Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	day_n	rest_n	sabbath_n	16,566	5	10.2403	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85382	The apologist condemned: or, A vindication of the Thirty queries (together with their author) concerning the power of the civil magistrate in matters of religion. By way of answer to a scurrilous pamphlet, published (as it seems) by some poposalist, under the mock-title of An apologie for Mr John Goodwin. Together with a brief touch upon another pamphlet, intituled, Mr J. Goodwin's queries questioned. By the author of the said Thirty queries.	Goodwin, John, 1594?-1665.	1653 (1653)	Wing G1148; Thomason E691_16; ESTC R202305	21,381	34

made nor intimated between the Power given to the Master or Magistrate over their children servants strangers c. and that given them over their CATTEL 3. If there were any Injunction intended by God in this Commandment to be layd upon the Magistrate to compel those under his Jurisdiction unto the outward or publique means of Gods Worship doubtless such an Injunction should rather respect and be extended unto the generality of his own people and native Subjects then Strangers only Whereas here is not the least mention or intimation of any other person that can with any colour be pretended to be made obnoxious to the imaginary compulsive Power of the Magistrate but the STRANGER only 4. One main end of the Institution and gift of the Sabbath by God was that such persons especially who were under such a Power and Authority of others by which they might be and ordinarily were compelled to labour work and pains-taking as children and servants together with laboring cattel might have a seasonable and competent rest and refreshing from their accustomed labour This is evident from several places Six days shalt thou do thy work and on the seventh day thou shalt rest THAT thine OX and thine Ass may rest and the son of thine handmaid and the stranger may be refreshed k So again But the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work thou nor thy son nor thy daughter nor thy man-servant nor thy maid-servant nor thine OX nor thine Ass nor any of thy Cattel nor thy stranger that is within thy gates THAT THY MAN-SERVANT AND THY MAID-SERVANT MAY REST AS WELL AR THOU And remember that thou wast a servant in the Land of Egypt l c. This last clause and remember that thou wast a servant c. added by way of motive and enforcement of obedience unto the preceding Commandment from those to whom it was more peculiarly given as viz. Parents and Masters plainly sheweth that God in this Commandment did in a very signal and special manner aim at and intend the ease comfort and refreshing of those who otherwise were subject and in danger to have been over-wrought surcharged and oppressed with labour by others Now then if it shall be supposed that these Parents or Masters who have the Command of their childrens and servants labours all the week besides are either impowered but especially enjoyned by God in this Commandment to compel or force them against their wills by stripes or otherwise to the outward means of Divine Worship he should give them a Commission nay lay an Injunction upon them to make the day intended by him for the comfort rest and refreshing of these children and servants a day of greater sorrow trouble and discomfort unto them as the case might be and was frequently not unlike to be then any or all the days of the week besides and so should plainly prevaricate with one of his chief intentions in the Command and be divided in himself 5. If the Magistrate be impowered or enjoyned by the Commandment before us to compel either by fines imprisonment or the like strangers or others to the external Worship of God then in case that Worship whereunto he is supposed to be impowered or enjoyned to compel them be in the Judgment and Conscience of him that is compelled superstitious idolatrous or unlawful then the Magistrate hath not simply a Power but a Command layd upon him by God to force men and particularly strangers to pollute their Consciences or at best to play the hypocrites by drawing near unto God with their lips whilest their hearts are far from him 6. And lastly If the Magistrate hath a Power or Command from God to compel strangers or others by the means aforesaid to the outward Worship of God then must he be supposed to be anointed by God with an infallible spirit of discerning which is the true Worship of God and instituted by himself Otherwise God must be supposed not only to give a Commission unto but even to lay an Injunction upon the blind to lead yea to hale and drag the blind and not only so but as the case may be and is like to be very frequently to lay an Injunction upon the blind to lead hale pull and drag even the seeing themselves which is a much more unnatural absurdity then the other These things with some others which I shall not trouble either my self or Reader to mention at present considered make it a thing very apparant unto me that that which led my Anti-querist out of the way of the mind of God in the fourth Commandment was partly his pre-conceived opinion of the Magistrates Power in matters of Religion together with his inability where to find a more plausible or colourable ground for it in all the Scripture partly his non-advertency that the external or bodily rest from labour is the only literal and express end of God in this Commandment however this literal rest was typical pointing at both those rests spoken of Heb. 4. 