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
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
purpose which we intend I know not they are words of a disjoynted minde The fifth Section answered Concerning the authoritie that translated the Sabbath you say it is certaine that the translation thereof was actually and immediatly prescribed by the Church Deale ingenuously and shew me where if in Scripture then I answer that it was not immediatly prescribed by the Church for the Apostles were not Authors of the institution but Ministers of Christ and pen-men of the holy Ghost If in Ecclesiasticall writers I answer they all referre us to the Apostles and the Scriptures This opinion therefore is so farre from certaine that it is certainely false You say againe that certainely Christ never gave his Apostles particular charge of Instituting a new Sabbath either while hee conversed with them on Earth or afterwards by Revelation How know you this The Apostles delivered many things that the Evangelists did not set downe nor themselves expresly say they received them from the Lords mouth that they concealed Christs Command from the Church that is this particular expression in so many words that Christ commanded it this makes to prove it was given them in charge by Christ for else whē the Apostles enjoyned it they would have said of that their injunction as of other things x 1 Cor. 7. 6. 12. 25. We speake this by permission not by commandement wee have no commandement of the Lord but wee speake our judgement Herein speake wee not the Lord. This institution then to use your owne language of a new day of solemnitie in stead of the old Sabbath was of the exigence and necessitie of the Apostles commission not of the libertie The Apostles did nothing in ordering the Church but from Ioh 14. 26. and by Christ either by precept or by example or by divine inspiration It is out of question they had speciall warrant from Christ in expresse charge when you compare together their precept and practice with those two Texts Math. 28. 20. Act. 1. The first enjoyning the Apostles to teach what hee commanded and to teach and baptize in which ordinances teaching such things he would bee with them to the worlds end The latter declaring that Christ spake the things pertaining to the kingdome of God to his disciples in those fortie dayes before his assension For all that you say therefore it is certaine the Sabbath was translated by the same authoritie that first commanded it The Sixt Section answered First concerning that place in Matth. 24. 20. first you affirme that it is understood by all Divines of the old Sabbath by all the ancient without exception by all the latter for ought you know Could you know the judgement of the Ancients to be such because they held that there was a transgression of a law in hasting their flight on the Sabbath Did they hold thinke you that the fourth Commandement was in force then for the sanctifying of the Iewes Sabbath Or was there any other than the fourth Commandement which could bee transgressed by flight on the Sabbath Hierome saith That our Saviour bid them pray that their flight might not be in the winter nor on the Sabbath day because in the one the extremity of cold forbids to goe to the wildernesse and to lie hid in mountaines and desarts in the other there is either the transgression of the Law if they be willing to flie or imminent death if they abide Thus runneth also the ordinarie glosse and what a vaine boast is this concerning the judgement of the Ancients when they all almost give no other interpretation of that Text than what is Allegoricall as Origen Austine and others Many later Divines by Sabbath understand all inconveniences of flight caused by the necessary and enjoyned attendance on Gods worship This little favoureth your opinion and most understand the place of the Christian Sabbath And that this is the proper sense of the place will bee manifest to him that observeth three things First the persons to whom these words were spoken viz. to the Disciples privately and apart on the Mount of Olives vers 3. Secondly the time immediately before his death hee spake of that which should fall out fortie yeeres after Thirdly the intent of our Saviour which was to shew the great evils should then come to passe and the miserable exigents the enemies should put them to Now if it be not spoken of the Christian Sabbath what force could there bee in our Saviours speech saying pray that your flight bee not on the Sabbath who hereby