinne and perill is thine only What new Divinitie and Logick is this We see then here is some motion in but no promotion of your cause Nay because the command is given that the servant may rest as well as the master and that all might be free to attend on Gods service that day alike therefore it cannot be that the servant should remaine bound to the commands of the master for servile worke on that day For as master Calvin well observes i Calvin in quartum praeceptum Tenendum est propriè spectatum fuisse unum Dei cultum Scimus enim totum Abrahae genus sic fuisse Deo sacrum ut serviessent quaedam accessio unde circumcisio illis communis fuit We must hold this that the alone worship of God was properly looked unto but wee know saith hee the whole off-spring of Abraham was so sacred to God that this that they were servants was a certaine accession whence also circumcision was common to them all If the commandement of rest had been directly and immediately given to servants Doth your owne conscience know and force out this acknowledgement that it is given to them though not directly and immediately Would not servants overset wearied with six daies toile be of themselves glad to rest on the seventh These interrogations are brought in to set on the proofe that the commandement of rest was not given at all to servants but how ill they conclude may bee seene by these certaine truths That the servant if not religious which God lookes not to find but by his word to make us such had rather oft times worke for his master than bee imployed in the duties of sanctification for a part much more for all the day for they are more irkesome to flesh and blood than handy worke True that question might take more place if it were rest alone that were aymed at and not rest for an higher end That the master if covetous and prophane will not stand upon pleasing or displeasing God in requiring such unlawfull worke but respect his gaine more than all and to the utmost call for the servants worke that day when the servant in the Court of God and man can have no redresse yea out of irreligious petulancy he will most exact worke then Againe that the toyled servant will be oft ready to worke for himselfe as in mending his clothes or the like now the master is charged to remember the condition of his slavery that hee may not dare to overset his sâ—rvant with worke in the sixe dayes but every way make a Sabbath day Hath it any other but to declare c. Yes it declares Gods just title over their servants to command them that day and their unequall and wicked carriage if they should offer to plead their covenant to evert Gods covenant Which reason could not bee intended nor directed to them that still remained in servitude No not at all intended nor could be This redemption prooved them Gods servants and not theirs nor any mans to use them as slaves to use them as servants on the Sabbaths as we read in Levit 25. vers 39 41 42. Thou shalt not compell him to serve as a bond-servant he shall returne in the yeere of Iubile for they are my servants which I brought out of the Land of Egypt And in vers 53. 55. The stranger meaning to whom the poore Iew was sold shall not rule with rigour over him he shall goe out in the yeere of Iubile for unto me the children of Israel are servants they are my servants whom I brought forth out of the Land of Egypt I am the Lord your God Here the servant saw that God put no difference betweene bond and free and that the Sabbath made master and servant equall in respect of freedome for attendance on God k Cessatiâ—nem indixit ut fulgeret ubique Sabbathi Sanctitas at que ita ad ejus observantiam terrae conspectu magis animarentur filii Israël Calvin com in 4. praeceptum in Lev. c. 25. Those Sabbaths of yeeres had all respect to engrave on them the respect of this Sabbath Heere no slavery but liberty for Gods service which is perfect freedome may passe upon the redeemed and therefore their servitude did not make the Redemption void to them But such an Expositor as you are would leave them slaves because servants and slaves without intermission even on the Lords Sabbath to drudgerie and not the Lords servants when yet they were the Redeemed of the Lord equally as their masters were Thus you derogate from the breadth of the coÌ„mandement and the reasons and clip the wings of Scripture while you take that precept to belong onely to masters and the master enjoyed no further than to make a rest for his servant when the text saith Hee shall make a
Sabbath day And the whole reason applied to the Sabbaths rest for servants sounds no lesse than this Remember when thou wast in Egypt the Egyptians made thee a slave and mard the Sabbath day now I have set thee free thou shalt free thy servant that day and make the Sabbath day Moses reasons are evidently directed to the masters not to the servants therefore the servant working at the masters command sinneth not What reasoning is this the master is by arguments peâ—swaded to make a day of rest therefore the servant must worke if the master bid him or therefore hee is not commanded to make a holy rest to his servant Who as touching bodily labour are meerely subject to their masters power This meerely in this place must needes exclude Gods power over the servant that he may not lawfully command him in any thing that respects the use of bodily labour but onely his master which wicked ground laid it will follow that the Lord may not command the master to let his servant rest but onely intreat or perswade but the Lord speakes pro imperio as a Lord and Emperor thy servant shall rest This meerely takes in all time so that the master may require their worke and not allow them any time for solemne worship now it is certaine that no man hath power to sell himselfe to any in such a manner no more than he hath to sell himselfe from God and to the divell for take away time from solemne worship and that falls to the ground nothing can bee done in an instant take away solemne worship and you are without God Ier. 10. 25 and without him under the power of Satan Act. 26. 18. This meerely in a word taketh away all bounds maketh the servants bondage and the masters power infinite Now Plato saith well l Servitus libertas infinita nullisque cancellis circumscripta summum est malum quod si modo quodaÌ„modo definiatur summum bonum Optimo illa modo constat servitus quae Deo paret Plat. tom 3. Epist 8. Servitude and liberty that is infinite and circumscribed with nolimitte is the chiefest evill but if some way it be defined by measure it is a chief good that servitude stands in the best forme which obeyeth God And Doct. Ames m Ames de conscientia lib. 5. c. 23. worthily in his Cases of Conscience it is the generall office of masters neither to exercise nor to imagine it is permitted them any absolute empire over their servants but a limited dominion the account whereof they must render to God as the common master of themselves and their servants Ephes 6. 9. Col. 4. 1. CHAP. VI. Breerwood Pag 11. OR if notwithstanding all these evidences you will still contend that the prohibition touching bodily labour on the Sabaoth is directly imposed on the servants themselves see whether you bring not the Oxe and the Asse and other cattle also under the obligation of this commandement whose worke is immediatly after that of servants prohibited and precisely under the same forme of words whose labours yet on the Sabaoth I hope you will not say to be in them sins and transgressions of Gods law Answer First No we doe not it is imposed on servants yet not on oxe or asse for the servant is forbidden labour because hee can labour without thee and so hee is capable properly of commandement to rest but the Oxe is not forbidden labour but to bee laboured and wrought for hee cannot worke without thee and is not capable of the commandement The servant is therefore forbidden labour even in his masters worke that hee might bee vacant to holy duties n Otio non otioso Zanch. in 4. praecep not so the Oxe The servant is forbidden to bee wrought by his master because now hee must acknowledge another master in whose service he is this day commanded to worke with whom there is no respect of persons and this end the servants obedience to his masters unlawfull commandement of worke that day would crosse no man can serve two masters Moreover doth God take care for Oxen No doubt it was written for the servants sake that he might not attend to guide the Oxes labour and that mercy due to the Oxe might call for more to man Zanchy is expresse that the commandement was given to the servant hee saith o Neminem vult excludi a sanctificatione Sabbati quia tam servi quam domini tam silii quà m parentes tam advenae quám indigenae obstricti Deo sunt natique â—d ejâ—s cultum De jumentis alia est ratio non enim jubentur quiâ—scere à laboribus ut possint vacare cultui divino sicut homines Id. ibid. God would have no man excluded from the sanctification of the Sabbath because aswell servants as masters sonnes as parents strangers as home-borne are bound to God and borne to his worship touching beasts there is another reason c. Secondly the Oxe is forbidden to bee wrought that they might have no snare to draw them to worke and may a servant worke at his masters command how great a snare would this bee to the master who naturally and such a master as will require his servant to worke on that day is not far from his pure naturals loveth profit more than his soule and feares a penny losse where he thinks it might bee gained more than the breach of a precept that God threatens with the curse and hell Hee will bee ready not onely to say with Rebecca p Gen. 27. 13. On me be the curse my sonne only doe as Ibid but in another tone Sirrah the sinne and curse is mine go you about your worke you shall not answer for my faults how comes on you this new religion now therefore I conclude against you thus he that forbade the strangers worke and the cattels that all examples and occasions might be remooved that might entise to evill it cannot bee that hee would leave sonne daughter man and maid in the family free to the master that they should and must obey him in his unlawfull commands Thirdly and to requite you out of the Text. In the same forme of words that the Oxe and Asse is prohibited the stranger within the gate of another is also forbidden work and is it not given to the stranger q It is partly understood of the strangers within the Covenant those saith Zanchy without controversie were commanded so to sanctifie the Sabbath even as other Iewes Zanch. in â— praecep aswell as of yet I hope you wil not say it is given to the oxe If you say it is not given to the stranger I vrge you thus The stranger is there meant partly of the stranger which being a Iew is with thee for the time as a guest r Dr. Williams of the Church l. 2 c. 8. and can this that he is a guest free him from the bond of this Law or if the Iew within whose
his master d Iob 31. 13 14. It fights with that common honour both master and servant are equally estated in by creation e Vers 15. Did not hee that made the master in the wombe make him And did not one fashion them in the wombe It fights with the eternall Law in the fifth Commandement in which the master of the servant is required that he be to his servant in his manners a brother in his office a father f 2 King 5. 13. things incompatible to bruite beasts and man Command 5. 2 King 5. Thirdly and howsoever the condition of a slave was harder than that of an ordinary servant or one hired yet our question hath been all this while of Iewish servants and so of Christian servants now the Iew in service might not bee used as a slave or bond-servant but as an hired servant as in Levit. 25. 39 40. The Iew that was a servant was still a brother in Religion and so to be used in his service and labour not so the oxe Fourthly for the duty of subjects to their superiours to cleare the whole matter these grounds I lay downe First subjects are bound to obey their superiours onely in those things in which themselves are subjected to their superiors in which the superiors themselves are not contrary respect guiltinesse hath somewhat of good in it and is of God and in this regard God can separate guilt from sinne But partly it followeth sinne as that which floweth from out of sinne and is the desert and merit of punishment and so it participates of the nature of sinne and is quid vitiosum a thing vitious and in this respect it cannot bee separated from sinne This double consideration of guiltinesse is intimated in Rom. 1. 