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

the peoples edification it conferreth a speciall interest in Gods promises to ministers in the discharge of their function which are not few or of small effects The 25. Section answered What a childish exception is this Lastly after finally Could not you sue that finally ends the reasons against your demand and challenge of an answer and lastly concludes the letter Your spirit would not have spared Paul but have given him a jerke if hee had stood in your way In the Epistle to the Philippians he saith finally my brethren chap. 3. vers 1. and againe finally brethren chap. 4. vers 8. Why charge you him of singular boldnesse to Deceive others when yet your selfe never saw but one soule infected namely your kinsman pag. 80. And there too your sight failed you and your selfe acknowledged it a little before in pag. 95. And where is your zeale or charity to hide such a precious truth as you thought this to be and not to impart it to others for their good The conclusion of the Answer to the Reply But it may be the Publishers zeale charity was great and good he would not bury such a piece His zeale to the law to fire out one precept of the decalogue make God a lyar who said with lively voice ten commandements he gave his charity to servants that they might be under their masters and not under Gods command upon the day of the Dole of Gods grace and blessings chiefely spirituall His zeale to the Lord Christ so great as not to afford him his right in royalty over his own day His charity to M. Byfield that in such a distance of time found best opportunity to vent this hasty yet dead rotten and forgotten birth His charity to the Church that shee should be the Doner of such a gift out of a plenary power to elevate it to its Dignity worth and use and then bestow it on the Lord. His zeale to his owne promotion in the Church for can any think it some pure love to Master Byfield and not rather to his owne ends Balaams wages would guilt even Balaams way But I hope hee will find no Balaks in this famous Church His zeale and charity to Master Breerwood that would have none of his writings perish no not this which himselfe had buried in oblivion or else entombed his owne faith and promise before himselfe was interred for see I produce thee here a letter of his owne hand writing imprinted after the originall word for word which runneth thus To my approved very good Friend and loving Cosen Master Iohn Ratclyffe Alderman of Chester at his house in the North-gate-street give this with speed At Chester GOod Cosin I heartily salute you and your Wife and little Ones and beseech Almighty God to blesse both you and them I have received the money by Graunge with your Letter For the twenty pound I have sent my Mother an acquittance here inclosed which I pray you to deliver her There was thirteene pound over which I delivered to my Nephew Robert and willed him to have the like care of your discharge I heartily thanke you for your care and paines in my behalfe about the sending of that money Touching my Nephew Iohn whether he justly charged Master Byfield or no the one affirming and the other denying it let the just Iudge of all men and of all causes determine to whose sentence and the testimonies of their owne consciences I leave it Notwithstanding I thinke I had good reason to perswade me it was as my Nephew a a I thinke he should have beleeved Master Byfield before his Nephew said For first I saw he loved and respected Master Byfield very much Secondly as it seemed it came from him somewhat unwillingly as if hee was a fraid to procure Master Byfield any displeasure Thirdly other Chester men reported the like opinions to have growne in their servants and they laid the blame on him b b That vile aspersions were cast on Master Byfield at Chester by many loose persons there most unjustly and causelesly is a thing well knowne Fourthly I perceived by Master Byfields late letter his judgement was that works on the Sabbath those at least that might imply breach of Sabbath whatsoever workes those were ought not be performed by servants albeit their Masters commanded them Confounding as I thought many things unskillfully which should more carefully bee distinguished As first the persons to whom and the persons of whom the commandement was given Secondly the workes which servants do of their owne free motion and those which they doe by their masters imposition Thirdly the Lords day in relation to Gods commandement with the old Sabbath as also the breach of Sabbath with breach of the commandement of the Sabbath and the like And although you remember not for your part nor my Cosen your wife the proposing of any such case at your table where hee saith it was done c c Those at the Table testified there was no such Case proposed and answered yet Master Breerwood will by reasons perswade himselfe there was yet it is like he should best remēber it whom it nearest touched that it should I say have deepest impression in his remembrance as it found deepest impression as it seemed in his Conscience Yet whether in truth the vexation of his conscience were the cause of that distemper or he made as you say a stratagem of religiō to cloke some other secret devise I am not able to determine but must referre it to him that is the searcher and Iudge of all secrets But yet I should be sorrie hee should adde that horrible hypocrisie to his other sinnes And yet d d This that followes overthroweth the force of all his former reasons and evinceth that Master Ratclyffs conjecture was more probable than M●ster Breewoods as I dare not accuse him so neither am I able perfectly to cleare and excuse him of it for notwithstanding the outward shew and pretence hee continueth to make of religion more than ever hee did I saw withall his disobedience his disquietnesse his impatience his selfe-conceit his contempt of his friends and their counsell not to be continued only but increased Evill ensignes indeed as it seemes to mee of a sanctified and religious heart knowing as I doe the fruits of Gods spirit to be meeknes peace long-suffering gentlenesse and such like which can not inhabit with the other in one soule Gods holy will bee done in him whose mercy I daily by my prayers sollicite for him and in the infinitenesse of Gods mercy alone is all the remainders of my hope Now touching the difference betwixt Master Byfield and my selfe the prosecuting whereof you earnestly will me to cease you shall obtaine of me Cosen to cease were it a greater matter so there proceed from him no further cause to provoke mee Evill I wish him none at all not the falling of a haire from him although I have freely reprehended that

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 D●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

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

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. Byfield● 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 indig●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 ● Ioh. 1● 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 b●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