intended to signifie that it should bee a singular griefe to them to flie on that day If the Sabbath had not beene in force what vexation had it beene to the Disciples to flie on that day more than any other nay it had beene an argument of comfort and our Saviour might have shewed them then that it was a singular mercie of God to them in such straites that now they were ridde of the obligation to the Sabbath and so might flie on that day as well as any of the rest otherwise they had more neede to have prayed for knowledge to see their libertie in Christ than to pray that they might not flie on such a Sabbath as should binde them but onely in their owne conceit Christ in this place acknowledgeth this day as His for it is manifest that this flight happened about forty yeares after when the Iewish Sabbath was gone As therefore when God gave to the people the Law of the Sabbath on Mount Sinai He said Remember the Sabbath day to keepe it Holy so the Lord Iesus in the Mount of Olives commands that they should studiously remember even in their Prayers the Christian Sabbath many yeeres before lest when the calamity came its holy rest should bee intercepted with the noyse of warlike tumults and with a tumultuary slight Secondly you say that to flie farre off on the Lords day in case of necessitie was never held unlawfull but on that Sabbath it was If it were not unlawfull to flie on the Lords day in such cases doth that make that it is not inconvenient and a griefe to a Christian heart to bee forced that day to forgoe the worship of God and misse the Lord in his ordinances and to taste that day of his heavie wrath in which he expects and uses to taste of his comforting and satiating blessings It was not unlawfull to flie in the winter yet it was needfull to pray that this flight might not then be and was it ever unlawfull in case of danger to flie on the Sabbath Have you forgot all while you eagerly pursue your owne phantasie The Iewes hold that being set upon by Theeves or enemies it was lawfull to flie that day as Rabbi Thanchuma teacheth in Ilmedenu 83. 4. the old rule amongst them is knowne to all Perill of life driveth away the Sabbath and as well knowne is their practice in the Maccabees The Sabbath-dayes journey was not an allowance in case of
so to inferiors in 1 Pet. 2. p. 737. Secondly good masters not onely license but teach their servants to keepe Gods Sabbath and worship him Commandement 4. Gen. 18. 19. in 1 Pet. 2. p. 736. Thirdly masters doe not onely wickedly in restraining their servants from the meanes of their salvation or comfort but doe foolishly also in hindering them of that meanes that should make them good servants in 1 Pet. 2. p. 725. Fourthly they may not make their servants breake Gods Sabbath to satisfie their wils in Col. 3. 23. p. 130. In these Aphorismes that faithfull servant of Iesus Christ being dead yet speaketh unto which let me adde a word or two that thou mightest on all hands be leftready to duty in this behalfe Remember if thou be a servant that in workes of holinesse mercy and necessitie the masters power is to be obeyed in subjection to his commands for in those is he under God for God and over thee Then it is thy praise to follow Isa 41. 2. him in the lawfull use of his power at his foote Lastly the well-ordered houshold of that worthily praised Centurion should be the platforme for families that intend their welbeing When hee bad his servant goe he went and come he came and doe this and he did it if thou bee a master and hadst such servants wouldest thou couldest thou serve Ier. 43. 9. thy selfe of them I am perswaded there is not the most covetous and prophane Atheist but hee hath so much sense of a deitie and so much conscience yeelding and heart giving and relenting that he would sometimes in a moode proclayme to his houshold the Lords libertie Is it so indeede my prayer shall bee for thee that of this deede thou mayest never repent and pollute Gods Name with those wretched Israelites lest it should hasten desolation on thy house and name thy repentance may bee farre better bestowed upon the remainder of other sinnes against other the Holy Lawes of God To which worke I leave thee and all others that know that Repentance towards God and Faith towards the Lord Iesus is that which summeth up Christianitie among those that follow the Truth in Love the Lord answere us all with strength in our soules that alwayes we may labor fervently one for another in prayers that wee may stand perfect and compleat in all the will of God So prayeth Yours in the Lord RICHARD BYFIELD THE CONTENTS OF THE BOOKE THE PREFACE THE Preface of this Confutation sheweth The illiteratenesse and vanitie of the Title pag. 1 2 3. The abusiue application of holy Texts to such a Treatise p. 4. The state of the Question opposed by Mr. Breerewood pag. 5. CHAP. I. The first Chapter deliuers The plaine sense of the words of the fourth Commandement which concerne the persons to whom it is giuen page 6. Seuen reasons from the Commandement it selfe to auouch that exposition page 7. 