32. We know the judgement of God that they which commit such things are worthy of death This is the nature of guiltinesse but the forme of sinne can no way bee separated from sinne and yet the sinne be sinne that were a contradiction The forme of sinne is in no respect good that were likewise a contradiction Thirdly besides this you say first there are two things in every sinne the act and guilt as the matter and forme yet in the same breath you tell of three things in every sin the Act the Anomy or unlawfulnesse and the Guilt This for the application of your Schoole-termes Fourthly hence you say it appeareth manifestly that his is the guiltinesse whose the transgression is and his the transgression to whom the law was prescribed as a Rule and that is the masters c. what coherence is here because guiltinesse is in your stile the forme of sinne therefore his is the guiltinesse whose is the transgression Is guiltinesse and transgression all one and is not transgression the forme of sinne This is then in your owne sense as much as to say his is the sinne whose is the sinne A faire conclusion but no marvaile you were thus puzled here for your reasoning should thus have runne from your owne grounds The Act wherewith the commandement of the Sabbath is violated is the servants therefore the guilt is the servants for whoso violates the Law hee is guilty and thus not only the master that commands the worke but the servant that doth the work violating the command of God is guilty What followeth in this section of yours hath been partly answered already and followeth to bee answered below in its more proper place CHAP. IX Breerwood Pag. 12 13. But you will reply perhaps that the comandement touching servants rest on the Sabaoth is given to their Masters indeede but not only to them but to their servants also No such matter for if it be let that appeare and set downe the clause wherein it is manifestly expressed or necessarily implied that servants are forbidden all labour on the Sabaoth day as servants I say touching matter of service or labour imposed on them by their Masters for that in those workes which servants doe on the Sabaoth day of themselves and not as proceeding from their Masters injunction but from their owne election it is no question but they transgresse the commandement but those workes they doe not as servants that is at anothers command but as in the condition of their service or favour of their Masters they retaine some degree of liberty and have some disposition of themselves permitted unto them so in that respect fall into the clause of free men viz. the first clause of the commandement Thou shalt doe no worke but to servants as servants in case they bee commanded to worke which is our question there is no clause of the commandement imposed Answer First this indeed is our just exception against your doctrine that the commandement though given chiefely to masters in those words of specification authorising and appointing them not onely to cease their labour by themselves or any under them but to cause them to cease and to cause them to sanctifie the day for outward conformity yet is given also to and imposed on sonne and daughter man and maide and when you aske for the expresse or implied precept reaching them as servants you have the same expressely in that clause thy servant shall not worke and in that other Thou shalt doe no worke as hath been hitherto abundantly and unanswerably prooved and is of plaine light to manifest it selfe Therefore when you call the first clause of the comandement thou shalt doe no worke the clause of freemen thereby implying that the latter is of bondmen ding the losse of things according to that in Deut. 22. Thou shalt bring home thy brothers erring oxe and therefore a corporall worke pertaining to preserve the health of ones owne body doth not violate the Sabbath as to eate and such like whereby the health of the body is preserved So the Iewes fought Macchab. 2. Elias travelled fleeing from Iezabel and the Disciples pluckt the eares of Corne on the Sabbath c. This Schooleman saith that the bodily workes whereby man serveth man of all other bodily labours are forbidden this day and to the other the servant as well as the freeman is bound freely to apply himselfe And that these workes of servants doe contrary the observance of the Sabbath and hinder the application of the man that serves to divine things CHAP. X. Breerwood Pag. 13 14. WHereby may easily and clearely bee discerned the difference betwixt the equity and wisdome of Almighty God in the constitution of the Law of the Sabaoth obliging Parents and Masters and owners for the children and servants and cattell that are merely under their powers and the rashnesse and iniquity of wretched men interpreting the law as immediatly and directly obliging the children and servants themselves for good Sir consider it well and tell me whether it be more equall to impose the law of ceasing from worke to the servants themselves or to their masters in whose power they are Servants are not homines
juris sut nor operum suorum domini as Lawyers speake they are but their masters living instruments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle tearmeth them they have no right or power to dispose of themselves they cannot play and worke at their owne pleasure for this is the condition of freemen not of servants but are meerely and intirely for bodily labour and service under the power and commandement of their masters and under their power for service onely in such sort as they can neither justly performe any labour which their masters forbid nor omit any which their Masters command but are under their inforcement and punishment also if they disobey This I say is the property and obligation of a servant and that by the law of nations which alloweth and ever hath done Masters over their servants as the law of nature doth Parents over their children not only a directive but a corrective and coactive power So then I pray you tell me whether the commandement touching the Sabaoth was not of common reason rather to be imposed on them which were at liberty and had power to obey it than on them which were utterly void and destitute of that power and liberty Whether in such a case it were not more reasonable to enjoyne the masters that they should not command than injoyne the servants not to obey for the poore servants if their masters command them could not chuse but worke the law of nations bound them unto it which had put them under their masters power and inforcement but the masters might forbeare to command there was no law that bound them to that or injoyned them to exact ought of their servants Answer First here begin your reasons the first whereof is taken from the equitie and wisedome of God and it stands thus in briefe It was more equity and wisedome to impose the commandement on masters for their servants and children rather than on the children and servants themselves who are under their masters power and inforcement Therfore what You leave us to gather up the conclusion for you may bee ashamed indeed of the consequence which is this Therefore it is against Gods wisedome and equitie to impose it on servants and children also it is more wisedome and equity to doe the one you say is it therefore against wisedome and equitie to doe the other also If the first be more equall and wise the second joyned to the first is of equitie and wisedome and no rashnesse nor iniquitie as you lavishly terme it It is given to masters for their servants you say and rightly is it therefore not intended to oblige servants also Wee grant it is more equity and wisedome to impose it chiefly on masters that they insnare not the servants and that they provide that the worship of God and his religion may bee kept a foot in the family and all attend on God in the assemblies insomuch that God will require of them and the Church also those that are under their charge and not chiefly on the servants who have no authority over others but are under the authority of another but this hindreth not the imposing hereof on the servant also who shall answer for his owne soule to God and cannot bee excused by the command of his master Secondly but in your discourse divers things suffer exception as most unsound as First that they are meerely under their masters power this confuted before in Chap. 5. Secondly that they are under their power for service onely which is most false for in this fourth Commandement they are put under their power directive and coactive for duties of Religion And this your position overthrowes the power of Princes over their subjects in matters of Religion A wicked doctrine Thirdly that they cannot justly performe any labour their masters forbid They may in case the masters life or livelihood be in manifest hazzard by obeying the masters prohibition as in Abigaïls case o 1 Sam. 25. 18 19. They may lift their neighbor out of a pit or save him from some imminent danger or losse though the master should forbid it Fourthly that they may not omit any labour which their masters command They may omit the labour which will manifestly creeple them and ought to doe it by vertue of the sixth Commandement Thou shalt not kill And so that phrase of yours in pag. 9. l. 7. overset with sixe dayes toyle if spoken as a thing lawfull on the masters part to overset his servant is sinfull Againe they may omit the labour that is against the commandement of an higher power as Thomas Aquinas sheweth in his Summes 22a. q. 104. art 5. Fiftly that servants are vtterly void of power and liberty to obey the commandement of God in resting on the Sabbath when their master bids them worke This is manifestly false for First if they are not void of liberty to refuse workes that will creeple them on any day then much lesse are they not void of liberty to refuse such workes on that day They are not void of liberty to refuse such uncessant imployments as will not give them leave to take breath in as much as that will kill them Now to worke the seventh day too is to have no time to take breath as the phrase is in Exod. 23. 12. That the sonne of thy hand-maid and the stranger may take breath And so in the other cases forementioned Secondly they have power to refuse a thing unlawfull but the servants worke that day is a thing unlawfull for it is forbidden as your selfe acknowledges Thirdly they are here for this day restored to freedom by this that the Lord commands the master not to work them Fourthly they have no power to sell themselves from Gods solemne worship and service and such a bargaine is void if it were made ipso facto nor did ever the Law of nations so bind the servant to his master and make him so to be his masters Fifthly if the master bid the servant do any thing which is either contrary to piety or repugnant to a servants duty he is not bound to obey p Si herus jubeat servum aliquid facere quod aut pietati contrarium aut à servili officio alienum sit non tenetur parere quia dominus non debuit talia imperare rectè igitur Hieronymê° hanc exceptionem apposuit per omnia nimirum inquit ille in quibus dominus carnis Domino spiritus contraria non imperat Davenant in Col. c. 3. v. 2â— because the master ought not to command such things Rightly therefore S. Hierom annexed this exception to the Apostles In all things to wit saith hee in which the master according to the flesh doth not command things contrary to the master of our spirit Now these commands of the master are of this nature and where the master ought not to command the servant is not bound to obey the master here you confesse ought not to command then the servant is
