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truth_n	jesus_n	lord_n	name_n	3,619	5	5.0146	4	true

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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

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

danger and a stinte set beyond which if they went their judiciall lawes condemned them to death as you ignorantly avouch Thirdly you say that the name of Sabbath was never applyed to the Lords day by any Apostle or other Christian for many hundred yeeres after Christ The Apostle in Heb. 49. doubted not to apply the name of Sabbath to the Christian people and our rest saying That the People of God have their Sabbatisme left unto them Yet admit your strong conceit had bin as strong a Truth what would follow thence That our Saviour intended our Sabbath in that place of Matthew because the Apostles call it the Lords day In no case For to use the name of distinction in times of the Church wherein the Saturday was called Sabbath cannot either make the Apostles faultie or the name of Sabbath incompatible to that day The seventh Section answered First that at the time of the siege of Ierusalem all ceremonies Zuares de l●gib l. 9 c. 19. of the old law were deadly you denie and we affirme for if our Saviours death be not the time of the ceremonies deadlinesse you confesse you lost your labour to the one halfe of your Reply hereto indeede St Hierome sets that for the period but you have not answered one of his arguments but to let that passe the terme prefixed is this Looke when the Ceremoniall law was dead throughout the whole world it began at the same time to bee deadly also through the world now the ceremoniall law was dead when the Gospell was published for that obliging the other ceased to oblige and that published the other was utterly evacuated Therefore in that point of time in which a sufficient promulgation of the Gospell was accomplished instantly the old law was deadly This you partly saw when you said in this Section and not onely dead they were but deadly also I confesse to Christians to whom he was certainely revealed to be the Saviour This time was before the eversion of Ierusalem as the Apostle testifieth in Col. 1. 6. that the Gospell was come unto and brought forth fruite also in all the world and proclaimeth to the Churches that the Ceremoniall law was deadly both in that Epistle to the y Col. 2. 20. 21. Gal. 5. 3 4. 4. 9. 10. 11. Colossians and in the Epistle to the Galathians Secondly for your assertion about the old Sabbath that it did remaine and was observed in the East Churches three hundred yeeres and above after our Saviours death it is utterly false that it was observed either Iewishly or as a Sabbath or in Obedience to the fourth Commandement No such observation was Anathematized in the Councell z Ignat. ad magn of Laodicea and Ignatius charged those Christians to worke that day If you meane this observation was the performance of some religious duties publikely then you might say every day in the weeke was observed religiously by them for that is knowne that many of the Greeke fathers as well as the Latine preached every day and a Aug. Ianuar. Ep. 11● Augustine tels of divers customes in the Churches Some communicated at the Lords table every day some some certaine dayes some on the ancient Sabbath and the Lords day some onely on the Lords day But you must needs intend the Iewish observation of the Sabbath for these words you adde all ceremonies therefore and particularly of the old Sabbath at the time by you mentioned were not deadly Thirdly and when you say that the name of Sabbath was not given in the Church to any other day than the Iewes Sabbath for more hundred of yeeres than three hundred Augustine saith b Serm. de temp 251. So we also sanctifie the Sabbath the Lord saying Ye shall not doe any worke therein The eighth ninth tenth eleventh and twelfth Sections answered In the eighth Section you set forth slanderous reports of Master Byfield which you tooke in by retayle some about his Doctrine concerning late repentance of this the Church of England knoweth his wholesome propositions imprinted in his bookes on the Coloss and on the first Epistle of Peter Some about his Discipline as you terme it but those in and about Chester know his goings in and out then among them In the fourth page of the Treatise you tell of Rebellion against mens lawes and mischiefes to the common-wealth and in the 53. page that few drew so freely of this vessell as he all which cannot agree to a resolution of a private case and those words wherewith Mr Byfield chargeth you and you deny viz. that this doctrine tended to the corrupting of the estate where your kindred and acquaintance and your selfe had lived are expresse in a letter written Iune the ninth 1611. Therefore he justly charged you for charging him unjustly in these respects and did not calumniate you And whereas you say that the doctrine of the Sabbath which you opposed was not for pulpits but for Corners you might have knowne it hath sounded in pulpits and is in print by divers Divines This of the ninth Section But what doe I indeed these nor the other Sections containe nothing worthy an Answere The hands are joyned with scorners and the replies borrowed from wicked men let them alone The thirteenth Section answered That you did adjure Mr Byfield which yet you deny will be manifest if your forme of speech in the end of your Treatise and the nature of an Adjuration be compared together * Zauch in tertium precept de adjuratione An Adjuration is an action in which in the Name of God or by his Name either we require an oath of any one whereby hee should binde himselfe to doe or not to doe something or wee binde him to it by command or intreaty without an oath exacted and that our desire may be more surely obtained we interpose the Name of God Your words are these I challenge you as you will answere it at the judgement Seat of Almighty God when your accounting day shall come to repaire the ruine you have made in his Conscience True here you require not an oath to binde him to this yet you require it with an interposition of the Name of God and a denunciation secretly of Gods anger if he doe it not and so you fall under the second kinde of Adjurations The fourteenth Section answered Here begin Mr Byfields reasons why he would not yeeld to answere the Treatise though adjured Mr Breerwood would refell them Take M. Byfields words together and they are a sufficient reason for every strangers vaine challenge ought not to be answered Now this challenge of M. Breerwoods was vaine because the Injury was but a Conceit no Reality and the doctrine of M. Breerwood abundantly answered in Writers at his hand Thus all M. Breerwoods words are to no purpose and a meere beating of the Ayre By the way note M. Breerwoods Parenthesies no man lesse curious or inquisitive of other mens affaires neither