8. Two texts in the old Testament to confirme it viz. Ier. 17. 20. Exod. 34. 21. page 9. The Infirmenesse of Mr. Breerwoods Collection page 9 10. An argument taken out of Gal. 5. 3. to prooue our exposition pag. 10. A grosse absurditie and wicked against the soules of inferiours arising from the contrary doctrine of our aduersary page 10. The singularitie and Noueltie of this opinion page 10. CHAP. II. Containeth Two things that make Precepts parallel and equally obliging page 11 12. A distinction to cleare this page 12. Another argument to prooue that the fourth Commandement is giuen to seruants taken out of the Rom. 3. 19. Many arguments to prooue that the stranger-Moabite eating the Passeouer sinned though he were inuited page 13 14. Instances proouing that a commandement in forme of words giuen of and not to one may yet be sinned against by him of whom it is so giuen page 13 14. A retortion of M. Breerwoods argument page 14 15. CHAP. III. Sheweth The weakenesse of that instance of the Precept of a Prince applyed to confirme his exposition page 15. The greatnesse of the Seruants sinne that neglects attendance on Christ vpon the Sabbath vnder the similitude of a Prince gathered out of Aquinas page 16. How commandements that are priuiledges binde the priuiledged and therefore if the commandement were of seruants and not to them yet it obligeth them page 16 17. A further proofe that the fourth Commandement is giuen to Seruants also page 17 18. CHAP. IIII. Prooueth that the fourth Commandement is giuen to Children out of Lev. 23. 3. and 19 3. and therefore to Seruants page 19 20. CHAP. V. Sheweth Our Aduersaries vnsound Reasoning from the Text in Deut. 5. page 22 23. The meaning of that text page 23. Many passages in his vnfolding the place in Deut. 5. lyable to just exceptions page 24 25 26 27. CHAP. VI. Deliuereth The difference betweene the Oxes and the Seruants subjection to the fourth Commandement page 28. Two arguments drawne thence to prooue that the Commandement obligeth Seruants page 28 29. Further proofes hereof page 29 30. A Rule to know when Precepts that are alike for forme of words yet doe not oblige alike page 30. CHAP. VII Sheweth That the Seruant working on the Sabbath at his Masters commandement sinneth though the wrought Oxe sinne not p. 31 32. The Horridnesse of that position that the Seruant and the Oxe or Asse are alike subject to their Masters page 32 33. Three Rules that guide Subjects in obedience to their Superiours page 33 34. CHAP. VIII Deliuereth the examination of our Aduersaries explication of that distinction of the matter and forme of sinne page 35 36. The Infirmenesse of his Reasoning from thence page 36. CHAP. IX Sheweth further What clause of the Commandement bindeth seruants as seruants page 37 38. Another argument drawne from the Texts Exod. 20. 1 20 21. and 35. 1 2. page 38. The exposition of the Commandement by Thomas Aquinas page 38 39 40. CHAP. X. Sheweth the weakenesse of the aduersaries reason taken from the wisedome and equitie of God page 41 42. Diuers vnsound passages let fall in laying down that Reason pag. 42. In speciall the falsehood of this that the Seruants are voide of power and libertie to obey Gods Commandement on the Sabbath if their Master bid them worke page 42 43. CHAP. XI Cleareth our Doctrine from vnjust aspersions and prooueth that it occasioneth No Disobedience to Masters page 44 45. No hard vsage to the Seruant page 45 46. No breach of the Law of Nations where many things about the Law of Nations page 46 47. Chargeth our Aduersaries Doctrine to produce these three euils page 47 48. Confirmeth further our Doctrine page 48 49. CHAP. XII Sheweth How our Aduersaries Reason from Gods goodnesse is faultie for forme and matter page 50 51 52 53. That his Doctrine casteth into mischiefes and Inconueniences page 54. CHAP. XIII Sheweth the abuse of that place in Neh. 13. which is vnfolded and maketh for vs A justification of our English translation and the