care not to violate embassadours eleventhly marriages forbidden with them of another Nation Now that the imposing of this commandement of the Sabbath on servants also should occasion the breach of the Law of Nations is a meere pretence for the Law of Nations could never charge servants with such a subjection as should crosse and cast out the worship of God so that the servant should be so obliged to his master that of conscience and necessity the servant of a wicked master must bee left in a condition wherein he should never have power to frequent the solemne worship of God as will of necessity follow if he be alwayes absolutely as you teach his masters Shew me whether ever the Nations generally nay ever any one Nation well ordered gave such a Law If no such Law ordained it is no way of the Law of Nations if not ordained it is much more absonant from Natures instinct I say such a thing could never possibly be found among the Nations of men it is so abhorring to Nature but if men could so farre and so universally degenerate yet this without all controversie determines this case u Ius Gentium quum sit positivum non potest derogare juri naturae Ioh. de Salas tract de leg q. 91. disp 2. sect 5. the Law of Nations being a positive Law and humane though brought in by the custome of Nations cannot nor must derogate from a Law of Nature Now the Law of Nature binds all men even servants as servants to serve God solemnely on the times he shall call for their homage from them indispensably as on this day he doth and to this end to be vacant and free from bodily labours that are servile for that time The Decalogue is the Law of Nature it chargeth servants in the fourth and fifth Commandements the duties there required servants stand bound unto and to them first as the rules of the Law of Nature to other duties after under and in reference to them if any such be agreed upon and constituted by the Nations but if Nations should constitute any thing against any duty in the ten Commandements it is not a Law for that is no Law which is not just x Ius non est quod non est justum rectum non lex sed faex non lex sed labes non lex sed lis and right it is perversenesse no Law it is not Law but lees but strife but a destroyer but error but tiranny any thing rather than Law as all the learned conclude If you or any can shew such a Law or rather lees of Nations blessed be God in his wisedome justice and equity for ever who by his eternall Law freeth poore servants from such tyrannous exact on Secondly as our doctrine is wine that comes of the pure grape so yours is the poyson of Dragons pressed from the vine of Sodome for I affirme that it produceth all the former evils For this That the servant is left even the Sabbath day also meerely in his masters power to be obedient to his commands for servile works first it would occasion rebellion in the servant through bitternesse of soule arising from an unsupportable burden secondly and so from thence just punishment on the servant if the masters strength can reach them to inflict it or from superiour Magistrates and thirdly evert the Law of Nations by striking at the life of Religion and Societies in the first and fundamentall society viz. a family and in one of the most necessary props of that society viz. master and servant From this likewise it will follow that God shall be neglected by the servant through neglect of holinesse and that the servant of an unjust master shall no way be provided for in respect of his refreshing no not so well as the oxe or asse for God will be the avenger of that injustice his poore creature being mercilesly used but for this God you say provides that the servant must of conscience obey and so Gods justice wisedome goodnesse and the ends of giving the commandement in regard of the servant shall bee impeached and wholly frustrate Thirdly and lastly you overthrow your owne Tenet for if the execution of that power be bounded for that day as you rightly teach how is the servant to obey the unjust usage of their power For if hee have no power to command the servant may refuse to obey and must both because in this respect the servant is made a freeman and so under the obligation of Gods command by your owne confession and y Quisque ex tharitate propria tenetur non amittere libertatem sine gravi causa Ioh. de Sal. tract de leg q. 91. disp 2. Sect. 5. because every one of charity to himselfe is bound not to lose his liberty without some weighty cause but to enjoy and use it rather where he may be free z 1 Cor. 7. 21. and because the power the master in this case takes he usurpeth nor is it of God but is turned directly against him I say therefore if the masters power be determined the servant is freed but if he have power how is it notwithstanding herein determined Againe if the master must not only discharge the servant of worke but in stead thereof charge him to the exercises of holinesse the servant must needs in obeying his masters sinfull command of working flee off from his charge and power to charge him at that time of his so labouring in the duties of holinesse seeing no man can doe two things chiefly of this nature at once CHAP. 12. Breerwood Pag. 15 16 17. ANd was it not also to his goodnesse and compassion For say that the commandement touching servants vacation was given to themselves not to their Masters should not thereby poore servants to whom every where else the law of God appeareth milde and pittifull be intangled with inextricable perplexity For suppose his master injoyne him some worke on the Sabaoth day covetous masters may soone doe it especially if they thinke that precept touching their servants cessation not to touch them or else they may bee ignorant of the law of God as Christians and Jewes may happily serve Pagans Admit I say some Master commands his servant to work on the Sabaoth what should the servant doe should he worke God hath forbidden him should he not worke His master hath commanded him for the law of God is set at strife with the law of nations and that poore servant like the Sailor betweene Sylla and Charybdit standeth perplexed and afflicted in the midst betweene stripes and sinne for he must of necessity either disobey Gods commandement which is sinne or his Masters which is attended with stripes Besides it is absurd that the law of God should restraine the servant from obeying his Master and yet not restraine the Master from commanding his servant unlawfull things As it is also another absurdity that that day which by the law given
of Plato that because hee talked much of one God that made the world but nothing of Religion and his worship that hee dreamed and knew not God r Somniaverat enim Deum non cognoverat Lact. Instit l. 5. c. 15. How much more doe you dreame and know not God that talke of him to evert his worship CHAP. XIII Breerwood Pag. 17 18 19. ANd doth not the practice of holy governours registred in the Scriptures declare that they had the same understanding of the commandement Nehemiah when he saw among the Jewes at Jerusalem the Sabaoth prophaned with treading of wine-presses carrying of burthens buying and selling whom reproveth hee for it The servants by whose imployment and labour these things were done and the Sabaoth defiled No but them under whose power the servants were the rulers of Iudah and what rulers the Magistrates only No such matter but the freemen of Iudah that is to say the Masters of those Servants for such namely freemen the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used doth properly import not only the Magistrates or Rulers of the commonwealth for the Septuagint which being themselves Iewes I hold best knew the property of their owne language translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is properly and directly opposed to servants and every where almost in the old Testament where the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found which is knowne to signifie a freeman and is translated in the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is manifestly known to be the same with the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but farre more usuall in the Chaldee tongue They were the freemen of Iudah then that by Nehemiah were called to account and reprooved for the prophanation of the Sabaoth by those servilo labours which no question had beene executed by their servants but if the servants by those labours had themselves transgressed the commandement had he not done hoth justly to have made them partakers of the reproofe who had been partakers of the sinne seeing the commandement of God lay equall on both and wisely too that if hee could not restraine the masters from commanding yet hee might restraine the servants from obeying and so have two strings to his bow This Nehemiah did not who understood well the commandement but rebuked the freemen or Masters only and omitted the servants and yet dealt you will not deny I am sure both justly and wisely for had he done more wisely thinke you to rebuke servants for not resting on the Sabaoth that would have rested with al their hearts if they had not beene constrained to worke Or had hee done more justly to exact that of the servants which for ought that appeareth the commandement of God exacted not from them 10. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred thus by our Translators Blessed art thou O Land when thy King is the sonne of Nobles which in truth cannot be understood of freemen but of men nobly descended and educated All things considered I question much whether in the old Testament there be any thing to force us to understand it at all of freemen as opposed to servants But if it were so that the word had such a signification yet seeing it is neither the onely nor the proper signification of the word it must of necessitie in that place of Nehemiah not be taken in your large sense but in that true and restrained sense for chiefe Rulers and Princes that had authoritie over housholders and others that kept servants CHAP. XIV Breerwood Pag. 18 19. FOr what worke is it that men are forbidden of the Sabaoth Is it not the same that is permitted on the sixe daies their owne worke Thou shalt doe all thy worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is it the servants work whereabout as a servant he is imployed that neither is undertaken of himselfe nor for himselfe that neither beginneth nor endeth in himself but beginneth in his Masters command and endeth meerely in his Masters profit and from beginning to end is performed in his masters feare It is manifest that in the accompt of God it is not for God beholdeth the heart and that is a mans owne worke with him that proceedeth from his owne will And therefore in Isaiah it is the will Isai 58. 13. that is forbidden about the prophaning of the Sabaoth that which in the law was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy worke is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy will and that most justly for the will it selfe indeede is the proper seat and subject of sin which essentially is nothing else but the inordinate or unruly election or resolution of the will varying from the Scripture or Gods law for this very election of mans will is the proper forme of actuall sin those outward unlawfull actions of ours are but the expressions or manifestations or fruits or effects of sinne sinne properly they are not which hath her residence and inhesion in the soule it selfe and passeth forth of it only the tincture and evidence and name of sinne they carry with them because they issue from a sinfull determination of the will and are no whit further sinfull then they are voluntary Seeing therefore sinne consisteth especially in the exorbitance of the will they that are only ministers of anothers exorbitant will are only ministers of another mans sinne which so farre only becommeth their owne sinne as their owne will concurreth therevnto The servant therefore doing that worke on the Sabaoth day in obedience to his master which of his owne will and election he would not do although the worke whereby the commandement of God is transgressed be in some sort his yet the transgression is none of his but his masters that exacted the worke so that although the worke as naturally considered be the servants yet morally it is the Masters The labour of it is the servants but the sinne of it is the Masters for the sinne is not the servants obedience to the Masters commandement but in the masters disobedience to Gods commandement which hath indeed prohibited the worke of servants in the Sabaoth but yet the prohibition is imposed and directed to their Masters not to them who are onely ministers not authors of their owne labours now in the imputation of sinne difference is to be made betwixt the authors and the ministers Betwixt the principall and instrumentall agents Answer Let the reader remember that you here yeeld that if the commandement be imposed on servants then they sinne in working this day at their masters command Now this hitherto hath been proved and all plainly answered that may seeme to make against it and so I proceed First the worke forbidden is First service which is permitted on the sixe daies Six daies shalt thou serve Secondly servile worke in which and about which the messenger is imployed so the notation of the word in the