9 10 11. partly also the tenor and carriage of the Commandment it self expresly calculated according to the exigency of such an end For the reason why this Commandment was delivered by God in this tenor or form of words in it thou shalt not do any work thou nor thy son nor thy daughter thy man-servant nor thy maid-servant nor thy cattel nor thy stranger c. rather then in this No person whatsoever bond or free young or old stranger or home-born no Ox or Ass whatsoever or the like shall do any work the reason I say why God used the former tenor of words in drawing up this Commandment was to intimate that the Rest of the Sabbath was not like to be violated or the Commandment it self broken but by the covetousness cruelty or oppression of Parents and Masters and such who had power to exact and require labour and work from others whether persons as children servants and strangers or other creatures as OX Ass or the like As the Apostle saith The Law was not made i.e. was not so much made for a righteous man meaning for such a man who is under no likelyhood of sinning but for the lawless and disobedient m c. i. e. for such who without the bar of the Law and the punishment therein threatened were or would be very propense and apt to do wickedly c. upon a like account we may very reasonably conceive and say that the Law of the Rest of the Sabbath was not so much made for children or servants or Oxen or Asses because there is so little propensity in these to work or labour when they are not necessitated unto it by their Superiors in as much as they are no gainers by thir labours but losers rather but for Heads of Families Masters of Servants Parents of Children Owners of laboring Cattel c. who by reason of those covetous and hard dispositions which are

so incident unto men that have the opportunity of inriching themselves by the labour of others were likely to transgress in this kind Or in case there should be found any disposition in a child or servant man or maid and there is the same reason of the stranger to work on the Sabbath day without being compel'd unto it by their Parents or Masters this disposition is sufficiently reproved or restrained by God partly in his restraining their Masters and Parents themselves from working partly by restraining them from imposing any burthen of labour upon them on this day These two particulars are sufficient to inform them that his will and mind is that they should rest from labour on the Sabbath day So that when God in the Commandment turns himself so particularly unto Parents and Masters charging them they shall not do any work they nor their children nor their servants of the one sex or the other his meaning is not that they should compel them to keep the Sabbath which is my Anti-querists notion but that they take heed that they compel them not to break it viz. by imposing any servile work or labour upon them on this day Thy children thy servants shall do no work i. e. they shall not be employed or required or constrained by thee to work on the seventh day This to be the meaning of God is yet more evident from hence viz. that the same Charge or Injunction is layd upon the Parent or Master in reference to his Cattel which is layd upon him in respect of his Children or Servants In it thou shalt not do any work Thou nor thy son nor thy daughter thy man-servant nor thy maid-servant nor thy CATTEL Now sure enough it is that men are not commanded to compel or force their Cattel to keep the Sabbath day but only not to compel them to labour on this day which is their breaking of it But as touching the work or interposure of the Magistrate in one kind or other as such about the observation of the Sabbath here is altissimum profundissimum silentium most perfect and profound silence from the one end of the Heaven of this Commandment unto the other To conclude whereas the Anti-querist informeth his Reader that my 18. 19. 20. 21. 22. 23. 24. 25. Queries concern only the Ordination of Ministers which he well saith is nothing to the Question about the Magistrates Power the truth is that to my best remembrance the Ordination of Ministers was not so much as once in all my thoughts whilest I was drawing up the said Queries nor do any of them concern the Ordination of Ministers in the least Or if the Gentleman will needs by an Acyrology term the subject of those Queries the Ordination of Ministers then I must crave leave to inform him that although the said Queries do not concern the Question of the Magistrates Power about matters of Religion in the general yet do they mainly concern a particular branch of that Power which is asserted unto him about such matters in the Ministers Proposals as the Reader if he judgeth it worth his time to compare the one with the other will readily find But by the sence of this Anti-querist and the Apologist touching the interposure of the Magistrates Power in matters of Religion it appeareth sufficiently that if the Land had a Phalaris King over it there would be found more then one Perillus to make him brazen Bulls for the tormenting of such Christians who are either too weak or too wise to swim down the stream of a State Religion or to call men Rabbi ERRATA Page 11. line 1. for Wirship read Worship Pag. 13. l. 30. for Nye r. nigh FINIS a Mat. 26. 61. a Mat. 6. ●3 If therfore the light which is in thee be darkness how great is that darkness a Hic ut utini haec est suae aditum patefaceret Cunctarum haeres● ων blasphem as i● sectabatur b John 7. 19. c Deut. 4. 5 6. 7 c. d Deut 4 2. e Deut. 12. 32. f In duas enim partes quibus tota continetur justicia legem suam sic divisit Deus ut priorem religionis officiis quae peculialiter ad numinis sui cultum pertinent alteram officiis charitatis quae in homines respiciunt assignaverit Calv. Inst. l. 2. c. 8. §. 11. g Prima tabula est quae circa Deum absque ullo medio versatur Altera vero ad proximum dirigitur P. Martyr Loc. Com. Class. 2. c. 3. §. 21. h Si cogites de dilectione Dei proximi prima tabula dilectionem Dei altera dilectionem proximi requirit Musc. Loc. in Praecept Octav. Et paulo post Prima tabula quid Deo altera quid proximo debeamus praescribit i Nec in primâ tabulâ continentur mandata de officio nostroerga nos proximum sed erga Deum Rivet Explicat Decalogi p. 109. Secunda tabula continet sex alia praecepta quae nos erudiunt de iis quae proximo debemus ut prioris praecepta nos direxerunt ad ea quibus specialiter immediate Deo sumus astricti Idem p. 170. k Exod. 23. 12. l Deut 5 14 15 m 1 Tim. 1. 9.