Master Breerwoods doctrine is like the waters of Marah and Meribah page 181. That the fruites of this doctrine can be no other but disturbance and sedition by fiue consequences that follow vpon it pag. 181. 182. CHAP. XXXV Answereth Master Breerwoods prouocation and adiuration to a polemicke discourse pag. 183. CHAP. XXXVI Sheweth the true relation of the occasion of the controuersie betwixt Master Breerwood and Master Byfield That Master Byfield did not indeed giue any such aduice to John Breerwood That this pretended scruple did not make John Breerwood disobedient to his Master who would not vrge him nor did it occasion his hard vsage nor tend to his ruine his Master being deceiued with his false pretences desired the more to inioy him THE SECOND PART CONTAINES A BRIEFE SVRVEY OF Master BREERVVOODS Reply and Sheweth THAT Master Byfields declining of the controuersie with Master Breerwood could not impeach his Knowledge Zeale or Charity pag. 193. 194. 195. That Master Breerwood opposeth Gods Sabbath pag. 195. 196. That the Commandement concerning the Rest and Sanctification of the Sabbath was giuen to Adam pag. 197. Diuers distinctions vsed by Master Breerwood against this truth answered pag. 197. 198. 199. 200. The true sence of the words of the text Genesis 2. verse 2 3. pag. 202. Authorities to confirme that exposition pag. 203. 204. 205. 206. 207. The Commandement concerning the Sabbath was one of the ten perpetuall words from the beginning pag. 208 209. That place in the 56. of Esay 4 5. must be vnderstood of the Christian Sabbath pag. 210. No mysticall Sabbath spoken of in the Scripture pag. 210. The Sabbath translated by the authority of Christ pag. 211 212. That place in Matthew 24. 20. meant of the Christian Sabbath prooued at large pag. 213 214. That the Ceremonies of the old Law were deadly at the time of the siege of Jerusalem pag. 215. That the old Sabbath was not obserued in the East Churches 300. yeeres after our Sauiours death as Master Breerwood affirmeth pag. 216. The sufficiency of Master Byfields Reasons not to answere the Treatise at that time sent to him by Master Breerwood pag. 218 to 222. A letter of Master Breerwoods in which hee promiseth that this controuersie betweene him and Master Byfield shall neuer be made publique pag. 223 c. FINIS ⧠A TABLE OF THE ABSVRD AND GROSSE POsitions that lye scattered in this Treatise of the Sabbath written by Master BREERWOOD 1 THe seruant as touching bodily labour is meerely subiect to his Masters power pag. 11. 2. The seruant as touching bodily seruice incident to mankinde is in like degree of subiection to his Master as is the Oxe and Asse pag. 11. 3. Children are meerely vnder their Parents power as the Cattell are vnder their owners pag. 13. 4. Seruants are vnder their Masters power for seruice onely pag. 14. 5. A seruant cannot justly performe any labour which his Master forbids nor omit any which his Master commands pag. 14. 6. If the fourth Commandement * be giuen to seruants they cannot keepe it Their calling carrieth a necessity of breaking the Law as this Author would haue it as they are the seruants of men pag. 17. 7. The compassion and goodnesse of God is such that it agreeth not therewith to giue to man such a Commandement which through the wickednesse of other men he cannot keepe without an inconuenience and mischiefe that is without sharpe punishment pag. 17. 8. Sinne essentially is nothing else but the inordinate and vnruly election or resolution of the will varying from the Scripture or Gods Law pag. 19. 9. Outward vnlawfull actions are not sinne properly pag. 19. 10. Actions are no whit further sinfull then they are voluntary pag. 20. 11. The guilt of sinne is the forme of sinne pag. 12. 12. The eie beholding vanity the tongue loose to blaspheme slander and lie and the hand stretched out to shead blood sinne not pag. 20. 13. To worke on the Lords day is certainely no breach of any diuine Commandement pag. 37. 14. The designement of the first day of the weeke to be Sabbath is but ceremoniall pag. 42. 15. Gods resting from Creation was his Sabbath and his resting in himselfe the sanctification thereof other institution or sanctification of the Sabbath in Paradise will neuer bee prooued out of the place in Gen. 2. 2. pag. 63 64. 16. The Sabbath for the morall part of it I keepe his owne phrase became in the wildernesse on Sinai one of the ten perpetuall words not before pag. 67. 