the inward sinne alone as divorce is rightly inflicted for the act of adultery that cannot bee so for the intent of it And thus the Scripture chargeth the members of the body eyes full of adultery f 2 Pet 2. 14. the tongue is a world of wickednesse g Iam. 3. 6. Rivers of water run downe mine eyes because they that is mine eyes keepe not thy Law h Psa 119. 136. Your hands are full of blood i Esay 1. â—5 I doubt not but the Scripture speaketh more exactly than you You would bee thought to speake properly when you say These workes are the sinnes of the dissolute mind but neither Philosophy nor Divinitie will admit it for we may not say The will sinneth the body sinneth but thus The man sinneth For actions are spoken and are the acts of the subject persons k Actiones sunt suppositorum it is not a proper speech to say The body sleepeth but The man sleepeth The soule understandeth but The man And the Scripture phrase inclineth more to this The eye sinneth than this the will sinneth For that saying The soule that sinneth shall die Ezek. 18. is meant thus the person or man that sinneth as in that phrase so many soules went downe into Egypt Genes 46. 26. Now from this it followeth that not onely in lying the tongue is abused as the senselesse creature is abused by a sinner but inasmuch as the body and soule are but one man and make one person whose are the aâ—â—ious and works good or bad the body and members thereof have their share in the very sinne in the irregularity filth and guilt of it and so shall find it by the punishment hereafter and doe fine it by the punishment that seazeth on the body here and though the members bee instruments of the soule yet not such as can bee separated from the man for the body and soule are essentiall parts of man Secondly and for objecting first I would retort upon you your owne argument if the naturall instrument that in your opinion sinneth not as the tongue lying lyeth not a sottish speech yet it is charged with sinne in the Scripture it is punished for sinne here and hereafter and is polluted with sinne then how much more is the voluntary instrument charged polluted and shall be punished that cannot worke in evill but must needs bring will to the worke and election too in some sort Thirdly for your objection and solution the objection is this The servant is a voluntary instrument not so the eye or hand in the body therefore from the hand to the servant will not hold You solve and salve it thus The servant conferreth will but thus and thus as a conditionall will a wil obeying not selfe-electing a will to the work not to the sin therefore a naturall instrument and such a voluntary are all one This can never bee made good for by your owne confession such an instrument is in part voluntary and so is not the naturall instrument Besides the maine of your answer lyeth in this that to obey the master in his worke and not in his sinne is lawfull you yeeld then that if it be a sinne no conditionall or halfe-election will serve to free him that so chuseth it from being a sinner I urge not onely the masters commanding of worke that day is sinne but the worke of the master that day is forbidden to be done and so is sinne There the conditionall halfe or under will the obeying will of the servant if he worke will not excuse him from sinne For nothing taketh away voluntarinesse from a deed but absolute violence of compulsion and a meere casualty that could not be foreseene or foreheeded As if one be compelled to bend the knee by force his knee bowed by others before an Idoll or if one kill another by meere chance Deut. 19. 5 6 10. Fourthly for that speech where you say The worke on the Sabbath hath sinne annexed to it it is not right for the worke on the Sabbath is sinne that circumstance of time on the Sabbath is the forme of it And this indeed must bee divided betweene the master and the servant as both their sinnes the masters in commanding the servants in working But to divide sinne from servile worke on the Sabbath that they should not meet in the same person neither master nor servant nor all the oxen in the Gate are able with Cart-ropes to doe I pray you note the worke say you is the servants the sinne is the masters Why the worke is the sinne and is it not the servants then CHAP. XVI Breerwood Pag. 21 to 28. BVt seeing I have begun to object I will proceed a little farther in that course both the more evidently to declare my meaning lest it be obnoxious to calumniation and also to resolve the objections that may bee produced against servants obedience touching worke on the Sabaoth if my imagination be so good as to finde them and my learning also to satisfie them Object For first it seemes that servants are touching this commandement in better condition than other men if by their workes on the Sabaoth they transgresse it not and transgresse it they doe not if it bee not imposed on them but only on their masters Sol. Touching them I answere that the workes of servants are of two sorts some proceeding from them as they are servants that is upon their masters commandement others proceeding from their owne election unto which namely not by any commandement of their Masters but by the way of their owne desires they are carried Of the first sort of workes they are only Ministers of the second they are Authors And touching this second sort I confesse although of the former it bee farre otherwise both that servants have a severall obligation of their owne and that their transgression and sinne is severall and therefore that themselves are bound to answere it to the justice of God but whether the sinne of these second workes be peculiarly the servants or that the Master also participates with the servant in that guiltinesse It may be a question for if they be done meerly by the servants election beside the knowledge and contrary to the commandement of his master it seemes to be particularly the servants sinne But if they bee occasioned by the masters negligence then doth he certainly participate in guiltinesse with his servant although in a diverse sort for it is a sinne of commission in the servant doing an unlawfull act and a sinne of omission in the Master neglecting his due care because by the precept of Almighty God the master is bound not only to command his servant to worke but to command him not to worke on the Sabaoth day well then the workes which servants doe on the Sabaoth day on their owne election are condemned the workes they doe by obedience are excused by their masters commandement but what workes are so excused Are all No but
briefly all those which while they are performed as by the Servants of men they that doe then are not impeached for being the servants of God That is to say the workes of labour but not the workes of sinne 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 i◠cleare that all the other commandements being indifferently imposed without either specification or exception of any person whatsoever respect not any more one than another and therefore hold all men under an equall obligation and so was it altogether convenient because they are no lesse the secret lawes of nature than the revealed Lawes of God and no lesse written with the finger of God in the fleshly tables of the heart than in the tables of stone all of them forbidding those things that by their property and nature or as the Schoolemen say exsuogenere are evill but the commandement that forbiddeth servile workes on the Sabaoth is of a different sort first because the servant is touching the matter which it forbiddeth labour wholly subject 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 exsuogenere as the matters of the other negative commandements are but only circumstantially because it s done upon such a day for idolatry blasphemy dishonouring of Parents murther adultery theft false testimony coveting of that is other mens which are the matter of other commandements are evill in their owne nature and therefore forbidden because they are evill 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 native ilnesse in the other causeth the prohibition but the prohibition in this causeth the evill for laboring on the seventh day if God had not forbiddē it had not bin evil at al no more than 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 bee withdrawne from their bodily labours and to be dedicated to the honour of God which even the prophanest Gentiles amidst all the blind superstition and darkenesse wherewith they were covered 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 observe one day in the number of seven as a certaine day of that number and namely the seventh in the ranke or a whole day by the revolution of the Sunne and with that severe exactnesse of restraining all worke as was injoyned to the Iewes is but meerely ceremoniall brought in by positive Law and is not of the law of nature For had that forme of keeping Sabaoth bin a law of nature then had it obliged the Gentiles as well as the Iewes seeing they participate both equall in the Exod. 31. 13. Ezek. 20. 12. 30. same nature yet it did not so but was given to the Israelites to bee 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 ever observed by any of the holy Patriarchs before it was pronounced in mount Sinai But if it had beene a law of nature her selfe and so had obliged all the Patriarchs 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 us 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 have 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 and chiefly theirs which first translated the celebration of that day being the seventh to the first day of the weeke who yet are certainly supposed to be none other than the Apostles of our Saviour To turne to the point and clearely to determine it the master only is accountable unto 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 sin and how for the workes of labour Namely if hee doe them not absolutely of his owne election but respectively as of obedience to his masters command for touching labours servants are directly obliged to their masters But touching sinnes themselves 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 received immediatly a direct commandement to the contrary from his Master in heaven For it is better to obey God than man And there is no proportion betwixt the duties which they owe as servants to their masters according to the flesh which they owe as Children to the father of spirits or betwixt the obligation wherein they stand to men who have power but over their bodies in limited cases and that for a season And that infinite obligation wherein they stand to him that is both creator and preserver and redeemer and ludge of body and soule sinne therefore they may not if their Masters command them because God hath forbidden them nor only forbidden I say but forbidden it them but labour they may if their masters command them because God hath no way forbidden them that God hath indeede forbidden the Masters exacting that worke on the Sabaoth but hee hath not forbiddē the servants execution of that work if it be demanded or exacted he hath restrained the master from commanding it but hee hath not restrained the servants from obeying if it bee commanded for although I acknowledge the servants worke on the Sabaoth to imply sinne yet I say it is not the servants fault And albeit I confesse the commandement of God be transgressed and God disobeyed by such workes on the Sabaoth yet it is not the servant that transgresseth the commandement it is not he that disobeyeth God For the question is not the passive sense whether God bee displeased with these workes but of the active who displeaseth him The thing is confessed but the person is questioned Confessed that is that there is sinne committed in that worke but questioned whose sinne it is For worke having relation both to the Master and to the servant to the Masters commanding and to
commandement from being a Law of Nature according to your exposition of a thing that hath in it native ilnesse for to make an image setting aside the circumstance to bow to it is no more evil than for a servant to worke setting aside this circumstance on the Sabbath This your slye arguing savours of Popery which hath thrust out the second Commandement as a positive and ceremoniall Law upon the same grounds And when you say that the prohibition of other things is caused by their native illnesse if you meane their illnesse was before the Law not understanding by Law the promulgation thereof but the Law of Nature written in the heart of man inasmuch as this Law is the expresse righteousnesse of God it is a blasphemous Tenet for hereby transgression shall bee where there is no Law and a chiefe evill a summum malum as well as a chiefe good or an absolute goodnesse out of God which this illnesse swerveth from For my part I cannot tell how any thing should bee evill natively but evill because it is defective of good which good perfecting man is the Law of righteousnesse If by prohibition you meane the promulgation of the Law then I say that this maketh not the thing prohibited unlawfull but onely makes the sinne the greater in them that yet offend after God by lively voyce hath renewed those obliterated precepts offuscated with sinne in the heart of man Thirdly the Commandement it selfe in these five things you say is meerely Ceremoniall brought in by positive Law and is not of the Law of Nature first to observe one day in seven secondly to observe a certaine day of that number thirdly to observe the seventh in the ranke fourthly to observe a whole day by the revolution of the Sunne fifthly to observe it with severe exactnesse of restraining all worke This you essay to prove first by a place of Scripture secondly by the example of the Patriarchs and thirdly by the absurditie that else will follow This matter shall bee more largely discussed because it will much cleare the Doctrine of the Sabbath for now you strike at the roote of it and would lay Religion on the ground but your owne staffe will breake your backe which you give by the handle into our hands This you yeeld that the secret instinct of nature hath taught all men even the prophanest Gentiles that some time is to be set apart and dedicated to the solemne worship of God as set times to be spent in sacrifice and devotion Now goe on this instinct is the Law written in their hearts therefore the Sabbath is a Law of Nature But did this instinct of Nature guide them to your former five particulars about the time of worship If it did and that the sheards hereof are found among the Gentiles you cannot nor any other for you conclude unlesse you will play the mad-men with reason that every of them hath lesse than moralitie and perpetuitie in it It is true the Gentiles a thousand wayes depraved the use of the Sabbath by keeping holyday to their Idols saith Aretius y Aret. problem loc 55. de Sabb. obser they also wrested the name to a wanton and ridiculous signification in which notwithstanding there hath remained some footsteps of the ancient originall to which serò tandem Gentes redire debuerunt at length the Gentiles though late ought to returne To omit their depravations see in them the footsteps of every particular First the Gentiles set apart certaine and constant dayes not moveable and wandring Macrobius saith there are foure kinds of publike holydayes Feriarum that is dayes vacant from pleading and labour Stative Conceptive Imperative and nundinative and the Stative are common to all the people on certaine and set dayes and moneths and noted with standing observations in their Calendars Secondly they observed a certaine day of seven and particularly the seventh Hesiod saith z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seventh day is a holyday Lampridius telleth of Alexander Severus that on the seventh day when he was in the City he went up to the Capitoll and frequented the Temple Homer saith the seventh day is holy and was the day in which all things were perfected and on which we depart from the bankes of Hell Callimachus saith the like and that it is the birth-day chiefe and perfect a Clemens Alexandr stromat l. 5. Clemens Alexandrinus sheweth b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. l. 5. strom that not onely the Hebrewes but the Greekes also knew the seventh day holy And Eusebius c Euseb de prepar Evang. l. 13. c. 7. affirmeth that almost all as well Philosophers as Poets knew that the seventh day was more sacred And Philo d Philo. lib. 2. de vita Mosis the Iew saith Who doth not honour that sacred day which returneth every weeke The seventh day holydayes were wont to be granted to children in Schooles among them e Lucianus in Pseudo logista Certaine of the Ethnicke Doctors were wont onely to dispute on the Sabbaths f Aul Gell. l. 13. c. 2. Sueton. Lib. 3. Seneca g Senec. ep 95. in his 95. Epistle shewing that exhortations are not enough but wee need obliging precepts yea the decrees of wisedome bee reckoneth up the Sabbath as the festivall day for Religion but condemneth their manner of observing it when he saith Let us forbid any one to light a candle on the Sabbaths for neither doe the gods want light and men themselves are not delighted with smoke he worshippeth God who knoweth him h Macrob. Saturn l. 1. c. 7. Macrobius sheweth that Saturne of whom is the name of Saturday was honoured with Candles lighted at his Altars and wax-Tapers offered on his dayes Aretius hath these words i Aret. problem loc de Sabbathi observ The Greekes and Latines call the Sabbath The day of rest which the Gentiles But before I passe over this point I would take off the exceptions of one Franciscus Gomarus ſ Gomarus de Investigat sententiae originis sabbati cap. 4. pag. 42. a Germane who pleades that these allegations for the seventh dayes celebrity observed among the Gentiles are insufficient and the consequence thence drawne to proove this to have ought of the Law of Nature in it infirme The insufficiency of allegations out of the Poets hee would evince from this that those Poets talke as the proverbe is of Garlike but we speak of Onions and though Clemens Alexandrinus Eusebius alledge them yet for this cause they deserve little credit because they speake of the seventh but the Poets only of a seventh I answere that they must needs availe and be of force to any that hath reason for be it they spake not of that seventh from the Creation yet that they speake of the celebrity of a seventh maketh wholly and sufficiently to proove that they were guided to a seventh and if they knew
separation from Gentiles and consecration to God therfore it was meerely ceremoniall and obliged not the Gentiles which it had done if it had beene a Law of Nature First here your consequence is weake and fallacious for every marke and signe of separation from others and consecration to God is not ceremoniall Baptisme is such a marke betweene Persian and Heathens yet no ceremony so is the Sacrament of the Lords supper Such was the Sabbath then and is at this day Neither doth every marke of separation and sanctification oblige only those that have that marke for the duty was no lesse necessary to men before the Law given than after and examples are not wanting of the Majesty of God himselfe g Gen. 2. 2. 7. 4. 8. 10 12. Exod. 16. 6. of Noah and of the Israelites before the Law by whom the dayes were gathered into weekes which sheweth that the observation of the Sabbath was not unknowne Lastly you urge us with an absurditie that will follow on this doctrine that if it bee of Nature to keepe the Sabbath it bindeth us Christians to keepe the seventh day Sabbath and so the first changers of the day to the first day of the weeke sinned grievously This argument is of no consequence for the first day of the weeke is now the Lords Sabbath as the seventh day from the Creation was then And thus neither Law of Nature broken nor sinne incurred and therefore all absurditie avoided the first day of the weeke is also the seventh though not that seventh day This accommodation also of the fourth precept to the Iewes in the determination of the day maketh not the commandement ceremoniall nor yet the change of it to our Lords day no more than the fifth Commandement is made ceremoniall by this promise respecting Israel in Canaan That thy dayes may bee long in the Land which the Lord thy God giveth thee And this change in the application of the precept by the Apostle that it may bee well with thee and that thou mayest live long on earth h Ephes 6. 3. It standing firme then that the Commandement in every part thereof as it is contained in the Decalogue is morall and of the Law of Nature and the breach thereof a sinne your conclusion taketh place against you namely that the servant may not in any case worke on the Sabbath at prohibited workes because it is sinne at the commandement of any master on earth For it is better to obey God than man To the Answer whereof I leave you or others that in pride of spirit and a spirit of contradiction dare to attempt it in your behalfe All that followeth in this part of your Discourse seeing it is but by way of Recapitulation by the former Answers is found to be of no force CHAP. 17. Breerwood Pag. 28 29 30. BVt there is another objection for admit the servants worke upon the Sabaoth be the Masters sinne that imposeth it Is it not sinne to give consent and furtherance to another mans sinne But this servants doe when they execute their Masters commandements and consequently it is unlawfull so to yeeld lawfull therefore it is to resist and reject such commandement I answer first touching the point of consenting that in such a worke is to be considered the substance and the quality that is the worke it selfe and the sinfulnesse of it servants may consent to it as it is their masters worke not as it is their Masters sinne for except these things be distinguished God himselfe can no more avoide the calumniation of being the author than poore servants of being the ministers of sinne for that God concurreth with every man to every action whatsoever as touching the substance of the action is out of all question seeing both all power whence actions issue are derived from him and that no power can proceede into act without his present assistance and operation but yet to the crime the faultinesse the inordination the unlawfullnesse of the action wherein the nature of sinne doth for malice consist hee concurreth not But it wholly proceedeth from the infection of the concupiscence wherewith the faculties of the soule are originally defiled the actions themselves issuing from the powers and the sinfulnesse of the actions from the sinfulnesse of the powers like corrupt streames flowing from filthier springs It is not therefore every concurrence of the servants with the Master to a sinfull action which causeth the staine and imputation of sin upon the servant as when he consenteth and concurreth only to the action not to the sinne namely likes and approves it as his masters worke yet utterly dislikes it as it is his masters transgression likes of the worke for the obligation of obedience wherein touching worke he standeth to serve his Master and yet dislikes of the sinne for the great obligation wherin every one standeth toward the honour of God But yet to answer secondly to the point of resisting the servant ought not for any dislike or detestation of the annexed sinne to resist or reject his masters commandement touching the worke for in obeying hee is at most but the minister of another mans sinne and that as they say per accidens namely as it is annexed to such a worke but in resisting hee is directly the author of his owne sinne by withdrawing his obedience about bodily service from I say for the master doth not sinne onely in commanding his servant to worke but in working him and so bringing his command into execution which thing the servant knowing to be unlawfull must that he may not partake therein not onely not touch it with one of his fingers but also perswade the contrary and modestly rebuke it Again hee ought to attend on holy workes which directly will hinder that unlawfull worke and to these is he bound as Gods servant that day Thirdly by approving and this the servant doth really by his worke and by his example Your second solution is found by this that hath been set downe to be vaine and frivolous the servant must refuse to sinne in any kinde And his refusall in this kinde is not against the Law of nations as we have heretofore shewed nor against his owne covenant for his covenant though without limitations expressed doth not exempt him from the service of his Prince and Country the Prince may presse him to the warres much lesse from the service of his God when his Lord and Saviour presseth him to his warres as he doth in the day of assembling his army in holy beauty It is therefore wicked and injurious to God man nations lawes and covenants that you say that the Servant standeth bound to his master in all bodily service without any exception of the Sabbath more than other dayes Your phrase you use of the Servants resisting is your owne we teach the servant may refuse and must all such workes which God hath forbidden to be done that day but not resist no hee must acknowledge
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
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 opâ—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 Churchâ—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 circuÌ„serre 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 imitâ—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 Å¿ 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 â—â—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