17. By the Iudiciall law of Moses it was death for a man in case of necessity or danger to depart from the place of his residence on the Sabbath further then a Sabbath-dayes iourney pag. 73. FINIS THE PREFACE BEfore I touch upon this Antisabbato-Dominicall Pamphlet to grapple with it it is requisite briefly to skan the title and sentences of Scripture prefixed and to propose the case or question controverted First the Booke is intituled A learned Treatise of the Sabaoth What the Treatise affords shall bee seene anon God willing the Title savours of little learning wherein for Sabbath is written Sabaoth which signifieth hostes as in a Esay 1. 9. Esay Vnlesse the Lord of Sabaoth had left us a remnant What hostes bringeth in this Treatise What the hostes of flies of which Saint Austine speaketh b Serm. de temp 95. Consideremus ergo cur ibi decem praecepta hic decemplagae memorentur ideo sine dubio quia in illis erant vulnera inâ—stis medicamenta Attendite tertiam plagam huic tertio praecepts contrariam Cyniphesnati sunt in terra Aegyptide lino muscae minutissimae inquiretissimae inordinate volantes in oculos irruenâ—â—s non permittentes hominem quirescere dum abiguntur iâ—erum irruunt dum expulsae suerint iterum redeunt Quales istae sunt muscae tolâ—s sunt homines inquieti qui Sabbaâ—â—m spiritalitèr observares id est bonis operibus studere lectioni vel orationi insistâ—re nolâ—nt Who comparing the ten Precepts and ten Plagues of Egypt together as the diseases and the medicines doth paralell the plague of flies to the Commandement of the Sabbath and thus applyeth it Such as â—â—e saith he these Dog-flies or Lice as our Translation readeth it Exod. 8. 16. such are unquiet men which will not spiritually observe the Sabbath that is which will not study good workes nor insist in reading and prayer Hold yee the Precept beware of the Plague These are hostes under the command of that Don-Beelzebub c The Lord of Flies I would haue imputed this to the Printers oversight if either the Errata had mentioned it or the whole Treatise in any one place had given the tâ—ue Orthography Well but be it so the Treatise plyed to this Discourse and therefore how prophanely abused to Gods high dishonour appeareth by setting other places to them and applying them to the matter in hand Take them thus The first
commandement which you cite doth properly signifie Thirdly all thy worke as opposed to workes of sanctification that is of piety and mercy properly though they bee not servile worke properly so called or mechanicall as the study and exercise of the Liberall Arts for these concerne naturall and civill things and looke not immediatly to the worship of God nor the unavoidable necessities of man It is apparant then that servile workes or workes of ministry about our callings and so servants worke is in a speciall manner prohibited Now then take your owne argument The worke permitted on the sixe daies is prohibited the seventh the in sense with the middle word with which it is the selfe same in sound If the first then it is opposed to all that dutie of the Sabbath which consists in the immediate honour of God done with the full complacency of hart therein and the honorable mention of it in our words and discourse as is cleare in the Text to him that duly weigheth it Now say Is not the servants conteined in this word thy pleasure as that which is no duty of Gods worship publike or private If the second then it is not al that is forbidden and so your argument fals but rather concernes as many learned and conscionable Divines deliver our works of recreation or sports which we finde out though at other times lawfull which take off the heart from holy duties for God hath found us another recreation chiefely on that day if any will be merry let him sing Psalmes as in Ps 92. The Title compared with the Psalme would have the Sabbaths duties our delight Fourthly Now whereas you lay this for a ground that the election of mans will is the proper forme of actuall sin I wonder how you should so mistake but that Divinity was not your covenanted Wife but only your Concubine which for a turne you use and in the use you ravish Ataxy or irregularity is the proper forme of sinne actuall be the Ataxy in thoughts in desires in deeds or in words Moreover election of the will is an act and good and therefore by no meanes the forme of sinne and if you say you speake not of election but this election namely the unruly and inordinate election tell me is the election or the unrulinesse the forme of sinne unrulinesse doubtlesse which informeth both the election that is sinnefull and the action that