yeeld not the speciality to bee morall you turne out one commandement of the ten from being morall for all your generality for to say that this is the morality of the commandment no more that some time shuld be sequestred to divine worship maketh this commandment no more morall then the building of the Tabernacle or Temple is morall for therein this perpetuall will of God was shewed that some place must bee assigned for Church assemblies and publike worship By this also it will follow that the Papists that in their Catechismes render the fourth commandement thus keepe holy the festivall dayes doe render the full sâ—nse of it Which being yeelded this also will follow that you may aswell put it downe thus frequent the assemblies Moreover all the feast daies of the Iewes conteined this generall equity Lastly then God should in this command nothing to particular men because it is not in their power to institute these daies and so nothing shal be commanded to them further than what publike persons shall injoyne be it but one day in the yeere and for them neither is there any thing commanded in speciall and they sinne not if they appoint but one day in a Moone or if they appoint but one in a quarter then also the Feasts of Christs Nativity of Easter of Whitsontide c. are of equall authority with the Lords day which thing what eares can heare with patience These also are constitutions of the ancient primitive Church CHAP. XXV Breerwood Pag. 39 40 41. BVt what of that What if the consecration of the Sabaoth was by the Church translated to the first day of the weeke Was therefore the commandement of God translated also That that day ought to be observed under the same obligation with the Sabaoth For if the commandement of God were not translated by the Church together with the celebration from the seventh day to the first day then is working on the first no violation of Gods commandement Was the commandement of God then translated from the Sabaoth to the Lords day by the decree of the Church No the Church did it not let mee see the act The Church could not doe it let me see the authority the Church could not translate the commandement to the first day which God himselfe had namely limited to the seventh For could the Church make that Gods commandement which was not his commandement Gods commandment was to rest on the seventh day and worke on the first therefore to rest on the first and worke on the seventh was not his commandement For doth the same commandement of God enioyne both labour and rest on the same day is there fast and lose in the same commandement â—â—th God Thou shalt work on the first day saith that and worke â—â— the seventh saith this Can the Church make these the same commandement But say the Church hath this incredible and uncoâ—ceivable power Say it may forbid to worke on the first day by the vertue of the very same precept That doth neither expresly command or license to worke on that day Say that the Church of God may translate the commandement of God from one day to another at their pleasure did they it therefore I spake before of their authority whether they might doe it I enquire now of the act whether they did it did the Church I say ever constitute that the same obligation of Gods commandement which lay on the Iewes for keeping of the Sabaoth day should be translated and laid upon the Christians for keeping of the Lords day Did the Church this no no they did it not all the wit and learning in the World will not prove it Answer First this reasoning is on false grounds supposed as hath beene proved and therefore fals to the ground Secondly yet take their owne grounds If the Church have powre to translate the day and consecrate it a Sabbath they may have power and had so to translate the Commandement for the Commandement is but the consecration of the Sabbath and determination thereof to a certaine day And if they doe not translate the Commandement yet the Commandement stands in force for that day to which by just power they have translated the Sabbath For the Commandement is in force as a law of nature you confesse for the celebration of a Sabbath or else you deny a moralitie in any part of that Commandement but if that your moralitie stand as without doubt it doth then is working on that day equally a violation of the Commandement of God as working on the seventh from the creation for then it was sinfull because that day was then Sabbath and now it is so because this is now Sabbath Thirdly and for those quaeres let me see the Act Let me see the Authoritie as they may bee retorted to your conceite of their translating the seventh day and consecrating it a Sabbath so in the true sense of consecrating that day you have seen before the Act and Authority and may now see if you winke not that the Commandement is not translated but remaines the same it was namely to keepe holy the Sabbath day Neither is there a making of that Gods Commandement which was not his nor yet doth the commandment containe any impossibilities and contradictions Distingue tempora tolle dubia Distinguish the times and the doubts vanish the Commandement enjoyneth rest and holinesse Sabbath-like on the Lords Sabbath then that seventh day now this seventh day and of both is it true the seventh is the Sabbath of the Lord thy God Then the seventh day was it and so enjoyned thereon Now the first day of the weeke and so enjoyned thereon Hence this reasoning is easily answered First God commanded to worke on the first and rest on the seventh therefore to rest on the first and work on the seventh was not his Commandement it was not then it is now moreover sixe dayes thou shalt worke doth not point out which sixe daies and the seventh day will containe both ours and theirs and their seventh they knew then by the worke of Creation as our seventh we know by the worke of Redemption For the authoritie and Act of the Church we need it not the Scripture as before hath saved the labour But that the act of this power was put forth the Church hath acknowledged and your selfe doe while you yeeld the first day consecrated Sabbath CHAP. XXVI Breerwood Pag. 41 42 43. Object BVt you may object if the old Sabaoth vanished and the commandement of God was limited and fixed to that day only then is one of Gods commandements perished Sol. I answere that the generality of that commandement to keepe a Sabaoth wherein God might be honoured was morall But the speciality of it namely to keepe 1 one day of seven 2 the seventh 3 one whole day 4 with precise vacancy from all worke were meerely ceremoniall the specialitie then of the commandements are vanished But for the generality of it it
nothing for are not one day in a yeere yeerely certaine dayes and so of the rest and if that some shall say they are enough though others speake against it who shal tel which of these two sides sides with the truth when what is enough you hold God hath not particularly determined yea but Gomarus saith that what dayes are sufficient may be gathered out of the precept of the Sabbath namely that they be either not more seldome or else a little more oft than the Sabbaths of the Israelites as the indulgence of God in giving that precept sheweth For when the Lord for his clemency sake tooke one of seven onely to his worship for the Israelites men of a stiffe-necke and pressed with the heavy yoke of feasts and other ceremonies how shall more seldome suffice among Christians that are free from that yoke and burden Very good Can any looke on this without griefe and laughter If out of the precept you must gather your sufficient dayes why will you not take the dayes God hath in precept warranted for sufficient and sufficiently blessed one of seven the seventh If this your sufficiency must be gathered from the precept and that too as you gather that they bee more to us than were to Iewes then we are to have two Sabbaths a weeke at the least and the Church erred that Anathematized the keepers of Saturday in the time of the Gospell and still erreth that never saw this yet much lesse observed it Or if you say no they must not be Sabbaths how then gather you this sufficiency of the dayes out of the fourth Commandement which concerneth the Sabbath and not halfe holidaies and other feasts and if the Iewes were yoked with observation of feasts therfore Gods clemency would they should keep but the seventh day What an insupportable yoke doe you lay upon Christians that must as you say keepe more than one of seven or else they keepe not a sufficient number all the Iewish feasts would hardly arise to the number that two in a weeke constantly doe amount to and what interfearing is here One of the seven daies of the weeke in perpetuall revolution is not necessarily to be observed by force of the fourth Commandement And yet fewer than one a weeke cannot be sufficient and that by vertue of the fourth Commandement What would you have more than one a weeke by vertue of the Commandement and therefore you say one is not necessary Or is that which is onely sufficient not necessary Why then take that which is insufficient and let that be yet necessary even one when you will and more when you will now this day now that you may do them all a favour to take them over by turnes Thus farre for Gomarus in this thing Secondly that one whole day be kept holy and no lesse is morall and not ceremoniall you yeelde that the commandement for a Sabbath is morall now God never mentioned lesse than a day saying Remember thou keepe holy the Sabbath day the distinction also of time by the Lord of time cleareth this for the whole weeke is divided into seven daies and every of those dayes consisteth of 24. houres David in his Psalme for the Sabbath day b Psal 92. title with verse 2. describeth the time thus It is good to shew forth thy loving kindnesse in the morning and thy faithfulnesse every night meaning every Sabbath day morning and night as the title sheweth The apparition of our Saviour at the night of the day of his Resurrection in the midst of the Disciples assembled c Ioh 20. 19. Profunda jam nocte it being now very late at night saith Areâ—ius proveth that the night following of the day of Sabbath take here day for the day-light betweene sunne and sunne is of the Sabbath and lastly the celebration of the Lords day by Paul at Troas in Act. 20. 7. out of which saith Mr. Perkins I note two things First that the night mentioned there was a part of the seventh day of Pauls abode at Troas for if it were not so then he had staied at least a night longer and so more than seven dayes because he should have staied part of another day Secondly that this night was part of the Sabbath which they then kept For the Apostles keepe it in manner of a Sabbath in the exercises of piety and divine worship Answer This also suffereth just exception both in it selfe and in reference to the matter in hand it bindeth you yeeld because Gods command bindeth to obey the Churches just constitutions Consider it is Gods Command that bindeth and not the Churches but as it is Gods Now Gods Command bindeth equally and to despise Christ and despise him in his Apostles in as much as he saith He that despiseth you despiseth me is alike sinfull or what if it binde not equally to take your owne words if it bind enough to make the transgressor a sinner before God For this was never questioned whether the Master or Servant were the greater sinner in the servants working on the Sabbath Againe it bindeth equally by your owne doctrine because you say in pag. 43. lib. 1. it is of the Church guided by the Spirit of God unlesse you will say that the doctrine of the New Testament preached and written by men with the Holy Ghost sent downe from Heaven is of lesse binding power than the Ten Commandements delivered on Mount Sinai which runneth against not onely all Christian religion but also those Texts in speciall Heb. 2. 2 3. 12. CHAP. XXVIII Breerwood Pag. 43 44 45. BVt if you aske me how farre doth that constitution of the Church oblige the conscience I answere you as farre as it doth command you will desire no more further it cannot It cannot oblige farther than it doth ordaine it cannot bind the conscience for guiltinesse further than it doth for obedience because all guiltinesse both presuppose disobedience now that the Church ordained solemne assemblies of Christians to bee celebrated that day to the honour of God and in them the invocation of Gods holy name thankes-giving hearing of the holy Scriptures and receiving of the Sacraments is not denied It is out of question all antiquity affordeth plentifull remembrance of it But that it injoyneth that severe and exact vacation from all workes on the Lords day which the commandement of God required in the Iewes Sabaoth you will never prove It relisheth too much of the Iewish Ceremonies to be proved by Christian divinity for this is no proofe of it that the Lords day is succeeded in place of the Sabaoth or as some Divines tearme it as the heyre of the Sabaoth It is I say no proofe at all except it were established by the same authority and the observance of it charged with the same strictnesse of commandement for if it succeed the Sabaoth in place must it therefore succeed in equall precisenesse of observation So if the Pope succeedeth Peter in place
Saviours ascension Gods people hath alwayes in all ages without any gaine-saying used to come together ken of which was the point of the Apostles doctrine I especially remembred you of That God I say which commanded and that doctrine which instructed servants to disobey their Masters and by depriving them of their service caused their hindrance The Apostle knew full well this was not the way to propagate the Gospell and enlarge the kingdome of Christ he knew it was Christian meekenes and obedience and humility and patience that must doe it and therefore hee commandeth Christian servants to give their masters all honour to obey them in all things and to please them in al things that so their masters seeing them more serviceable and profitable servants and withall more vertuous than others were might sooner be drawne to like of the religion that made them such whereas the contrary would have bin manifestly a scandall and grievous impeachment to the propagation of the Gospell and defamed it for a doctrine of contumacy and disobedience and for a seminary as it were of disturbance and sedition of families and common-wealths And not onely alienated the affections of masters from their Christian servants but inflamed all men with indignation and hatred against the Christian religion and the Professors of it Such therefore evidently is the importance and intendment of the Apostles doctrine as unpartiall men whom prejudice or selfe conceipt leads not away may soone discerne very farre differing from this doctrine of yours Touching which point of the Apostles instruction given to servants for this effectuall and generall obedience you will not reply I hope as some have done that at first indeede it was permitted for the good of the Church lest the increase of it and proceeding of the Gospell should be hindred by offence given to the Gentiles For would that have beene permitted if it had beene unlawfull Or could the Church of God bee increased by the sinnes of men His Church increased by that whereby himselfe was dishonoured Or would the Apostles have permitted men to sinne as now Iesuites do for the good of the Church nay exhorted and commanded to it who had himselfe expresly taught that wee must not doe evill that good may come of it No neither of both can bee because either of both were a staine and derogation to the righteousnesse of God the intention therefore of the Apostles was simple without all trickes of policie to teach servants all exact and entire obedience to their masters touching all workes that belong to the dutie of servants namely that were in themselves honest and lawfull without excepting of any day Answer First here you would prove your Tenet for servants obedience to their masters commands for worke on the Lords day even worke prohibited to bee more agreeable to the Apostles Doctrine than the contrary and to this end you alledge Texts to prove their obedience in al things to all masters at all times and thence conclude the answerablenesse of yours the unanswerablenesse of ours thereunto First object that you bring no proofe of Scripture to confirme this your universall obedience at all times viz. on the Sabbath day though you should have done it especially the doctrine of the Commandement touching cessation of worke lying so fully upon the servant If you reply that there is no exception of time I answer there is exception of obedience to unlawfull commands and such are workes otherwise lawfull enjoyned to bee done on the Sabbath and so we have equivalent exceptions to that of time Your ground therefore which you lay and say it is founded on Apostolike truth namely that Apostles permit servants no point of libertie but command them obedience without exception of master of labour or of time we thus impugne The Apostles Doctrine touching servants obedience doth admit of three limitations by themselves expressed First it must be an obedience in the Lord n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scholia that is according to the will of the Lord in all things in which godlinesse may not be overthrowne in all things provided that we admit of nothing against the Lord. If the masters covenant should crosse the covenant of the servant as he is a man and Christian to his God it is sinfull in the making if such should be made and worse in the keeping and alwayes voide ipso facto The ground of this limitation is this that all authoritie and superioritie is derived from God and subordinate to him therefore the command of an inferior power binds not to obedience when it is contrary to the precept of the superior power as Durand o Durand lib. 2. distinct 39. quaest 5. well noteth That therefore of Gregorie touching wives must bee held touching servants for ever p Sic placeat uxor voluntati conjugis ut non displiceat voluntati conditoris Let the wife so please the will of her husband that she doe not displease the Will of her Creator This limitation excepts the servants labour in servile worke on the Sabbath or Lords day Secondly it must bee an obedience wherein they abide with God in their service that is in the observation of the Commandements of God saith the ordinarie Glosse q Glossa interlin and saith Lyra r 1 Cor. 7. 20 24 Lyra. as farre as pertaines to those things which are not repugnant to the state of Faith thus also your doctrine is plainely condemned for God hath provided by his unchangeable Law that one day in seven the servants shall rest from their labour and with their master attend on God with whom there is neither master nor servant Thirdly yea but the master commands him to worke then otherwise indeede he ought not Nay the Apostles doctrine hath yet a third limitation That they be not the servants of men Vpon which place saith Chrysostome ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost tom 3. in 1 Cor. 7. 23. pag. 362. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. pag. 363. There are bounds set of God to servants and how farre they ought to keepe them this is also ordered by Law and they may not passe over them for when the master enjoyneth none of those things which are displeasing to God and disallowed hee ought to follow and obey but beyond this by no meanes for thus the servant is a free man And if thou yeeld any further although thou were free thou art become a slave This therefore he intimates saying bee yee not the servants of men And not farre after he briefly expounds it thus t Obey not men that command absurd things yea neither yeeld to their owne selves Are not these Commandements of the masters for servile worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd and without place and footing in Gods Word are they not of things displeasing to God These these are the servants limits beyond which if hee passe hee is the servant of men even of mens humours and a very slave because hee
wrongfully for he is to be obedient to his lawfull commands that day and to his unjust corrections for the Lords sake which will breake the heart of any Master and winne him but your course would take away the very practice of religion in the servant for where is religion if the publike worship be gone Nor will this deprive them of their service but make them in higher esteeme as Ioseph was and the famous courtier Daniel for refusing to obey the king decree when Parasites shall bee loathed and cast out Yet if this should not alwaies be the Spirit of glory and of God will rest upon him that suffers in these cases If this bee the blasphemie wee must avoide we all are undone while we are saith Tertullian y let his name be blasphemed in the observation and Tertul. de Idolat ca. 14. not the exorbitation of discipline so long as we are proved not reproved this malediction of preserved discipline is the benediction of Gods Name This would propagate the Gospell as in Daniels case is to be seene and in the case of the three children This is absolute meekenesse obedience humilitie and patience and such servants for their vertue and the profit that commeth to their masters by their faithfull service in the times and seasons due and their unfained respect even when they receive wrong shall carry in the eyes of the vilest high respects and praise but if your course were held that the servant should neglect the assemblies to doe his masters worke on that day we speake of workes unlawfull to be done on the Sabbath and should carry an heart to God while his feete and hands carried him to his masters worke which is all one as if one should sweare with his tongue and thinke to keepe his heart unsworne then where is the solemne worship of God And that gone where is Religion And that gone what vertue And that gone what profitable service Masters that respect but their owne lucre can conne you little thankes for this doctrine Besides this were the scandall and defamation of the Gospell for ever that whereas all Religions teach the followers thereof a time for pietie with all attendance of body and soule for that time this Christian Religion should teach that the servant hath no time at all nor doth God require it of him but the contrary if his master will but bid him worke This can be no seminarie of disturbance or contumacie for he is subject to his masters power for correction so as not to resist in wrongfull sufferings but yours sheweth it manifestly while it leaveth a man in anothers hands against two such principles that when they have beene by tyrannie prest to goe against them rebellion hath ever followed The principles are these First God must bee solemnely and publikely worshipped and that on some times weekly in which hee is to bee attended upon without avocations Secondly that Nature sheweth the preservation of it selfe Now to go about to blot out sense of God religion to keepe men to taskes of insupportable burdens which nature breaketh under while it beares them this is the ready way to overturne all This alienates not masters from their Christian servants let the experience of all ages shew it In this nation the servants that make conscience of the Sabbath are sought after by all sober and wise masters that onely are wise for the world for these are those that will not be night-walkers nor drunkards nor filchers with the like I know none but choose such and greatly affect them and for their fidelity otherwise and industry give them great liberties for Gods worship True I have heard of some of our Gentry that will by no meanes have such a servant especially to waite on their persons or to be their Clerkes but one may easily smell the reason it is not for any matter of Sabbaths labour or rest but first there is a divellish principle amongst them that it is for their reputation to have their men such as will make the servant of their neighbour-Gentleman Answer First that the subjection due to men in respect of obedience to execute their commands extendeth only so farre as it may not diminish the empire of God hath been sufficiently proved but you call for antiquity to beare out the servant in refusing his masters commands of servile worke on the Lords day I shewed you before out of Chrysostome what he taught were the bounds which a servant might not passe namely the commandements of God if the master command ought against them he may by no meanes execute his masters command Tertullian b Tertul. lib. de Idolat c. 17. saith that if a servant doe but by some word helpe the sacrifice he shall be accounted a minister of the sinne of idolatry he speakes of them as attending on their masters and that the place Give to Casar the things that are Caesars binds no subject to keepe the daies consecrated to idoles nor to set up lights at their doores or Laurell branches on their doore posts And then saith further c Ibid. ca. 15. it is well added and to God the things that are Gods Vnto which lay but that which went before in Chapter 14. d Ibid. cap. 14. where hee saith the Ethnickes have every festivall day yeerely once the Christian hath his on the eight day lay these together I say according to the true meaning of that Author and it is cleare that the servant might not for his masters command keepe a day in honour to an idoll nor any way be minister of that sinne nor might he neglect the day consecrated in honour to God for his master Clemens Alexandrinus e Clemens Alex. stromat l. 4. hath these words Discipline is necessary to all sorts of men and vertue since all tend to felicity And after quotation of the texts in Ephes 5. Col. 3. and 4. He concludeth out of these Therefore it is manifest to us what the unitie that is of faith is and is shewed also who is perfect wherefore the servant and the woman shall professe philosophy be any against it and exceedingly resisting although punishment hang â—ver their heads from their masters and husbands The free man also though the tyrant threaten death to him though he be led to judgement and drawne to utmost torments and runne the hazzard of all his goods and fortunes shall by no meanes abstaine from piety and the true worship of God nor shall ever dissent from it the woman likewise which dwelleth with an evill husband and the sonne if he have an evill father or the servant that hath an evill master pursuing vertue with a valiant and generous mind But as it is comely and honest for the man to dye both for vertue and for liberty and for himselfe so also is it for the woman for this is not proper to the nature of males but of good folkes Therefore both old and young both woman and servant