is sinfull And whereas you say that outward unlawfull actions are but expressions of sinne and not sinne properly if they bee unlawfull actions they bee sinnefull actions properly so called for you yeelded before according to the truth of Scripture and reason pag. 12. that sinne formally is nothing else but unlawfulnesse unlesse you will say that sinne formally is not sinne properly A proper position For your reason whereby you would maintaine this that sinne hath her residence and inhesion in the soule it selfe and passeth forth of it the actions outward carry onely the tincture of sinne therefore they are not sinne I reply If they carry the tincture of sinne then are they sinnefull Againe are they died with sinne and yet hath sinne no inhesion nor residence in them This is strange and for the residence of sinne it is not in the soule alone a Peccat um est in â—bjecto occasion â—liter in intellectu originaliter in voluntate formaliter in membris quoad usum Saint Paul saith the law of sinne is in our members Rom. 7. 23. and wee know sinne commeth by propagation but the soule is not propagated only the body commeth and is traduced from the parents I would know where in this propagation sinne hath its inhesion and whether an unfitnesse and perversenesse fighting with the rightnesse and aptnesse God approveth bee not traduced and doe not naturally sticke in the very bodily faculties And when you say sinne only consisteth in the exorbitancy of the will it is most false sounder philosophy refelleth this for Aristotle b Arist lib. 3. Ethic. c. 1. excuseth not from a fault the things that are offended in or done amisse against ones will through ignorance and Divinity teacheth that errors in judgement and ignorances c Ignorantia excâ—sat non a toto sed à tanto when it is of things which of dutie wee should know are sinnes that the want of originall righteousnesse and the defects of graces are sinne And Thomas d saith that so is every habit and Act deprived of due order The habit also of sinne is first in the understanding because all sinne commeth from error which is in the understanding consider it also in its absolute act without working with the will so sinne is firstin it Vpon such rotten props what building can bee reared Yet let us take notice of your reasoning for further satisfaction to all and the utter subversion of this new learning It stands thus The minister of another mans sinne being but the minister of anothers exorbitant will no further sinneth than his owne will concurreth thereunto The servant doing his masters worke on the Sabbath not of election but in obedience to his master is but the minister of anothers exorbitant will and his owne will no way concurreth therewith therfore so doing hee sinneth not instrument in the workes of his Master and conferreth also will I answere he conferreth will indeede if hee be a good servant by reason of the obligation of obedience wherein he standeth to his master but yet not absolute but conditionall will not the selfe election but only the obedience an yeelding of his will and th 〈…〉 onely as it is his masters worke not as it is his masters sinne for the worke on the Sabaoth hauing sinne annexed to it and so being a sinnefull worke the servant and the mastster must divide it betwixt them the worke is the servants and the sinne is the masters for the servant doth but his duty in obeying his masters commandemet but the master transgresseth his in disobeying Gods commandement touching his servants ceasing from that labour Answer First why should we feare to say the eye beholding vanitie sinneth and so of the tongue loose to blaspheme slander and lye For first they move irregularly secondly they are the weapons of sin thirdly in them sin is finished to the bringing forth of death both on body and soule fourthly these are the sinnes of both body and soule and not of either apart fifthly the sinne is made greater by the outward acting in respect of the extent thereof it having now invaded the body and not onely possessed the soule so that there is filthinesse of flesh aswell as of the spirit 2 Cor. 7. 1. and in respect of the dammage it bringeth to others either by way of scandall and offence or by some reall discommodity as slaughter defamation with the like sixthly and hence it is that certaine punishments are rightly inflicted for the outward acting of some sinne which never could have place for
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
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