Those that hold against the antiquity of the Commandement of the Sabbath that it was not given to Adam yet give no such interpretation of those words God sanctified the seventh day Not Master Broad not Doctor Prideaâ—x not Gomarus not Tostatus and Pererius nor any that I have met withall but they make it an institution by anticipation of which afterwards your selfe perceived it was too bold an assertion to say that the ever blessed Creator laid downe a Law for himself with apromise of blessednesse annexed and therefore confesse that both Gods resting and sanctifying of that day were exemplary to men though you would not they should bee obligatory till the commandement in Sin and Sinai But what then have you done If the Sabbath bee instituted in Paradise as you acknowledge from that place in Gen. 2. and this be exemplary to men as likewise you confesse how can it bee lesse than obligatory to men though it bee not delivered in a forme of words expresly mandatory Gods action which he would have exemplary cannot be lesse than obligatory Secondly but you say this sanctification might be in destination ordained then to holines but not to be applied till the time of the Law Was it ordained then to holinesse It was not then at mans liberty to spend it to other imployment than that to which it was ordained Gods preparation of a time to sanctification 2000. yeares before it should be sanctified is without example intimation in any Text or solid reason Had he ordained it then to holinesse What God hath sanctified why call you it common or how can you thinke that Adam and the Patriarchs would make it common The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say you signifieth a preparation as well as an actuall application to holinesse I could tell you that the word is used both in way of praise and dispraise as Rabbi David Kinchi observeth is it therefore to bee taken in dispraise here But to close with you the word signifieth to prepare apply it now to the seventh day and it noteth that God blessed and prepared the seventh day above other daies of the weeke to bee set apart to rest and the memory of the great worke of the Creation that so piety and religion for ever among posterity Gentiles aswell as Iewes might be nourished Had this beene driven out of use among the Holy Seed as it was among the Gentiles Satan had soone thrust on them also as hee did on the Gentiles the fiction of the worlds eternity and had blowne away as all memory of the Creation so also all faith and true piety out of the minds of men Now such a preparation which is the actuall separation of a thing to use is not of destination but present readinesse and such is the preparation this word signifieth as may bee seene in Rabbi Mardochai Nathans concordance When this word concernes holinesse for sometimes it signifieth preparation in generall as in Micah 3. 5. to prepare warre it signifieth to make holy Lev. 21. 23. to declare holinesse Ezek. 39. 27. to set a part to an holy use Ioel 1. 14. to command that it bee sanctified Exod. 13. 2. But to destinate aforehand without present and actuall separation of the thing so soone as it doth exist and is capable of that to which it is separated which must needs be your meaning hath no warrant of Scripture or Author that I know of For those places in Exo. 19. 10. Iosh 3. 5. and 7. 13. As they all meane by sanctifying to sanctifie by command that they bee sanctified so they speake not of a Destination of them to sanctity or a preparation without actuall application to holinesse but a present sanctifying themselves that day that they might be the fitter for attendance on the Lord it is not read thus in Exo. 19. 10 11. Sanctifie them against the third day but sanctifie them to day and to morrow and be ready against the third day So true is it also of the Sabbath sanctifie this Sabbath and the next Sabbath and every Sabbath It is senselesse to talke of a preparatory sanctification without application that were to separate to holines and yet to let it lye common Kades in Galilee Ioh. 20. was sanctified that is separated for a City of refuge was it only destinated and not actually set apart to that use Besides all those sanctifications are of persons not of times was there ever a set time sanctified and the time not separated to sanctity actually But what do I fighting with suppositions you say it might so signifie not it doth so How many interpreters ancient and moderne do say it doth signifie to command that it bee sanctified Thirdly you go on to a third evasion and say it might be a command and institution by anticipation shewing why not when God instituted the Sabbath That cannot be because Moses makes an Historicall narration of the creation according to seven daies time and in every day distinguisheth it by its proper worke and comming to the seventh he saith that was Gods resting day which was not inferiour to any of the sixe because God wrought no eminent worke of Creation thereon but extolled above them because it was not a day of empty rest but inriched above the other and advanced by Gods blessing and sanctifying of it that is he ordained it a time of greater and more holy workes and crowned those workes with richer fruit Esa 58. 14. and did chuse it above the rest to an holy use And that hee then sanctified that day both the connexion of the words sheweth and the words of the fouâ—th commandement in sixe daies hee made all hee rested the seventh and therefore blessed it This Anticipation never came into any mans mind who was not first anticipated with some prejudice about the observation of the Lords day the Iewes never dreamt of it and in the new Testament no such thing is taught or intimated The Authors of that opinion yeeld it is probable that the seventh day was observed froÌ„ the beginning Zuar de dieb festis Moreover there can be produced out of Scripture no example of such an Anticipation there is an Anticipation of the names of some places with the like but not an anticipation of an institution Besides the perfection of the creation on that day is twice joyned with the Sanctification of it in the same manner and phrase in which the creation both of man and of other living Creatures is joyned with the blessing of them Gen. 2. 2 3. with Gen. 1. 21 22 27 28. The new Testament confirmes our Text which teacheth that the people of God partake in the Old Testament of d Heb. 4. 3 4 5 6 7 8 9. a twofold rest in this life the rest of the Sabbath and the rest in Canaan but David speaking in the 45. Psal of a rest speaketh not of the Sabbath rest for that was from the beginning of the world nor of that in Canaan for that
Disciples appearing to them through forty dayes space and speaking the things that concerned the Kingdome of God and fully instructing them and teaching profound Theologie not so much with words as with the efficacie of the Spirit He so rested from both workes that hee ceased not yet to teach men and instruct them in the true worship The time would faile me to tell of our English worthies famous Westerne Lights that teach all this Truth as Willet Perkins Greenham Babington Bownd Gibbens Dod Scharpy Esty Williams with many more Behold what a cloude of witnesses doe compasse us about For further confirmation consider that place in Exod. 16. For first before all mention of Moses Law concerning the Sabbath it is storied that the People gathered on the sixt day twice as much bread two Omers for one man which Vers 22. 23. thing was observed by the Rulers of the Congregation who came and told Moses of it To what end was this but that they might apply themselves wholy to the observation of the Sabbath the day following Secondly the very phrase and words of Moses in giving admonition about the Sabbath in vers 23 is such as clearly sheweth that Moses spake not of the Sabbath as some new thing unheard of but cals to minde the ancient sanctimonie of that day which they had beene compelled to neglect of late in Egypt through Phâ—raohs cruell taske-masters This is that which the Lord hath said Tomorrow is the rest of the holy Sabbath unto the Lord. Thirdly the very command of Moses appointing them for after times to gather twice as much every sixth day as they did other dayes and giving this reason on the seventh day which is the Sabbath in it there shall bee none Vers 26. 29. sheweth that Moses himselfe was mindefull of the Law of the Sabbath delivered from Adam to the Fathers Out of this Text then it is evident that the Sabbath was from the beginning The third Section answered Vnto the Argument of Master Byfield for the mortalitie of the Sabbath taken from the manner of giving this Law by lively voyce on Sinai and by divine ingraving in Tables of stone by the finger of God and therefore differenced by the Lord from a ceremoniall Law which were all given mediately by Moses and from Gods owne testimonie by Moses that it is one of the Tenne words or Tenne Commandements you make here such an answer as doth not once come neare the force of the argument It became say you one of the Tenne perpetuall words then when it was given on Mount Sinai for the morall part perpetuall Thou shalt sanctifie the Sabbath for the ceremoniall part not perpetuall Thou shalt sanctifie the seventh day for the Sabbath If it became so because ingraven by the finger of God in Tables of stone then that part thou shalt sanctifie the seventh day for Sabbath is so because so ingraven If it became so but then that sufficeth us that have lived ever since and those that shall arise after us to the end of the world But this that you affirme that then when it was delivered on Sinai it became one of the perpetuall words hath no warrant in Scripture alledge the place nor in reason for as the other nine Commandements became not then first perpetuall though then first delivered in forme of lawes no more did this Were they perpetuall because written in Tables of stone and not rather because perpetuall so written This also is strange that you say that the morall part of the commandement Thou shalt sanctifie the Sabbath as you will have it became but then on Sinaia perpetuall word Was not obliging from the beginning and written in the heart that there should bee a vacant time for the worship of God If you deny it See your owne confession in pag. 24. of the Treatise The fourth Section answered That place in the fifty sixth Chapter of Esay vers 4 5. Vers 2. affords a strong argument against you for there the Christian Sabbath is prophesied of as that which every mortall man every sonne of Adam that would bee blessed must keepe in obedience to God It is therefore an ordinance of God charged in the fourth Commandement and no Command of men The strangers and Eunuchs there spoken of were not such as became proselytes under the law but Christians under the Gospell You object that the priviledge of Sonnes and Daughters was not tendered to strangers and so Master Byfield mistooke the Text. This is but a cavill the intent of the Prophet is to shew that the legall rules about strangers and Eunuchs shall not in Christs Kingdome where they are abolished hinder their election and choise into the number of his people but any of all sorts are accepted with God that thus take hold of his Covenant The Prophet expresly pronounceth them blessed v. 2. therefore it can be no wresting of the Text to say the stranger shall be a Sonne and the Eunuch made joyfull in the house of prayer nay if you take the Promise applyed in v. 5. to the Eunuchs exclusively shutting out the stranger how doth it answer so well the strangers objection who said The Lord hath utterly separated me from his people vers 3. You object further that the burnt offerings and sacrifices mentioned in vers 7. have no place in the New Testament therefore the Text must bee understood of the time of the Old Testament You might as well say that that place in Malach. 1. 11. is not spoken of the New Testament though it bee said Gods Name shall bee great among the Gentiles from the rising of the Sunne to the going downe thereof Because it is added In every place incense shall be offered and a pure offering Christians have their burnt offerings and sacrifices Rom. 12. 1. Heb. 13. But you say that then all the chapter must be understood in a mysticall sense and so of a mysticall Sabbath This consequence is utterly infirme as may be seene by that Text in Malachi forecited and that conceit of a mysticall Sabboth cannot have place here for these are made distinct to keepe the Sabbath from polluting it and to keepe the hand from doing any evill verse 2. To speake fully there is no one word in Scripture that speaketh of a mysticall Sabbath for what is spoken of a * Heb. 4. Spirituall Sabbatisme concernes our rest in Heaven and not a Spirituall Sabbath on earth and to say that servile workes condemned in the fourth Commandement are no other than sinnes or sinnes at all is nothing but an Allegoricall sporting with Gods Word for sinnes are not unlawfull on the Sabbath onely but alwayes and in all places nor doth the fourth Commandement intend to give a prohibition of all sinnes though it is true that in some sense sinnes receive an high aggravation when they are committed on so holy a day Esai 58. 4. Now how this mysticall and spirituall Sabbath of yours should serve to this
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 coactâ— 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. slâ—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